Alexander Henderson’s Sermons

a/src/0004.pm b/src/0004.pm index eeb6291..78e3dcf 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -9,14 +9,14 @@ date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638; at any rate, it was between the date of the last discourse, end of March or beginning of April---and that of the next, October 21. One sentence in the next discourse may be taken to refer to the time when this was preached: "And then, does not this day, ◊it{and the last day that I was in this place, and many days since}, testify that ye are returning to walk after the Lord?" If so, then a good while---"many days," intervened between this discourse and the next, which, as has just been said, bears date October 21; so that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---"That towne hes now no ordinare ministers, but are supplied by the Presbytery."◊footnote{Letter to Spang, November 1, 1638.} This explains why @@ -57,8 +57,8 @@ apostle, nor believing it as they once did. Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? This is but in a point of ceremony, and so this is but a needless noise to make so much din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. "A little leaven leaveneth the whole lump." @@ -67,10 +67,10 @@ For the more clear taking up of the words, ye shall mark these things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is an answer to two exceptions which they might have made. First objection---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second objection---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. "A little leaven leavens the whole lump."

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them their former and their present estate, he uses three @@ -105,13 +105,13 @@ source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this much, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may suffice him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these things?

The apostle, in describing the estate of these people, might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, which were much talked of in those times, and from which both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and @@ -132,25 +132,24 @@ Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who run well. And when Christ shall come and descend into the clouds, and the voice of the archangel shall be heard, then they who runs well shall be called to come to the heavenly Jerusalem which is above, there to reign with Christ. Yea, Christ is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, which should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in stumbling blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk which he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But in chapter 3, he says, "Let the peace of God rule in your hearts;" that is, once strive to get an assurance of the thing ye do, that it is right, and then go forward in the way, having this peace in your hearts.

And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required. @@ -164,17 +163,17 @@ but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that which Moses got, even to ascend to the top of a mountain, that we may see the promised land afar off. The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor look not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, which they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master's honour and credit; and then he is sure of the reward and prize, if he wins it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us.

Secondly, for running well we must run in the right way. The way wherein we should run is plainly set down in the word of God; Christ he is called the way, @@ -213,8 +212,8 @@ all such things as may hinder us: otherwise we cannot run well.

Fifthly, when we have once begun in this way we must not go back, nor may we remember what is behind, nor what we have done, but always remember what is before us, and so what we have to do; have our eye always toward the mark. And if we will run so, we shall not be disappointed.

And lastly, there is another thing required of them who run in this race. ◊ref{Heb.12.1}, "We must run ◊it{with patience} the race that is set before @@ -253,30 +252,29 @@ narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, which is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on becomingly in the way to heaven, and then there are some who rise up and hinder them from running on into that way, yea force them to come back from that degree whereto they have been advanced. And wherever this change is, it is joined also with many other great ills. 1. It is joined with ◊it{scandal}. Ye did once run well, and when ye turn back again, ye meet with others who were following you in the way, and naturally when they see you coming back they are driven back with you. 2. It is joined also with ◊it{shame}. If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, once to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,◊footnote{The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiev, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal, died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.} to have one religion in one king's time, and another in another king's time. 3. It is joined with ◊it{difficulty of reclaiming}. For when the evil spirit has been once put out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog to the vomit, but there is also a certain ruin appointed for such a man, which he cannot escape.

This indeed is a very ill change, and there are many ills joined with it; and yet those who were called God's people were very subject to this. It is not @@ -295,47 +293,47 @@ loved it, and finding occasion then, they practised that idolatry. And then (◊ref{Num.14.4}) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, ◊ref{Ezek.20.6}, even the glory of all the lands in the earth, a land that flowed with milk and honey; and yet, ◊ref{Num.16.13}, they put that commendation upon Egypt, that it flowed with milk and honey. And, ◊ref{Josh.24.16-Josh.24.25}, the people at that time promised readily to serve the Lord and to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and driven aside; for Elias says to them, ◊ref{1Kgs.18.21}, "Why halt ye thus between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answer him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world the bad inclination they have to Egypt and to idolatry.◊footnote{In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.}

Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hindrance, and I think the apostle will not altogether excuse themselves to be clean of it; but he lays the blame principally upon false teachers, who did hinder them into their way, when they were begun to run well. Certainly there is no work so exceeding wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, ◊ref{Josh.6.26}, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, Hiel, who attempted to build it: and as particularly as the threatening was pronounced, as particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.◊footnote{◊ref{1Kgs.16.34}. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this same year---"We have now cast down the walls of Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho; all which goes to show how much the preacher's mind was running on this subject during this year.}

Next, he would have them to consider that there was a great odds betwixt him and others who had entered them in the right way, and these who had drawn them @@ -350,21 +348,21 @@ unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.◊footnote{If Henderson and his brethren had used anything approaching to unlawful means "in pressing or threatening of the meanest," when they offered the Covenant to the people of St. Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduct in this respect with that of their false teachers.} But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,◊footnote{◊it{Glaumerie}. In MS. by mistake ◊it{Grammarie}. A charm cast on the eye altering the form and appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is in chapter 5, so that they used both craft and cruelty to compel people follow their ill ways. 3. The apostle he was ready to suffer for the truth which he taught; but these false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that which they preach, we will see the difference to be clear.

Now, for their running well, which they were wont to do, but now they do it @@ -377,38 +375,38 @@ truth, as the apostle, writing to the Colossians,◊footnote{◊ref{Col.1.5}} ve deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate understandings for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, because there is a blood relation in us to all other truths, but we are framet◊footnote{◊it{Framet}. i.e., There is no kinship between us and the truths of revelation; and therefore we are averse from them, while we take kindly to all others.} to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, which is justification by faith, and not by the works of the law; for this is the law of the gospel.◊footnote{The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but these false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing which he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that which he has not of himself. And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three necessary duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion @@ -418,15 +416,15 @@ well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practise not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, to practise it. It's true, indeed, the judgment of weighty matters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.◊footnote{The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelatists. It will be found entering materially into the debate of Henderson and the King in 1646.}

We see here that we should obey this truth: there is an absolute obedience required to this truth. There is no absolute obedience required to no other @@ -435,8 +433,8 @@ limited to the truth of God's word. And, therefore, whenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in competition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiors; but it is obedience to them, because it is obedience to God, who is above them.◊footnote{The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were "against authority." We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.} @@ -539,12 +537,12 @@ this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of error and heresy; and our Saviour says to his disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." ◊ref{Luke.12.1}, he says, "Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,◊footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that is in holding out the true religion from being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊footnote{◊ref{John.11.48}} @@ -572,11 +570,11 @@ must also take heed that we obey nothing, which is not warranted by God himself in the matters of his worship: and so we should labour for knowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would not do the least jot besides that. And indeed, if the servants of God who lived of old were living now, they would be thought very precise. When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, that he would not leave one hoof behind him; he would leave nothing there that might make the people's hearts turn back to Egypt again. And Mordecai, when the sentence of death was given out against himself and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet @@ -602,18 +600,18 @@ evident in the point of freewill; once admit free-will in the kirk, and then follows, that there is no election of the free grace of God; that there is no certainty of our election; it admits universality of election, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And in like manner, in the point of justification by inherent righteousness; once admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. "A little leaven leavens the whole lump." Because when error is once begun, it swells always and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errors at first, that are in the Romish Kirk now, but only like small seeds? But now they are grown to such a height that they cannot be gotten taken order with.

3. "A little leaven leavens the whole lump." This comes by the infection of error. When error once begins, it eats up as a cancer; it is like Saint

a/src/0004.pm b/src/0004.pm index 732d9d1..eeb6291 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -7,22 +7,22 @@ Scripture, generally delivered before the Presbytery, on a week-day.} anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638; at any rate, it was between the date of the last discourse, end of March or beginning of April,---andApril---and that of the next, 21st October.October 21. One sentence in the next discourse may be taken to refer to the time when this was preached:---"Andpreached: "And then, does not this day, ◊it{and the last day that I was in this place, and many days since}, testify that ye are returning to walk after the Lord?" If so, then a good while---"many days," intervened between this discourse and the next, which, as has just been said, bears date 21st Oct.;October 21; so that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---"That towne hes now no ordinare ministers, but are supplied by the Presbytery."◊footnote{Letter to Spang, 1st Nov.November 1, 1638.} This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former chapter, was shewinshewing the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this chapter, he was earnest with these people that they would stand to that liberty @@ -30,7 +30,7 @@ whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessary for them, and it is also pertinent. First, it was a necessary exhortation, because the danger was great, if so be that they should randerrender themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation @@ -44,7 +44,7 @@ apostle himself, he resolves not to wait for the righteousness which is by circumcision, but for the righteousness which is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaithbut faith which worketh by love." 2. Now, having shewn how necessary this doctrine is, next he shews how pertinent it is also, and so how necessary it is for them. For this people they were in this case; they had once begun well in the way of Christianity; they had continued for a long time in @@ -57,7 +57,7 @@ apostle, nor believing it as they once did. Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? thisThis is but in a point of cere~mony,ceremony, and so this is but a needless noise to make so much din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and @@ -67,8 +67,8 @@ For the more clear taking up of the words, ye shall mark these things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is an answer to two exceptions which they might have made. First Obj---Weobjection---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second Obj.---What,objection---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. "A little leaven leavens the whole lump."

@@ -89,13 +89,13 @@ to it; and what are the dangerous consequences of the estate they are in.

Let us observe here, that it is commendable in the apostle Paul that their estate goes so near his heart as ye see it does. He observes well and narrowly how they profit in grace by the preaching of the gospel, what errors entersenter in among them, and how great beginnings of ill isare begun among them. For there was a necessity laid upon him that he who had the charge of souls, he behoved to do this. He says, "Woe is me if I preach not the gospel." He was separated by Christ for this end, and he separates himself also for it; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And, deed,indeed, this is the duty of those who are ministers and are ordained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anything of the civil @@ -105,73 +105,73 @@ source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this much, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice)suffice him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these-things?these things?

The apostle, in describing the estate of these people,he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, which were much talked of in those times, and from which both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, heepistles, delights much in this same allegory or borrowed form of speech, of running a race; to make all Christians who had once begun in the way of religion run still on in this race.

Now, for this Christian race of ours, the breaking off of the race is at the beginning of our calling; the feet whereupon we are to run is faith, working by love; the course whereinto we must run is,is forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God---so we must not look what we have done, but look what we have to do; the mark or score we are to run to, is the end of our life---so we must never cease in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runsrun well. And when Christ shall come and descend into the clouds, and the voice of the archangel shall be heard, then they who runs well shall be called to come to the heavenly Jerusalem which is above, there to reign with Christ. Yea, Christhe is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, which should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in stumbling-blocksstumbling blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtrudingintruding into those things which he hath not seen, vainly puftpuffed up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk which he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But in chapter 3, he says, "Let the peace of God rule intoin your hearts;" that is, once strive to get an assurance of the thing ye do, that it ssis right, and then go forward in the way, having this peace in your hearts.

And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that which the Lord has promised to us; for in hope of that happiness which is to be gotten at the end of the course we must go en.on. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that which Moses gat,got, even to ascend to the top of a mountain, that we may see the promised land afar off. The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor lookslook not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, which they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master's honour and credit; and then he is sure of the reward and prize, if he winwins it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us. @@ -183,7 +183,7 @@ Christ is that way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power in him to communicate life to us, whereby to walk into it: and if we be weak, he furnishes us with strength. Our use of this is, whoever they be who drawsdraw us anyways from Christ, they draw us out of the right way, and lead us so much wrong.

@@ -192,11 +192,11 @@ running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessary for to help us in this way, set down among those pieces of the spiritual armour. ◊ref{Eph.6}.---to◊ref{Eph.6}---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocksstumbling blocks which can be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be @@ -213,7 +213,7 @@ all such things as may hinder us: otherwise we cannot run well.

Fifthly, when we have once begun in this way we must not go back, nor may we remember what is behind, nor what we have done, but always remember what is before us, and so what we have to do; have our eye ayalways toward the mark. And if we will run so, we shall not be disappointed.

And lastly, there is another thing required of them who run in this race. @@ -228,7 +228,7 @@ used helps to help them forward into the way; that they had laid aside every weight that might hinder them to run; that they had resolved not to go back; and that they did run with patience. And so in saying, "Ye did run well," he gives them a very large commendation; and certainly they are worth it all who runsrun well, and runsrun to the end of this race, and then getsget the prize that is promised; as the apostle says, "I have fought a good fight, I have finished my course with joy: henceforth is laid up for me a crown of glory."

@@ -244,35 +244,35 @@ should not go on into it, but did also drive them back again. So that not only are they not running well, but they are driven back again by many steps and degrees: so that here is a great change. Once they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befalsbefall people when they are running fast. 1. When some are running on to all excess of riot and headlongsheadlong to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, which was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, which is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly)becomingly in the way to heaven, and then there are some who risesrise up and hindershinder them from running on into that way, yea forcesforce them to come back from that degree whereto they have been advanced. And wherever [thisthis change is],is, it is joined also with many other great ills. 1. It is joined with ◊it{scandal}. Ye did once run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally)naturally when they see you coming back they are driven back with you. 2. It is joined also with ◊it{shame}. If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, once to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,◊footnote{ TheIsidorus,◊footnote{The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow,Kiev, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal, died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.} to have one religion in one king's time, and another in another king's time. 3. It is joined with ◊it{difficuity◊it{difficulty of reclaiming}. For when the evil spirit has been once puttenput out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times. faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog to the vomit, but there is also a certain ruin appointed for such a @@ -287,39 +287,39 @@ back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, "In their hearts they returned to Egypt again."◊footnote{◊ref{Acts.7.39}} This is not that their bodies desired to go to it, for they thought themselves well freed of that slavery; and that day that they keepedkept the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That is, they were acquainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion then, they practised that idolatry. And then (Numb. 14:4)(◊ref{Num.14.4}) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. 20:6.,◊ref{Ezek.20.6}, even the glory of all the lands in the earthearth, a land that flowed with milk and honey; and yet, Numb. 16:13,◊ref{Num.16.13}, they put that commendation upon Egypt, that it flowed with milk and honey. And, ◊ref{Josh.24.16-Josh.24.25}, the people at that time promised readily to serve the Lord audand to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and fordriven (driven aside);driven aside; for Elias says to them, ◊ref{1Kgs.18.21}, "Why halt ye thus between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answersanswer him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebadthe bad inclination they have to Egypt and to idolatry.◊footnote{In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.}

Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hinderance,hindrance, and I think the apostle will not altogether excuse themselves to be clean of it; but he lays the wyte (blame)blame principally upon false teachers, who did hinder them into their way, when they were begun to run well. Certainly there is no work so dones (exceeding)exceeding wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, ◊ref{Josh.6.26}, very peremptorily, @@ -347,24 +347,24 @@ of God to this office; but for these false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.◊footnote{ IfGod.◊footnote{If Henderson and his brethren had used anything approaching to unlawful means "in pressing or threatening of the meanest," when they offered the Covenant to the people of StSt. Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduactconduct in this respect with that of their false teachers.} But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,◊footnote{ ◊it{Glaumerie}.eyes,◊footnote{◊it{Glaumerie}. In MS. by mistake ◊it{Grammarie}. A charm cast on the eye altering the form and appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is in chapter 5, so that they used both craft and cruelty to garrecompel people follow their ill ways. 3. The apostle he was ready to suffer for the truth which he taught; but these false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that which they preach, we will see the diflerencedifference to be clear.

Now, for their running well, which they were wont to do, but now they do it @@ -377,24 +377,24 @@ truth, as the apostle, writing to the Colossians,◊footnote{◊ref{Col.1.5}} ve deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate ingynes (understandings)understandings for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenantcovenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, because there is a sibness (blood relation)blood relation in us to all other truths, but we are framet◊footnote{◊it{Framet}. i.e., There is no kinship between us and the truths of revelation; and therefore we are averse from them, while we take kindly to all others.} to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, which is Justificationjustification by faith, and not by the works of the law; for this is the law of the gospel.◊footnote{The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is @@ -404,7 +404,7 @@ works of the law: but these false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedienceobedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing which he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that which he has not of himself. And so it is @@ -416,26 +416,26 @@ thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. These three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practisespractise not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, topractiseto practise it. It's true, indeed, the judgment of weighty matters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.◊footnote{The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists.Prelatists. It will be found entering materially into the debate of Henderson and the King,King in 1646.}

We see here that we should obey this truth: there is an absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to this. All other truths are inferiourinferior to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in competition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours;superiors; but it is obedience to them, because it is obedience to God, who is above them.◊footnote{The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were "against authority." We have here Henderson's answer to that charge, @@ -443,12 +443,12 @@ expressed, according to Henderson's wont, in words few, simple, and weighty.} And, if we be put to suffering for this, then we suffer for Christ and his truth: and, therefore, the apostle says to servants, if they suffer anything of their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contraircontrary to God, we must in that case submit ourselves patiently to God, and suffer or (ere)ere we obey them.

II. The ◊it{second} argument the apostle uses is from an objection they might allege. ~TheThe objection is this. We do nothing but what we are persuaded to do. But he answers ---Thatanswers---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that which they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called @@ -460,23 +460,23 @@ know things to be; a full assurance of faith, to believe them; and a full assurance, to wait for the things promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We"We are persuaded better things of you."◊footnote{◊ref{Heb.6.9}} Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, which is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who liveslive only upon opinions, and not upon solid truths. This, beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfincalf in the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. And Micah, when he made his gods, and gatgot a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, "The time shall come, when they who kill you shall think that they do God good service;" and yet, judge ye if the @@ -490,15 +490,15 @@ idolatry. "Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, "This persuasion is not of him that calleth you."

We may see here that where any givesgive obedience to the truth, that obedience it is only from God; but where obedience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a sufficient for all the rest of their defections. They obeyed not the truth; and this was because that which they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that which we do, it is enough to convict us that it is wrong. If any errourerror were never so gross, and had never so many arguments against it, yet this is sufficient to confute the errourerror thereof, that it is not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord which he commanded them not; and to the children of Israel the Lord says---"Ye caused your children to pass through the fire to Moloch," and joins not, "which I forbad @@ -514,7 +514,7 @@ whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.}

He uses a word here of the present time, "Is not of him that ◊it{calleth} you." But it may include both the byganebygone and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuading them, they will find the difference to be great between them. As if he said, he that once @@ -526,7 +526,7 @@ Beloved, the Lord's calling of us, and continuing the means of our salvation with us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makesmake that a ground that he will not correct the people with whom he continues these tokens of his presence, which are only the tokens of his patience: and if that be continued, then he will strike in anger.

@@ -539,7 +539,7 @@ this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of errourerror and heresy; and our Saviour says to his disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." ◊ref{Luke.12.1}, he says, "Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing @@ -552,14 +552,14 @@ And, certainly, there is no man who will consider rightly but he may see all these leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for as far as the world areis soured by this ill leaven, as far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinksthink them nothing; or otherwise we extenuate them and thinksthink them less than they are. They say in a manner, What needs all this din in so little a matter? thisThis is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, which in end @@ -572,13 +572,13 @@ must also take heed that we obey nothing, which is not warranted by God himself in the matters of his worship: and so we should labour for knowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would not do the least jot by (besides)besides that. And indeed, if the servants of God who lived of old were living now, they would be thought very precise. When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, Thatthat he would not leave one hoof behind him; he would leave nothing there that might make the people's hearts turn back to Egypt again. And Mordecai, when the sentence of death was given out against himselthimself and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he @@ -589,37 +589,37 @@ abstain from ill, but he commands us to abstain from all appearance of evil.

"A little leaven leavens the whole lump." This comes to pass three ways.

1. Because of the connexionconnection that is between errour;error; for once receive and embrace that which is thought but a little errour,error, it will soon make way for more. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, all the rest will soon fall sundry; or like pearls put upon a thread, louseloose but the knot of the thread and let the end go louse,loose, and incontinent they will all fall off. So, indeed, it is with errours.errors. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood,withstood, it holds the way open for all the rest, and they come in. As is evident in the point of freewill; once admit free-will in the kirk, and then follows, that there is no election of the free grace of God; that there is no certainty of our election; it admits universality of election, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (inin like manner),manner, in the point of justification by inherent righteousness; once admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. "A little leaven leavens the whole lump." Because when errourerror is once begun, it swells ayalways and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errourserrors at first, that are in the Romish Kirk now, but only like small seeds? butBut now they are grown to such a height that they cannot be gotten taken order with.

3. "A little leaven leavens the whole lump." This comes by the infection of errour.error. When errourerror once begins, it eats up as a cancer; it is like Saint Anthone's fire, it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even so is a little errourerror able to infect many; and so this is true which the apostle says, "A little leaven leavens the whole lump." That is, if ye receive and keep this which now ye count but small, then your whole religion will be infected next, and all will @@ -640,8 +640,8 @@ let us strive to cast it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if it could be knewknown then (as indeed sometimes the Lord will show it to his own at the very first), then it might be easily holdenheld out; but when all are departed from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, but purge out what old leaven is in, and keep out what is not yet entered, and

a/src/0004.pm b/src/0004.pm index 8a5c5e2..732d9d1 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -40,18 +40,18 @@ liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilkwhich is by circumcision, but for the righteousness whilkwhich is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilkwhich worketh by love." 2. Now, having shewn how necessary this doctrine is, next he shews how pertinent it is also, and so how necessary it is for them. For this people they were in this case; they had once begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what they are doing now, they will find that they are not obeying the truth whilkwhich they had received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were @@ -66,7 +66,7 @@ the ruin of themselves also. "A little leaven leaveneth the whole lump." For the more clear taking up of the words, ye shall mark these things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is an answer to two exceptions whilkwhich they might have made. First Obj---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second Obj.---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in @@ -112,8 +112,8 @@ say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of these people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilkwhich were much talked of in those times, and from whilkwhich both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights much in this same allegory or borrowed form of speech, of @@ -132,10 +132,10 @@ Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runs well. And when Christ shall come and descend into the clouds, and the voice of the archangel shall be heard, then they who runs well shall be called to come to the heavenly Jerusalem whilkwhich is above, there to reign with Christ. Yea, Christ he is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, whilkwhich should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in stumbling-blocks in our way, @@ -145,7 +145,7 @@ all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilkwhich he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But chapter 3, he says, "Let the peace of God rule into your hearts;" that is, once strive to get an assurance of the thing ye do, @@ -155,18 +155,18 @@ hearts. And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilkwhich the Lord has promised to us; for in hope of that happiness whilkwhich is to be gotten at the end of the course we must go en. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilkwhich Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar off. The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilkwhich they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, @@ -178,7 +178,7 @@ well, there is a reward promised to us, but not merited by us.

Secondly, for running well we must run in the right way. The way wherein we should run is plainly set down in the word of God; Christ he is called the way, the truth, and the life. There is a way whilkwhich leads to the kingdom of God; Christ is that way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power in @@ -196,7 +196,7 @@ armour. ◊ref{Eph.6}.---to have our feet shod with the preparation of the gospe of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilkwhich can be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be @@ -207,7 +207,7 @@ they wax not old. Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corruption whilkwhich is in us, as far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us: otherwise we cannot run well.

@@ -247,11 +247,11 @@ were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befals people when they are running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilkwhich was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, whilkwhich is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to @@ -276,7 +276,7 @@ estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog to the vomit, but there is also a certain ruin appointed for such a man, whilkwhich he cannot escape.

This indeed is a very ill change, and there are many ills joined with it; and yet those who were called God's people were very subject to this. It is not @@ -360,14 +360,14 @@ appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is chapter 5, so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilkwhich he taught; but these false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that whilkwhich they preach, we will see the diflerence to be clear.

Now, for their running well, whilkwhich they were wont to do, but now they do it not, the apostle, to bring them to repentance for this, he uses three arguments here. The first is taken from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and @@ -393,7 +393,7 @@ truths of revelation; and therefore we are averse from them, while we take kindly to all others.} to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilkwhich is Justification by faith, and not by the works of the law; for this is the law of the gospel.◊footnote{The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.} And therefore, of @@ -405,9 +405,9 @@ could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing whilkwhich he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that whilkwhich he has not of himself. And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three necessary duties. 1. To hear @@ -449,12 +449,12 @@ patiently to God, and suffer or (ere) we obey them. II. The ◊it{second} argument the apostle uses is from an objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilkwhich they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, ◊ref{Rom.8.38-Rom.8.39}, "I am persuaded that neither death, nor life, nor principalities, nor powers, shall be able to separate me from the love of God, whilkwhich is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be; a full assurance of faith, to believe them; and a full assurance, to wait for the things promised; and a full assurance of certainty @@ -463,7 +463,7 @@ holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better things of you."◊footnote{◊ref{Heb.6.9}} Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilkwhich is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of @@ -494,15 +494,15 @@ We may see here that where any gives obedience to the truth, that obedience it is only from God; but where obedience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a sufficient for all the rest of their defections. They obeyed not the truth; and this was because that whilkwhich they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilkwhich we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this is sufficient to confute the errour thereof, that it is not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilkwhich he commanded them not; and to the children of Israel the Lord says---"Ye caused your children to pass through the fire to Moloch," and joins not, "Whilk"which I forbad you to do," but "whilk"which I commanded you not." So that whatever we do in God's worship, it is either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.◊footnote{Similar to this is @@ -527,10 +527,10 @@ with us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the people with whom he continues these tokens of his presence, whilkwhich are only the tokens of his patience: and if that be continued, then he will strike in anger.

III. Now, only a word of the third branch of the text, whilkwhich is taken from the danger that might ensue upon these things. "A little leaven leavens the whole lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will @@ -562,13 +562,13 @@ otherwise we extenuate them and thinks them less than they are. They say in a manner, What needs all this din in so little a matter? this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilkwhich in end will turn to a pest and great infection: even as the apostle says here, "A little leaven leavens the whole lump." They thought that to be but a small matter, whilkwhich the apostle calls a great matter.

We must not only take heed not to change anything that is fundamental, but we must also take heed that we obey nothing, whilkwhich is not warranted by God himself in the matters of his worship: and so we should labour for knowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would @@ -590,7 +590,7 @@ abstain from ill, but he commands us to abstain from all appearance of evil. "A little leaven leavens the whole lump." This comes to pass three ways.

1. Because of the connexion that is between errour; for once receive and embrace that whilkwhich is thought but a little errour, it will soon make way for more. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, all the rest will soon fall sundry; or like pearls put upon a thread, louse but the knot of the @@ -620,17 +620,17 @@ errour. When errour once begins, it eats up as a cancer; it is like Saint Anthone's fire, it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even so is a little errour able to infect many; and so this is true whilkwhich the apostle says, "A little leaven leavens the whole lump." That is, if ye receive and keep this whilkwhich now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilkwhich was once glorious should become as Egypt; that the Israel of God should become like Sodom; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they once depart from him; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilkwhich is sound indeed in the matters of religion, and that whilkwhich is corrupt, that we may know what is leaven indeed, and eschew that. Now we will not know leaven by a look: but taste it, and then ye will know it: and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the

a/src/0004.pm b/src/0004.pm index 56356dd..8a5c5e2 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -22,36 +22,37 @@ towne hes now no ordinare ministers, but are supplied by the Presbytery."◊footnote{Letter to Spang, 1st Nov. 1638.} This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former chapter, was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this chapter, he was earnest with these people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessary for them, and it is also pertinent. First, it was a necessary exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because these people was near the danger. 1. The danger was great, and so the exhortation was necessary. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessary this doctrine is, next he shews how pertinent it is also, and so how necessary it is for them. For this people they were in this case; they had once begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth @@ -146,9 +147,10 @@ angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But chapter 3, he says, "Let the peace of God rule into your hearts;" that is, once strive to get an assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required.

a/src/0004.pm b/src/0004.pm index f8fb1ce..56356dd 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -28,14 +28,14 @@ from the yoke of the law. And, then, in the beginning of this chapter, he was earnest with these people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessarnecessary for them, and it is also pertinent. First, it was a necessarnecessary exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because these people was near the danger. 1. The danger was great, and so the exhortation was necessar.necessary. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were @@ -44,8 +44,8 @@ for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessarnecessary this doctrine is, next he shews how pertinent it is also, and so how necessarnecessary it is for them. For this people they were in this case; they had once begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped @@ -188,7 +188,7 @@ wrong. Thirdly, for our running well: when we have set our eye upon the mark, and are running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessarnecessary for to help us in this way, set down among those pieces of the spiritual armour. ◊ref{Eph.6}.---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a @@ -408,7 +408,7 @@ he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that whilk he has not of himself. And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three necessarnecessary duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. These three cannot be

a/src/0004.pm b/src/0004.pm index 1079449..f8fb1ce 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -532,7 +532,7 @@ III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. "A little leaven leavens the whole lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now; for it is an ordinarordinary thing among all writers. Only this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

a/src/0004.pm b/src/0004.pm index 4671002..1079449 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -22,9 +22,9 @@ towne hes now no ordinare ministers, but are supplied by the Presbytery."◊footnote{Letter to Spang, 1st Nov. 1638.} This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap.,chapter, was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap.,chapter, he was earnest with these people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, @@ -146,7 +146,7 @@ angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap.chapter 3, he says, "Let the peace of God rule into your hearts;" that is, once strive to get an assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

a/src/0004.pm b/src/0004.pm index cd25d17..4671002 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -62,14 +62,14 @@ although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. "A little leaven leaveneth the whole lump."

For the more clear taking up of the words, ye shall mark these things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is an answer to two exceptions whilk they might have made. First Obj---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second Obj.---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. "A little leaven leavens the whole lump."

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them their former and their present estate, he uses three @@ -115,8 +115,8 @@ appears that he has taken the comparison from the games of Olympus, whilk were much talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights much in this same allegory or borrowed form of speech, of running a race; to make all Christians who had once begun in the way of religion run still on in this race.

Now, for this Christian race of ours, the breaking off of the race is at the @@ -147,9 +147,8 @@ fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, "Let the peace of God rule into your hearts;" that is, once strive to get an assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required. @@ -200,8 +199,8 @@ be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with these shoes, they are like Israelites' apparel in the wilderness, they wax not old.

Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running @@ -399,9 +398,9 @@ then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but these false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing whilk @@ -412,20 +411,20 @@ more sure to be justified by faith, than by the works of the law. This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. These three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practises not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, topractise it. It's true, indeed, the judgment of weighty matters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.◊footnote{The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.}

We see here that we should obey this truth: there is an absolute obedience required to this truth. There is no absolute obedience required to no other @@ -452,38 +451,39 @@ that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, ◊ref{Rom.8.38-Rom.8.39}, "I am persuaded that neither death, nor life, nor principalities, nor powers, shall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be; a full assurance of faith, to believe them; and a full assurance, to wait for the things promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better things of you."◊footnote{◊ref{Heb.6.9}} Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and not upon solid truths. This, beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, "The time shall come, when they who kill you shall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly this is a thing that should be taken heed unto, that we believe not false persuasions; especially when they would persuade us to error and to idolatry.

"Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, "This persuasion is not of him that calleth you." @@ -543,16 +543,16 @@ disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,◊footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that is in holding out the true religion from being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊footnote{◊ref{John.11.48}} And, certainly, there is no man who will consider rightly but he may see all these leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for as far as the world are soured by this ill leaven, as far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or @@ -580,8 +580,8 @@ death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so much as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for an hour; and he commands us not only to abstain from ill, but he commands us to abstain from all appearance of evil.

a/src/0004.pm b/src/0004.pm index 55573d6..cd25d17 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -25,7 +25,7 @@ Henderson should have been there so frequently about this time.} This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with ◊scottish{thir#these|those}these people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for @@ -33,7 +33,7 @@ them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because ◊scottish{thir#these|those}these people was near the danger. 1. The danger was great, and so the exhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, @@ -57,15 +57,15 @@ Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere~mony, and so this is but a needless noise to make so ◊scottish{mickle#large|much|great}much din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. "A little leaven leaveneth the whole lump."

For the more clear taking up of the words, ye shall mark ◊scottish{thir#these|those}these things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is ◊scottish{ane#an|one}an answer to two exceptions whilk they might have made. First Obj---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second Obj.---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. @@ -102,20 +102,20 @@ estate.◊footnote{This is directed evidently, for one thing, against what were called "the civil places and power of kirkmen," which had been found a great source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this ◊scottish{mickle#large|much|great},much, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of ◊scottish{thir#these|those}these people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilk were ◊scottish{mickle#large|much|great}much talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights ◊scottish{mickle#large|much|great}much in this same allegory or borrowed form of speech, of running a race; to make all Christians who had once begun in the way of religion run still on in this race.

@@ -144,10 +144,10 @@ all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as ◊scottish{thir#these|those}these sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, "Let the peace of God rule into your hearts;" that is, once strive to get ◊scottish{ane#an|one}an assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

@@ -200,13 +200,13 @@ be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with ◊scottish{thir#these|those}these shoes, they are like Israelites' apparel in the wilderness, they wax not old.

Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corruption whilk is in us, ◊scottish{als#as|also}as far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us: otherwise we cannot run well.

@@ -325,8 +325,8 @@ who should rise up to build Jericho, ◊ref{Josh.6.26}, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial,◊scottish{ane#an|one} Hiel, who attempted to build it: and ◊scottish{als#as|also}as particularly as the threatening was pronounced, ◊scottish{als#as|also}as particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.◊footnote{◊ref{1Kgs.16.34}. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow @@ -342,7 +342,7 @@ off that way again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office; but for ◊scottish{thir#these|those}these false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of @@ -359,7 +359,7 @@ appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is chapter 5, so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but ◊scottish{thir#these|those}these false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to @@ -399,7 +399,7 @@ then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but ◊scottish{thir#these|those}these false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his @@ -412,7 +412,7 @@ more sure to be justified by faith, than by the works of the law. This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. ◊scottish{Thir#These|those}These three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practises not, that is a brutish thing. And, therefore, this is a sure way for every @@ -427,7 +427,7 @@ matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.}

We see here that we should obey this truth: there is ◊scottish{ane#an|one}an absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to this. All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, @@ -445,7 +445,7 @@ their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The ◊it{second} argument the apostle uses is from ◊scottish{ane#an|one}an objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilk they did; but it was not well @@ -532,7 +532,7 @@ III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. "A little leaven leavens the whole lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now; for it is ◊scottish{ane#an|one}an ordinar thing among all writers. Only this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them. @@ -546,12 +546,12 @@ envy. And there is also a leaven of policy, and that is in holding out the true religion from being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊footnote{◊ref{John.11.48}} And, certainly, there is no man who will consider rightly but he may see all ◊scottish{thir#these|those}these leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for ◊scottish{als#as|also}as far as the world are soured by this ill leaven, ◊scottish{als#as|also}as far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great @@ -580,9 +580,9 @@ death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so ◊scottish{mickle#large|much|great}much as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ◊scottish{ane#an|one}an hour; and he commands us not only to abstain from ill, but he commands us to abstain from all appearance of evil.

"A little leaven leavens the whole lump." This comes to pass three ways. @@ -648,7 +648,7 @@ would be in. This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked off the tree. And, therefore, I leave it to ◊scottish{ilk#each|every} ◊scottish{ane#an|one}each one of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, etc." The Lord save us from a distraction

a/src/0004.pm b/src/0004.pm index bc19d13..55573d6 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -25,7 +25,7 @@ Henderson should have been there so frequently about this time.} This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with thir◊scottish{thir#these|those} people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for @@ -33,7 +33,7 @@ them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir◊scottish{thir#these|those} people was near the danger. 1. The danger was great, and so the exhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, @@ -46,7 +46,7 @@ fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anesonce begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what @@ -57,15 +57,15 @@ Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere~mony, and so this is but a needless noise to make so mickle◊scottish{mickle#large|much|great} din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. "A little leaven leaveneth the whole lump."

For the more clear taking up of the words, ye sallshall mark thir◊scottish{thir#these|those} things in them. 1. There is a representation of their present and of their preceding estate, "ye did run well; who did hinder you that ye should not obey the truth?" 2. There is ane◊scottish{ane#an|one} answer to two exceptions whilk they might have made. First Obj---We did nothing but what we were persuaded to do. A.---"This persuasion is not of him that calleth you." Second Obj.---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. @@ -83,7 +83,7 @@ reason is from the danger wherein it brought them, "A little leaven leavens the whole lump."

And so he would reduce them to a better estate by bringing them to consider what they were anes;once; what they are presently; what they were who persuaded them to it; and what are the dangerous consequences of the estate they are in.

Let us observe here, that it is commendable in the apostle Paul that their @@ -102,24 +102,24 @@ estate.◊footnote{This is directed evidently, for one thing, against what were called "the civil places and power of kirkmen," which had been found a great source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle,◊scottish{mickle#large|much|great}, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of thir◊scottish{thir#these|those} people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilk were mickle◊scottish{mickle#large|much|great} talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights mickle◊scottish{mickle#large|much|great} in this same allegory or borrowed form of speech, of running a race; to make all Christians who had anesonce begun in the way of religion run still on in this race.

Now, for this Christian race of ours, the breaking affoff of the race is at the beginning of our calling; the feet whereupon we are to run is faith, working by love; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in @@ -129,8 +129,8 @@ in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runs well. And when Christ sallshall come and descend into the clouds, and the voice of the archangel sallshall be heard, then they who runs well sallshall be called to come to the heavenly Jerusalem whilk is above, there to reign with Christ. Yea, Christ he is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at @@ -144,10 +144,10 @@ all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir◊scottish{thir#these|those} sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, "Let the peace of God rule into your hearts;" that is, anesonce strive to get ane◊scottish{ane#an|one} assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

@@ -161,7 +161,7 @@ therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff.off. The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it @@ -200,20 +200,20 @@ be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir◊scottish{thir#these|those} shoes, they are like Israelites' apparel in the wilderness, they wax not old.

Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corruption whilk is in us, als◊scottish{als#as|also} far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us: otherwise we cannot run well.

Fifthly, when we have anesonce begun in this way we must not go back, nor may we remember what is behind, nor what we have done, but always remember what is before us, and so what we have to do; have our eye ay toward the mark. And if we will run so, we sallshall not be disappointed.

And lastly, there is another thing required of them who run in this race. ◊ref{Heb.12.1}, "We must run ◊it{with patience} the race that is set before @@ -232,7 +232,7 @@ promised; as the apostle says, "I have fought a good fight, I have finished my course with joy: henceforth is laid up for me a crown of glory."

But he adds to this, "Who did hinder you that ye should not obey the truth?" He had anesonce planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying ◊it{who did hinder you}, he brings them to consider two things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hindered them. @@ -241,7 +241,7 @@ First. They were hindered from going on into the way. Ay indeed, they were more than hindered; for not only were there some who did stop the way, that they should not go on into it, but did also drive them back again. So that not only are they not running well, but they are driven back again by many steps and degrees: so that here is a great change. AnesOnce they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befals people when they are running fast. 1. When some are running on to all excess of @@ -256,20 +256,20 @@ well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with ◊it{scandal}. Ye did anesonce run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. It is joined also with ◊it{shame}. If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anesonce to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,◊footnote{ The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal, died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.} to have one religion in one king's time, and another in another king's time. 3. It is joined with ◊it{difficuity of reclaiming}. For when the evil spirit has been anesonce putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have @@ -281,7 +281,7 @@ This indeed is a very ill change, and there are many ills joined with it; and yet those who were called God's people were very subject to this. It is not thought so great a matter albeit the things of the world should slip from men, or that their bodily health should be impaired; but this is a greater wonder, when people are anesonce entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, "In their hearts they returned to Egypt again."◊footnote{◊ref{Acts.7.39}} This is @@ -322,11 +322,11 @@ when they were begun to run well. Certainly there is no work so dones by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, ◊ref{Josh.6.26}, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he sallshall lay the foundation thereof in his first-born, and in his youngest son sallshall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane◊scottish{ane#an|one} Hiel, who attempted to build it: and als◊scottish{als#as|also} particularly as the threatening was pronounced, als◊scottish{als#as|also} particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.◊footnote{◊ref{1Kgs.16.34}. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow @@ -338,11 +338,11 @@ running on this subject during this year.}

Next, he would have them to consider that there was a great odds betwixt him and others who had entered them in the right way, and these who had drawn them affoff that way again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office; but for thir◊scottish{thir#these|those} false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of @@ -359,7 +359,7 @@ appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is chapter 5, so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but thir◊scottish{thir#these|those} false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to @@ -368,7 +368,7 @@ clear.

Now, for their running well, whilk they were wont to do, but now they do it not, the apostle, to bring them to repentance for this, he uses three arguments here. The first is tanetaken from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of @@ -399,7 +399,7 @@ then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but thir◊scottish{thir#these|those} false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his @@ -412,7 +412,7 @@ more sure to be justified by faith, than by the works of the law. This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. Thir◊scottish{Thir#These|those} three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practises not, that is a brutish thing. And, therefore, this is a sure way for every @@ -427,7 +427,7 @@ matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.}

We see here that we should obey this truth: there is ane◊scottish{ane#an|one} absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to this. All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, @@ -445,14 +445,14 @@ their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The ◊it{second} argument the apostle uses is from ane◊scottish{ane#an|one} objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, ◊ref{Rom.8.38-Rom.8.39}, "I am persuaded that neither death, nor life, nor principalities, nor powers, sallshall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be; a full assurance of faith, to believe them; and a full assurance, @@ -476,8 +476,8 @@ when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, "The time sallshall come, when they who kill you sallshall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a @@ -515,7 +515,7 @@ He uses a word here of the present time, "Is not of him that ◊it{calleth} you. But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuading them, they will find the difference to be great between them. As if he said, he that anesonce called you, in his great patience and mercy, and spared you then, he is renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return @@ -532,7 +532,7 @@ III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. "A little leaven leavens the whole lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now; for it is ane◊scottish{ane#an|one} ordinar thing among all writers. Only this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them. @@ -543,15 +543,15 @@ disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,◊footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that is in holding out the true religion frafrom being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊footnote{◊ref{John.11.48}} And, certainly, there is no man who will consider rightly but he may see all thir◊scottish{thir#these|those} leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for als◊scottish{als#as|also} far as the world are soured by this ill leaven, als◊scottish{als#as|also} far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great @@ -580,51 +580,51 @@ death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so mickle◊scottish{mickle#large|much|great} as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ane◊scottish{ane#an|one} hour; and he commands us not only to abstain from ill, but he commands us to abstain from all appearance of evil.

"A little leaven leavens the whole lump." This comes to pass three ways.

1. Because of the connexion that is between errour; for anesonce receive and embrace that whilk is thought but a little errour, it will soon make way for moe.more. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, all the rest will soon fall sundry; or like pearls put upon a thread, louse but the knot of the thread and let the end go louse, and incontinent they will all fall aff.off. So, indeed, it is with errours. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood, it holds the way open for all the rest, and they come in. As is evident in the point of freewill; anesonce admit free-will in the kirk, and then follows, that there is no election of the free grace of God; that there is no certainty of our election; it admits universality of election, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (in like manner), in the point of justification by inherent righteousness; anesonce admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. "A little leaven leavens the whole lump." Because when errour is anesonce begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errours at first, that are in the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tanetaken order with.

3. "A little leaven leavens the whole lump." This comes by the infection of errour. When errour anesonce begins, it eats up as a cancer; it is like Saint Anthone's fire, it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even so is a little errour able to infect many; and so this is true whilk the apostle says, "A little leaven leavens the whole lump." That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anesonce glorious should become as Egypt; that the Israel of God should become like Sodom; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they anesonce depart from him; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilk is sound indeed in the @@ -633,12 +633,12 @@ indeed, and eschew that. Now we will not know leaven by a look: but taste it, and then ye will know it: and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God's house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone's fire affoff us; and when any sour thing is entered, let us strive to cast it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if it could be kentknew then (as indeed sometimes the Lord will show it to his own at the very first), then it might be easily holden out; but when all are departed from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, @@ -648,7 +648,7 @@ would be in. This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked affoff the tree. And, therefore, I leave it to ilk ane◊scottish{ilk#each|every} ◊scottish{ane#an|one} of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, etc." The Lord save us from a distraction

a/src/0004.pm b/src/0004.pm index 18f803b..bc19d13 100644 --- a/src/0004.pm +++ b/src/0004.pm @@ -501,7 +501,7 @@ Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says---"Ye caused your children to pass through the fire to Moloch," and joins not, "Whilk I forbad you to do," but "whilk I commanded you not." So that whatever we do in God's worship, it 1sis either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.◊footnote{Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson @@ -541,18 +541,18 @@ There is the leaven of errour and heresy; and our Saviour says to his disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." ◊ref{Luke.12.1}, he says, "Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,◊footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that is in holding out the true religion fra being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊footnote{◊ref{John.11.48}} And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for als far as the world are soured by this ill leaven, als far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or

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a/src/0004.poly.pm b/src/0004.poly.pm index d9ae8cd..18f803b 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -437,7 +437,7 @@ rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.◊footnote{The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were "against authority".authority." We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.} And, if we be put to suffering for this, then we suffer for Christ and his truth: and, therefore, the apostle says to servants, if they suffer anything of @@ -506,7 +506,7 @@ it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.◊footnote{Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson had a chief hand. "The second commandment forbiddeth the worshipping of God by images, ◊it{or any other way not appointed in his word}".word}." This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.}

a/src/0004.poly.pm b/src/0004.poly.pm index db48ca1..d9ae8cd 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -151,17 +151,17 @@ your hearts;" that is, anes strive to get ane assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

And when the apostle says this to them, "Ye did run well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in hope of that happiness whilk is to be gotten at the end of the course we must go en. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it @@ -180,10 +180,10 @@ should run is plainly set down in the word of God; Christ he is called the way, the truth, and the life. There is a way whilk leads to the kingdom of God; Christ is that way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power in him to communicate life to us, whereby to walk into it: and if we be weak, he furnishes us with strength. Our use of this is, whoever they be who draws us anyways from Christ, they draw us out of the right way, and lead us so much wrong.

Thirdly, for our running well: when we have set our eye upon the mark, and are @@ -191,14 +191,14 @@ running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. ◊ref{Eph.6}.---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. ◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and ◊ref{Ezek.16.10} the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, they wax not old. @@ -212,10 +212,12 @@ all such things as may hinder us: otherwise we cannot run well.

Fifthly, when we have anes begun in this way we must not go back, nor may we remember what is behind, nor what we have done, but always remember what is before us, and so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

And lastly, there is another thing required of them who run in this race. ◊ref{Heb.12.1}, "We must run ◊it{with patience} the race that is set before us."

And indeed, all these things are necessary for them who will run this race aright. And so in saying, "Ye did run well," he says this far to them in @@ -229,9 +231,9 @@ runs well, and runs to the end of this race, and then gets the prize that is promised; as the apostle says, "I have fought a good fight, I have finished my course with joy: henceforth is laid up for me a crown of glory."

But he adds to this, "Who did hinder you that ye should not obey the truth?" He had anes planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying ◊it{who did hinder you}, he brings them to consider two things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hindered them.

@@ -242,38 +244,38 @@ are they not running well, but they are driven back again by many steps and degrees: so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befals people when they are running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with ◊it{scandal}. Ye did anes run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. It is joined also with ◊it{shame}. If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,◊footnote{ The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal, died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.} to have one religion in one king's time, and another in another king's time. 3. It is joined with ◊it{difficuity of reclaiming}. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.

This indeed is a very ill change, and there are many ills joined with it; and yet those who were called God's people were very subject to this. It is not @@ -282,33 +284,34 @@ or that their bodily health should be impaired; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, "In their hearts they returned to Egypt again."◊footnote{◊ref{Acts.7.39}} This is not that their bodies desired to go to it, for they thought themselves well freed of that slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That is, they were acquainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion then, they practised that idolatry. And then (Numb. 14:4) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. 20:6., even the glory of all the lands in the earth a land that flowed with milk and honey; and yet, Numb. 16:13, they put that commendation upon Egypt, that it flowed with milk and honey. And, ◊ref{Josh.24.16-Josh.24.25}, the people at that time promised readily to serve the Lord aud to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and fordriven (driven aside); for Elias says to them, ◊ref{1Kgs.18.21}, "Why halt ye thus between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebad inclination they have to Egypt and to idolatry.◊footnote{In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.}

Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hinderance, and I think the apostle @@ -318,95 +321,93 @@ when they were begun to run well. Certainly there is no work so dones (exceeding) wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, ◊ref{Josh.6.26}, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als particularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.◊footnote{◊ref{1Kgs.16.34}. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this same year---"We have now cast down the walls of Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho; all which goes to show how much the preacher's mind was running on this subject during this year.}

Next, he would have them to consider that there was a great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office; but for thir false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.◊footnote{ If Henderson and his brethren had used anything approaching to unlawful means "in pressing or threatening of the meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduact in this respect with that of their false teachers.} But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,◊footnote{ ◊it{Glaumerie}. In MS. by mistake ◊it{Grammarie}. A charm cast on the eye altering the form and appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is chapter 5, so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but thir false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that whilk they preach, we will see the diflerence to be clear.

Now, for their running well, whilk they were wont to do, but now they do it not, the apostle, to bring them to repentance for this, he uses three arguments here. The first is tane from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,◊footnote{◊ref{Col.1.5}} very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate ingynes (understandings) for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, because there is a sibness (blood relation) in us to all other truths, but we are framet◊footnote{◊it{Framet}. i.e., There is no kinship between us and the truths of revelation; and therefore we are averse from them, while we take kindly to all others.} to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law; for this is the law of the gospel.◊footnote{The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but thir false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing whilk he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that whilk he has not of himself. And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion @@ -421,27 +422,28 @@ belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.◊footnote{The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.}

We see here that we should obey this truth: there is ane absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to this. All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in competition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.◊footnote{The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were "against authority". We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.} And, if we be put to suffering for this, then we suffer for Christ and his truth: and, therefore, the apostle says to servants, if they suffer anything of their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The ◊it{second} argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. @@ -449,70 +451,69 @@ But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, ◊ref{Rom.8.38-Rom.8.39}, "I am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be; a full assurance of faith, to believe them; and a full assurance, to wait for the things promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better things of you."◊footnote{◊ref{Heb.6.9}} Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and not upon solid truths. This, beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, "The time sall come, when they who kill you sall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly this is a thing that should be taken heed unto, that we believe not false persuasions; especially when they would persuade us to error and to idolatry.

"Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, "This persuasion is not of him that calleth you."

We may see here that where any gives obedience to the truth, that obedience it is only from God; but where obedience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a sufficient for all the rest of their defections. They obeyed not the truth; and this was because that whilk they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this is sufficient to confute the errour thereof, that it is not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says---"Ye caused your children to pass through the fire to Moloch," and joins not, "Whilk I forbad you to do," but "whilk I commanded you not." So that whatever we do in God's worship, it 1s either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.◊footnote{Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson had a chief hand. "The second commandment forbiddeth the worshipping of God by images, ◊it{or any other way not appointed in his word}". This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.}

He uses a word here of the present time, "Is not of him that ◊it{calleth} you." But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuading them, they will find the difference to be great between them. As if he said, he that anes called you, in his great patience and mercy, and spared you then, he is @@ -520,12 +521,12 @@ renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord's calling of us, and continuing the means of our salvation with us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the people with whom he continues these tokens of his presence, whilk are only the tokens of his patience: and if that be continued, then he will strike in anger.

III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. "A little leaven leavens the whole @@ -537,31 +538,32 @@ take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of errour and heresy; and our Saviour says to his disciples, ◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." ◊ref{Luke.12.1}, he says, "Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,◊{footnote{◊ref{1Cor.5.8}}Corinthians,◊footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that is in holding out the true religion fra being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.◊{footnote{◊ref{John.11.48}}}them.◊footnote{◊ref{John.11.48}} And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for als far as the world are soured by this ill leaven, als far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. They say in a manner, What needs all this din in so little a matter? this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, "A little leaven leavens the whole lump." They thought that to be but a small matter, whilk the apostle calls a great matter.

We must not only take heed not to change anything that is fundamental, but we must also take heed that we obey nothing, whilk is not warranted by God himself @@ -604,43 +606,50 @@ be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. "A little leaven leavens the whole lump." Because when errour is anes begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errours at first, that are in the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tane order with.

3. "A little leaven leavens the whole lump." This comes by the infection of errour. When errour anes begins, it eats up as a cancer; it is like Saint Anthone's fire, it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even so is a little errour able to infect many; and so this is true whilk the apostle says, "A little leaven leavens the whole lump." That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anes glorious should become as Egypt; that the Israel of God should become like Sodom; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they anes depart from him; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilk is sound indeed in the matters of religion, and that whilk is corrupt, that we may know what is leaven indeed, and eschew that. Now we will not know leaven by a look: but taste it, and then ye will know it: and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God's house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone's fire aff us; and when any sour thing is entered, let us strive to cast it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if it could be kent then (as indeed sometimes the Lord will show it to his own at the very first), then it might be easily holden out; but when all are departed from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, but purge out what old leaven is in, and keep out what is not yet entered, and would be in.

This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, etc." The Lord save us from a distraction of this sort, for Jesus Christ's sake. To whom, etc.

a/src/0004.poly.pm b/src/0004.poly.pm index b809bef..db48ca1 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -421,47 +421,35 @@ belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.*them.◊footnote{The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.}

We see here that we should obey this truth: there is ane absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to* The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.

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CALMMNES 8, 9- 45 this.~ All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in competition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.*them.◊footnote{The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were "against authority". We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.} And, if we be put to suffering for this, then we suffer for Christ and his truth: and, therefore, the apostle says to servants, if they suffer anything of their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The second◊it{second} argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, Rom. viii.,+ ¢«◊ref{Rom.8.38-Rom.8.39}, "I am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know @@ -470,29 +458,10 @@ to wait for the things promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better * The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were « against authority." We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.

i Vier. 38, 309:

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46 EXERCISE.things of you."™you."◊footnote{◊ref{Heb.6.9}} Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in~ the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and not upon solid truths. This, @@ -504,9 +473,9 @@ right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. ~AndAnd Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, " The"The time sall come, when they who kill you sall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were @@ -516,39 +485,32 @@ not false persuasions; especially when they would persuade us to error and to idolatry.

"Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, «" This"This persuasion is not of him that calleth you."

We may see here that where any gives obediciic« tobedience to the truth, that obedience it is only from God; but where ohe * Hebtivisos

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G AT 74851 0- 47

dienceobedience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a sufficient for all the rest of their defections. They obeyed not the truth; and this was because that whilk they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this 1sis sufficient to confute the errour thereof, that it 1sis not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says---¢ Yesays---"Ye caused your children to pass through the fire to Moloch," and joins not, ‘ Whilk"Whilk I forbad you to do," but ‘"whilk"whilk I commanded you not." So that whatever we do in God's worship, it 1s either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.*Word.◊footnote{Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson had a chief hand. "The second commandment forbiddeth the worshipping of God by images, ◊it{or any other way not appointed in his word}". This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.}

He uses a word here of the present time, ‘"Is"Is not of him that calleth◊it{calleth} you." But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuading them, they @@ -558,28 +520,7 @@ renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord's calling of us, and continuing the means of our salvation with* Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson had a chief hand. ¢The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his word." 'This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.

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48 EXERCISE. us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the people with whom he @@ -587,7 +528,7 @@ continues these tokens of his presence, whilk are only the tokens of his patience: and if that be continued, then he will strike in anger.

III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. ¢ A"A little leaven leavens the whole lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now; for it is ane ordinar thing among all writers. Only @@ -596,13 +537,13 @@ take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of errour and heresy; and our Saviour says to his disciples, Matth. xvi.,*◊ref{Matt.16.6}, "Beware of the leaven of the Pharisees." Luke xii.,◊ref{Luke.12.1}, he says, ¢ Beware"Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees; §Sadducees;◊footnote{◊ref{Matt.16.6}} and the apostle, writing to the Corinthians,§Corinthians,◊{footnote{◊ref{1Cor.5.8}} speaks of the leaven of malice and envy. And there is also a leaven of policy, and that 1sis in holding out the true religion fra being embraced, for some politic ends: as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.|| ~And,them.◊{footnote{◊ref{John.11.48}}} And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, @@ -611,28 +552,15 @@ of God's children that is among them; for als far as the world are soured by this ill leaven, als far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

* ‘Verse 6. + Verse 1. 3 Mat."xvi. 6. § T'Cor s | John xi. 48.

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GALU Y. 2enll g, 49

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. 'TheyThey say in a manner, What needs all this din in so little a matter !matter? this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A"A little leaven leavens the whole lump." They thought that to be but a small matter, whilk the apostle calls a great matter.

We must not only take heed not to change anything that is fundamental, but we @@ -641,11 +569,11 @@ in the matters of his worship: and so we should labour for knowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would not do the least jot by (besides) that. And indeed, if the servants of God who lived of old were living now, they would be thought very precise. 'WhenWhen Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, That he would not leave one hoof behind him; he would leave nothing there that might make the people's hearts turn back to Egyptagain.Egypt again. And Mordecai, when the sentence of death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out @@ -653,29 +581,14 @@ that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so mickle as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ane hour; and he commands us not only to abstain from ill, but he commands us to abstain from all appearance of evil.

D

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50 EXERCISE.

from ill, but he commands us to abstain from all appearance of evil.

" A"A little leaven leavens the whole lump." This comes to pass three ways.:ways.

1. Because of the connexion that is between errour; for anes receive and embrace that whilk is thought but a little errour, it will soon make way for moe. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, ~allall the rest will soon fall sundry; or like pearls put upon a thread, louse but the knot of the thread and let the end go louse, and incontinent they will all fall aff. So, indeed, it is with errours. If we receive but one, and open the port to it, @@ -691,32 +604,20 @@ be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. " A"A little leaven leavens the whole lump." Because when errour is anes begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errours at first, that are in the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tane order with.

3. ‘"A"A little leaven leavens the whole lump." This comes by the infection of errour. When errour anes begins, it eats up as a cancer; it is like Saint Anthone's fire,

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GAL. V. 7, 8, 9. 51

it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even- so is a little errour able to infect many; and so this is true whilk the apostle says, ¢ A"A little leaven leavens the whole lump." That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anes glorious should @@ -732,7 +633,7 @@ and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God's house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone's fire aff us; and when any sour thing is entered, let us strive to cast.itcast it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if @@ -742,22 +643,4 @@ from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, but purge out what old leaven is in, and keep out what is not yet entered, and would be in.

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52 EXERCISE.This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, &c."etc." The Lord save us from a distraction of this sort, for Jesus Christ's sake. To whom, &c,etc.

a/src/0004.poly.pm b/src/0004.poly.pm index 08458f9..b809bef 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -191,14 +191,14 @@ running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. 6.---to◊ref{Eph.6}.---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. Cant. 7:1,◊ref{Song.7.1}, Christ says of the kirk, "How beautiful are thy feet with shoes!" and Ezek. 16:10◊ref{Ezek.16.10} the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, they wax not old. @@ -215,8 +215,7 @@ remember what is behind, nor what we have done, but always remember what is before us, and so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

And lastly, there is another thing required of them who run in this race. Heb. 12:1,◊ref{Heb.12.1}, "We must run ◊it{with patience} the race that is set before us."

And indeed, all these things are necessary for them who will run this race aright. And so in saying, "Ye did run well," he says this far to them in @@ -409,8 +408,6 @@ obedience to any point of God's truth, he offers himself for the truth, and gives that whilk he has not of himself. And so it is more sure to be justified by faith, than by the works of the law.

STOP

This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and

a/src/0004.poly.pm b/src/0004.poly.pm index b14622e..08458f9 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -283,7 +283,7 @@ or that their bodily health should be impaired; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, "In their hearts they returned to Egypt again."◊footnote{Acts 7:39}again."◊footnote{◊ref{Acts.7.39}} This is not that their bodies desired to go to it, for they thought themselves well freed of that slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That is, @@ -295,10 +295,10 @@ Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. 20:6., even the glory of all the lands in the earth a land that flowed with milk and honey; and yet, Numb. 16:13, they put that commendation upon Egypt, that it flowed with milk and honey. And, Joshua 24:16-25,◊ref{Josh.24.16-Josh.24.25}, the people at that time promised readily to serve the Lord aud to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and fordriven (driven aside); for Elias says to them, 1 Kings 18:21,◊ref{1Kgs.18.21}, "Why halt ye thus between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so @@ -319,14 +319,14 @@ when they were begun to run well. Certainly there is no work so dones (exceeding) wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, Joshua 6:26,◊ref{Josh.6.26}, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als particularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.◊footnote{1 Kings 16:34.Segub.◊footnote{◊ref{1Kgs.16.34}. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this same year---"We have now cast down the walls of Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to @@ -371,7 +371,7 @@ nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,◊footnote{Col 1:5}Colossians,◊footnote{◊ref{Col.1.5}} very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and

a/src/0004.poly.pm b/src/0004.poly.pm index 7e64b78..b14622e 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -151,9 +151,7 @@ your hearts;" that is, anes strive to get ane assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

STOPAnd when the apostle says this to them, ¢ Ye"Ye did run "well,"well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in hope of that @@ -164,7 +162,7 @@ world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. 'TheThe Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilk they would be at. 1. That it is @@ -177,24 +175,12 @@ master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us.

Secondly, for running well we must run in the right way.. The way wherein we should run is plainly set down in the word of God; Christ he is called the way, the truth, and ‘thethe life. There is a way whilk leads to the kingdom of God; Christ is that way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power

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GAL. Va7 85 0 37

in him to communicate life to us, whereby to walk into it: and if we be weak, he furnishes us with strength. Our use of this is, whoever they be who draws us anyways from Christ, they draw us out of the right way, and lead us so much @@ -205,14 +191,14 @@ running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. vi.---to6.---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. Cant. vii.,*7:1, Christ says of the kirk, ¢ How"How beautiful are thy feet with shoes!" and Ezek. xvi.,+16:10 the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, they wax not old. @@ -222,33 +208,18 @@ that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corruption whilk is in us, als far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us: otherwise we cannot run well.,well.

Fifthly, when we have anes begun m;in this way we must not go'go back, nor may we remember what is behind, nor what we have done, but always remember what is before us,* Verse 1. t Verse 10.

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38 EXERCISE and so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

And lastly, there is another thing required of them who run in this race. Heb. xii., { " We12:1, "We must run with patience◊it{with patience} the race that is set before us."

And indeed, all these things are necessary for them who will run this race aright. And so in saying, " Ye"Ye did run well," he says this far to them in effect, they did set their eye upon the right mark; that they did run in the right way to that mark, and so had a great mind to come to it; that they had used helps to help them forward into the way; that they had laid aside every @@ -256,12 +227,12 @@ weight that might hinder them to run; that they had resolved not to go back; and that they did run with patience. And so in saying, "Ye did run well," he gives them a very large commendation; and certainly they are worth it all who runs well, and runs to the end of this race, and then gets the prize that is promised; as the apostle says, ¢ I"I have fought a good fight, I have finished my course with joy: henceforth is laid up for me a crown of glory."

But he adds to this, " Who"Who did hinder you that ye should not obey the truth?" He had anes planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying who◊it{who did hinder you,you}, he brings them to consider two things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hindered them.

@@ -272,22 +243,7 @@ are they not running well, but they are driven back again by many steps and degrees: so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befals people when they are* Verse 1.

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GALZVNI7n0y gt 39 running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads @@ -298,38 +254,25 @@ that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with scandal.◊it{scandal}. Ye did anes run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. ItisIt is joined also with shame. 1If◊it{shame}. If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,*Isidorus,◊footnote} The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal, died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.} to have one religion in one king's time, and another in another king's time. 3. It is joined with difficuity◊it{difficuity of reclaiming.reclaiming}. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog

* The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal) died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.

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40 EXERCISE.

to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.

@@ -339,47 +282,24 @@ thought so great a matter albeit the things of the world should slip from men, or that their bodily health should be impaired; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, ¢ In"In their hearts they returned to Egypt -again."*again."◊footnote{Acts 7:39} This is not that their bodies desired to go to i,it, for they thought themselves well freed of that slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That 1s,is, they were acquainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion theu,then, they practised that idolatry. And then (Numb. xiv.})14:4) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. xx.,T20:6., even the glory of all the lands in the earth a land that flowed with milk and honey; and yet, Numb. xvi,§16:13, they put that commendation upon Egypt, that it flowed with milk and honey. And, Joshua xxiv.,||24:16-25, the people at that time promised readily to serve the Lord aud to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and fordrivend]fordriven (driven aside); for Elias says to them, 1 Kings xviii.,** ¢ Why18:21, "Why halt ye thus* Acts vil. 39,

+ Verse 4. . Verse 6. § Verse 13. || Verse 16-25.

S Fordriven. A word which seems not to have been in common use. T he reporter at least was unacquainted with it, as he has written down ¢ farre driven," which has no proper sense in the connection in which it

stands. ** Verse 21.

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GALu Y7485 0 41 between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the @@ -387,7 +307,9 @@ people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebad inclination they have to Egypt and to idolatry.*idolatry.◊footnote{In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.}

Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hinderance, and I think the apostle @@ -397,38 +319,22 @@ when they were begun to run well. Certainly there is no work so dones (exceeding) wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, Joshua vi. 26,6:26, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als particularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.fSegub.◊footnote{1 Kings 16:34. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this same year---"We have now cast down the walls of Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho; all which goes to show how much the preacher's mind was running on this subject during this year.}

Next, he would have them to consider that there was a

* In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.

+ 1 Kings xvi. 34. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this

same year---* We have now cast down the walls of Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to

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42 EXERCISE.

great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, @@ -438,12 +344,19 @@ apostle he had his calling of God to this office; but for thir false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.*God.◊footnote} If Henderson and his brethren had used anything approaching to unlawful means "in pressing or threatening of the meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduact in this respect with that of their false teachers.} But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,}eyes,◊footnote} ◊it{Glaumerie}. In MS. by mistake ◊it{Grammarie}. A charm cast on the eye altering the form and appearance of outward objects.} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is cap. v.,chapter 5, so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but thir false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow @@ -452,36 +365,13 @@ discharging thereof when they are entered, and to their sealing of that whilk they preach, we will see the diflerence to be clear.

Now, for their running well, whilk they were wont to do, but now they do it not, the apostle, to bring them tothe same subject will occur again: indeed there is a whole sermon on the Fall of Jericho; all which goes to show how much the preacher's mind was running on this subject during this year.

* If Henderson and his brethren had used anything approaching to unlawful means ¢in pressing or threatening of the meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduact in this respect with that of their false teachers.

t Glaumerie. In MS. by mistake Grammarie. A charm cast on the eye altering the form and appearance of outward objects.

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GALIRE %184 g, 43 repentance for this, he uses three arguments here. The first is tane from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,*Colossians,◊footnote{Col 1:5} very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and @@ -494,33 +384,19 @@ truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, "becausebecause there is a sibness (blood relation) in us to all other truths, but we are framet§framet◊footnote{◊it{Framet}. i.e., There is no kinship between us and the truths of revelation; and therefore we are averse from them, while we take kindly to all others.} to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law; for this is the law of the gospel.]gospel.◊footnote{The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.} And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that

S el t Framet. i.e., There is no kinship between usand the truths of reve" lation; and therefore we are averse from them, while we take kindly to all others.

t The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.

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4.4 EXERCISE.

must be a lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law: but thir false teachers made them to believe, that they could not be justified without the @@ -530,9 +406,11 @@ philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing whilk he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that whilk he has not of himself. ~AndAnd so it is more sure to be justified by faith, than by the works of the law.

STOP

This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and

a/src/0004.poly.pm b/src/0004.poly.pm index 4b97e43..7e64b78 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -1,68 +1,66 @@ #lang pollen

◊commentary{The ◊it{Exercise} was a kind of critical discourse, on a passage of Scripture, generally delivered before the Presbytery, on a week-day.}

◊commentary{This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638; at any rate, it was between the date of the last discourse, end of March or beginning of April,---and that of the next, 21st October. One sentence in the next discourse may be taken to refer to the time when this was preached:---"And then, does not this day, ◊it{and the last day that I was in this place, and many days since}, testify that ye are returning to walk after the Lord?" If so, then a good while---"many days," intervened between this discourse and the next, which, as has just been said, bears date 21st Oct.; so that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---"That towne hes now no ordinare ministers, but are supplied by the Presbytery."◊footnote{Letter to Spang, 1st Nov. 1638.} This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with thir people that they would stand to that liberty whereunto they were called, and wherewith Christ had made them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the exhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. "Because," says he, "in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere~mony, and so this is but a needless noise to make so mickle din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. "A little leaven leaveneth the whole lump."

For the more clear taking up of the words, ye sall mark thir things in them. 1. There is a representation of their present and of their preceding estate, "ye @@ -74,15 +72,15 @@ needs there to be such din about it? A.---Take heed to yourselves in this also. "A little leaven leavens the whole lump."

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them their former and their present estate, he uses three reasons or arguments to bring them back to that estate again whence they were fallen. The first is from the present course of their defection, wherein they were going, "Ye did run well; who did hinder you that ye should not obey the truth?" The second is from the author of this defection, wherein they were going, "This persuasion is not of him that calleth you." That is, it is not from God; and if it be not from God, then consider from whom it is. The third reason is from the danger wherein it brought them, "A little leaven leavens the whole lump."

And so he would reduce them to a better estate by bringing them to consider what they were anes; what they are presently; what they were who persuaded them @@ -100,15 +98,16 @@ worldly business. And, deed, this is the duty of those who are ministers and are ordained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anything of the civil estate.◊footnote{This is directed evidently, for one thing, against what were called "the civil places and power of kirkmen," which had been found a great source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of thir people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it @@ -121,41 +120,39 @@ of running a race; to make all Christians who had anes begun in the way of religion run still on in this race.

Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling; the feet whereupon we are to run is faith, working by love; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God---so we must not look what we have done, but look what we have to do; the mark or score we are to run to, is the end of our life---so we must never cease in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runs well. And when Christ sall come and descend into the clouds, and the voice of the archangel sall be heard, then they who runs well sall be called to come to the heavenly Jerusalem whilk is above, there to reign with Christ. Yea, Christ he is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, whilk should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in stumbling-blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, ◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, "Let the peace of God rule into your hearts;" that is, anes strive to get ane assurance of the thing ye do, that it ss right, and then go forward in the way, having this peace in your hearts.

STOP

36 EXERCISE,

And when the apostle says this to them, ¢ Ye did run "well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or @@ -855,7 +852,7 @@ should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilk is sound indeed in the matters of religion, and that whilk is corrupt, that we may know what is leaven indeed, and eschew that. Now we will not know leaven by a look: but taste it, and then ye will know it :it: and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God's house, then keep out that, as we would keep out a botch, or as we would keep Saint

a/src/0004.poly.pm b/src/0004.poly.pm index 2a71f63..4b97e43 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -1,50 +1,32 @@ #lang pollen

◊commentary{The ◊it{Exercise} was a kind of critical discourse, on a passage of Scripture, generally delivered before the Presbytery, on a week-day.}

◊commentary{This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638; at any rate, it was between the date of the last discourse, end of March or beginning of April,---and that of the next, 21st October. One sentence in the next discourse may be taken to refer to the time when this was preached:---¢ Andpreached:---"And then, does not this day, and◊it{and the last day that 1I was in this place, and many days since,since}, testify that ye are returning to walk after the Lord?" 'If S0,If so, then a good while---* manywhile---"many days," intervened between this discourse and the next, which, as has just been said, bears date 2 1st Oct. 3 SO21st Oct.; so that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---*¢ Thatare---"That towne hes now no ordinare ministers, but are supplied by the Presbytery."'tPresbytery."◊footnote{Letter to Spang, 1st Nov. 1638.} This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with thir people that they would stand to that liberty whereunto they were called, and wherewith Christ had made

*The Exercise was a kind of critical discourse, on a passage of Scripture, generally delivered before the Presbytery, on a week-day.

t ¢« Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump."

1 Letter to Spang, 1st Nov. 1638.

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32 EXERCISE.

them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. @@ -61,7 +43,7 @@ be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because,""Because," says he, ¢"in"in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this @@ -74,44 +56,32 @@ received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you; "you;" that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere.

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CALYNZL-8, g 23

~mony,cere~mony, and so this is but a needless noise to make so mickle din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. ¢ A"A little leaven leaveneth the whole lump."

For the more clear taking up of the words, ye sall mark thir things in them. 1. There is a representation of their present and of their preceding estate, *"ye"ye did run well; who did hinder you that ye should not obey the truth?" 2. There is ane answer to two exceptions whilk they might have made. First Obj---We did nothing but what we were persuaded to do. A.---‘ThisA.---"This persuasion is not of him that calleth you." Second Obj.---What, it is but a small matter; and so what needs there to be such din about it? A.---Take heed to yourselves in this also. ¢ A"A little leaven leavens the whole lump."

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them' their former and their present estate, he uses three reasons or arguments to bring them back to that estate again whence they were fallen. The first is from -thethe present course of their defection, wherein they were going, ¢ Ye"Ye did run well; who did hinder you that ye should not obey the truth?" The second is from the author of this defection, wherein they were going, ¢ This"This persuasion is not of him that calleth you." That is, it is not from God; and if it be not from God, then consider from whom it is. The third reason is from the danger wherein it brought them, ¢ A"A little leaven leavens the whole lump."

And so he would reduce them to a better estate by bringing them to consider @@ -121,30 +91,17 @@ to it; and what are the dangerous consequences of the estate they are in. Let us observe here, that it is commendable in the apostle Paul that their estate goes so near his heart as ye see it does. He observes well and narrowly how they profit in grace by the preaching of the gospel, what errors enters in

C

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34 EXERCISE.

among them, and how great beginnings of ill is begun among them. For there was a necessity laid upon him that he who had the charge of souls, he behoved to do this. He says, « Woe"Woe is me if I preach not the gospel." He was separated by Christ for this end, and he separates himself also for it; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And,- deed, this is the duty of those who are ministers and are ordained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anything of the civil estate.*estate.◊footnote{This is directed evidently, for one thing, against what were called "the civil places and power of kirkmen," which had been found a great source of mischief to the church.} And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but @@ -161,23 +118,10 @@ used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights mickle in this same allegory or borrowed form of speech, of running a race; to make all Christians who had anes begun in the way of religion run still on in this race.|

Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling; the feet where * This is directed evidently, for one thing, against what were called « the civil places and power of kirkmen,"" which had been found a great source of mischief to the church.

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GAL. V. 7, 8, 0. 35 "Ny uponwhereupon we are to run is faith, working by love; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God---so we must not look what we have done, but look what we have to do; the mark or score @@ -194,28 +138,22 @@ all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, whilk should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in ~stumbling-blocksstumbling-blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, Col. ii. 18, ¢ Let◊ref{Col.2.18}, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, " Let"Let the peace of God rule into your hearts;" that is, anes strive to get ane assurance of the thing ye do, that it i1sss right, and then go forward in the way, having this peace ¢ Inin your hearts.

STOP

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36 EXERCISE,

And when the apostle says this to them, ¢ Ye did run "well," indeed he gives @@ -950,4 +888,4 @@ plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, &c." The Lord save us from a distraction of this sort, for Jesus Christ's sake. To whom, &c,

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◊commentary{This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638; at any rate, it was between the date of the last discourse, end of March or beginning of April,---and that of the next, 21st October. One sentence in the next discourse may be taken to refer to the time when this was preached :---¢preached:---¢ And then, does not this day, and the last day that 1 was in this place, and many days since, testify that ye are returning to walk after the Lord?" 'If S0, then a good while---* many days," intervened between this discourse and the next, which, as has just been said, bears date 2 1st Oct. 3 SO that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---*¢ That towne hes now no ordinare ministers, but are supplied by the Presbytery."'t This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with thir people that they would stand to that liberty whereunto they were called, and wherewith Christ had made

*The Exercise was a kind of critical discourse, on a passage of Scripture, generally delivered before the Presbytery, on a week-day.

t ¢« Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump."

1 Letter to Spang, 1st Nov. 1638.

@@ -38,103 +38,89 @@ leaven leaveneth the whole lump."

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32 EXERCISE.

32 EXERCISE.them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the exhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because," says he, ¢"in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

them free, and exhorted them that they would not be entangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the exhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the righteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because," says he, ¢"in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will consider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, "This persuasion cometh not of him that calleth you; " that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere.

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CALYNZL-8, g 23

CALYNZL-8, g 23~mony, and so this is but a needless noise to make so mickle din for nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. ¢ A little leaven leaveneth the whole lump."

~mony, and so thisFor the more clear taking up of the words, ye sall mark thir things in them. 1. There isbut a needless noise to make so mickle din for nothing; he tells themrepresentation of their present and of their preceding estate, *"ye did run well; who did hinder you that althoughye should not obey the thing itself seemtruth?" 2. There is ane answer to betwo exceptions whilk they might have made. First Obj---We did nothing but littlewhat we were persuaded to them, yet the danger thereof may be a very great danger. For it may be the ruindo. A.---‘This persuasion is not of their whole religion,him that calleth you." Second Obj.---What, it is but a small matter; and the ruin of themselvesso what needs there to be such din about it? A.---Take heed to yourselves in this also. ¢ A little leaven leavenethleavens the whole lump."

ForOr, if ye will mark the words more clear taking up of the words,nearly, ye sall mark thir things in them. 1. There iswill find that when he has by a representation ofcomparison set before them ' their presentformer andof their precedingpresent estate, *"yehe uses three reasons or arguments to bring them back to that estate again whence they were fallen. The first is from -the present course of their defection, wherein they were going, ¢ Ye did run well; who did hinder you that ye should not obey the truth?" 2. ThereThe second is ane answer to two exceptions whilkfrom the author of this defection, wherein theymight have made. First Obj---We did nothing but what we were persuaded to do. A.---‘Thisgoing, ¢ This persuasion is not of him that calleth you." Second Obj.---What,That is, it is but a small matter;not from God; and so what needs there toif it be such din about it? A.---Take heed to yourselves in this also.not from God, then consider from whom it is. The third reason is from the danger wherein it brought them, ¢ A little leaven leavens the whole lump."

Or, if ye will mark the words more nearly, ye will find that whenAnd so he has by a comparison set beforewould reduce them' their former and their present estate, he uses three reasons or arguments to bringa better estate by bringing themback to that estate again whenceconsider what they were fallen. The first is from -the present course of their defection, whereinanes; what they were going, ¢ Ye did run well; who did hinder you that ye should not obey the truth?" The second is from the author of this defection, whereinare presently; what they were going, ¢ This persuasion is not of him that calleth you." That is, it is not from God;who persuaded them to it; and if it be not from God, then consider from whom it is. The third reason is fromwhat are the danger wherein it brought them, ¢ A little leaven leavensdangerous consequences of the whole lump."estate they are in.

And so he would reduce them to a better estate by bringing them to consider what they were anes; what they are presently; what they were who persuaded them to it; and what are the dangerous consequences of the estate they are in.Let us observe here, that it is commendable in the apostle Paul that their estate goes so near his heart as ye see it does. He observes well and narrowly how they profit in grace by the preaching of the gospel, what errors enters in

C

@@ -142,204 +128,170 @@ C

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34 EXERCISE.

34 EXERCISE.among them, and how great beginnings of ill is begun among them. For there was a necessity laid upon him that he who had the charge of souls, he behoved to do this. He says, « Woe is me if I preach not the gospel." He was separated by Christ for this end, and he separates himself also for it; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And, - deed, this is the duty of those who are ministers and are ordained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anything of the civil estate.* And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle, that no man should trouble himself both with civil and spiritual affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it; so that we may say of it with the apostle, Who is sufficient for these-things?

among them, and how great beginnings of ill is begun among them. For there was a necessity laid upon him that he who hadThe apostle, in describing the chargeestate of souls, he behoved to do this. He says, « Woe is me if I preach not the gospel." He was separated by Christ for this end, andthir people, he separates himself also for it; and thoughtmight have expressed it enough for him to be about it, and troubled not himself with any civil or worldly business. And, - deed, this is the duty of those whoin other terms than are ministershere, but he uses the comparison from a race: and are ordained to preachit appears that he has taken the gospel, not to attend any civil charge incomparison from the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anythinggames of the civil estate.* And, indeed, beside their callingOlympus, whilk were mickle talked of God to this estate,in those times, and beside the commandment of Jesus Christ,from whilk both divine and the practice of the apostles, very sensehuman writers used to borrow similitudes and reason might teach us this mickle, that no man should trouble himselfcomparisons, to express both with civilthe laborious andspiritual affairs; for I am sure there is no back so strong but the chargerenowned way of souls may stake (suffice) him very well to put upon it.virtue. And I am sure that the spiritual charge is so large,ye will find thateven without the civil charge also no arm is able to fathom it; so that we may sayapostle, in all his Epistles, he delights mickle in this same allegory or borrowed form of it withspeech, of running a race; to make all Christians who had anes begun in the apostle, Who is sufficient for these-things?way of religion run still on in this race. |

The apostle, in describing the estate of thir people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilk were mickle talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the renowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights mickle in this same allegory or borrowed form of speech, of running a race; to make all Christians who had anes begun in the way of religion run still on in this race. |Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling; the feet where * This is directed evidently, for one thing, against what were called « the civil places and power of kirkmen,"" which had been found a great source of mischief to the church.

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GAL. V. 7, 8, 0. 35 "Ny upon we are to run is faith, working by love; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God---so we must not look what we have done, but look what we have to do; the mark or score we are to run to, is the end of our life---so we must never cease in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runs well. And when Christ sall come and descend into the clouds, and the voice of the archangel sall be heard, then they who runs well sall be called to come to the heavenly Jerusalem whilk is above, there to reign with Christ. Yea, Christ he is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, whilk should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in ~stumbling-blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, Col. ii. 18, ¢ Let no man beguile you of your reward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, " Let the peace of God rule into your hearts;" that is, anes strive to get ane assurance of the thing ye do, that it i1s right, and then go forward in the way, having this peace ¢ In your hearts.

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36 EXERCISE,

36 EXERCISE,And when the apostle says this to them, ¢ Ye did run "well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in hope of that happiness whilk is to be gotten at the end of the course we must go en. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. 'The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilk they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master's honour and credit; and then he is sure of the reward and prize, if he win it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us.

And when the apostle says this to them, ¢ Ye did run "well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in hope of that happiness whilk is to be gotten at the end of the course we must go en. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. 'The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilk they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master's honour and credit; and then he is sure of the reward and prize, if he win it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us.Secondly, for running well we must run in the right way. . The way wherein we should run is plainly set down in the word of God; Christ he is called the way, the truth, and ‘the life. There is a way whilk leads to the kingdom of God; Christ is that way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power

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GAL. Va7 85 0 37

GAL. Va7 85 0 37in him to communicate life to us, whereby to walk into it: and if we be weak, he furnishes us with strength. Our use of this is, whoever they be who draws us anyways from Christ, they draw us out of the right way, and lead us so much wrong.

in him to communicate life to us, whereby to walk into it:Thirdly, for our running well: when we have set our eye upon the mark, and ifare running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be weak, he furnishesprovided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. vi.---to have our feet shod with strength. Our usethe preparation of the gospel of peace: therefore we must not go barefooted to this is, whoever theyrace, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilk can be who draws us anyways from Christ, they drawcast into our way may not move us outto go back, but all of them may work for our best. Cant. vii.,* Christ says of the right way,kirk, ¢ How beautiful are thy feet with shoes!" and lead us so much wrong.Ezek. xvi.,+ the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, they wax not old.

Thirdly, for our running well: whenFourthly, if we have set our eye upon the mark, and are running in the right way, then there are helps requisite for us inwill run well into this way. It is a rough, troublesome, longsome, wearisome way; whereforeway, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be provided for it before we enter in the way. And there is one helplaid aside. Even that natural and sinning sin of original corruption whilk isvery necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. vi.---to have our feet shod with the preparation of the gospel of peace: therefore weus, als far as may be, it must not go barefooted to this race,be laid aside, because it is a rough and thorny way wherein we are to run. Andweight that we may get shoes on our feet, we must have the knowledge of the gospel;presses down; and we must labour also to find this peace of God ingird up the gospel; that so all those stumbling-blocks whilk can be cast intoloins of our way may not move us to go back, butminds from all of themsuch things as may work for our best. Cant. vii.,* Christ says of the kirk, ¢ How beautiful are thy feet with shoes!" and Ezek. xvi.,+ the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, they wax not old.hinder us: otherwise we cannot run well.,

Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corruption whilk is in us, als far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us : otherwise we cannot run well.,Fifthly, when we have anes begun m; this way we must not go' back, nor may we remember what is behind, nor what we have done, but always remember what is before us,

* Verse 1. t Verse 10.

@@ -347,52 +299,45 @@ what we have done, but always remember what is before us,

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38 EXERCISE

38 EXERCISEand so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

and so what we have to do; have our eye ay toward the mark.And if we willlastly, there is another thing required of them who run in this race. Heb. xii., { " We must run so, we sall not be disappointed.with patience the race that is set before us."

And lastly, there is another thing required ofindeed, all these things are necessary for them who will runin this race. Heb. xii., {race aright. And so in saying, " We mustYe did run well," he says this far to them in effect, they did set their eye upon the right mark; that they did run in the right way to that mark, and so had a great mind to come to it; that they had used helps to help them forward into the way; that they had laid aside every weight that might hinder them to run; that they had resolved not to go back; and that they did run with patiencepatience. And so in saying, "Ye did run well," he gives them a very large commendation; and certainly they are worth it all who runs well, and runs to the raceend of this race, and then gets the prize that is set before us."promised; as the apostle says, ¢ I have fought a good fight, I have finished my course with joy: henceforth is laid up for me a crown of glory."

And indeed, all these things are necessary for them who will run this race aright. And so in saying, " Ye did run well,"But he says this faradds to them in effect, theythis, " Who did set their eye upon the right mark;hinder you that they did run inye should not obey the right way to that mark, and sotruth?" He had a great mind to come to it; that they had used helps to help them forward intoanes planted and confirmed the way; that theygospel among them, but there were others who had laid aside every weight that mightcome in and hindered it. By saying who did hinder you, he brings them to run; thatconsider two things---1. That they had resolved not to go back; andwere hindered from going on into that they did run with patience. And so in saying, "Ye did run well,"way wherein he giveshad taught thema very large commendation; and certainly they are worth it all who runs well, and runs to the end of this race, and then gets the prize that is promised; as the apostle says, ¢ I have fought a good fight, I have finished my course with joy : henceforth is laid up for me a crown of glory."walk. 2. That there were some who hindered them.

But he adds to this, " Who did hinder you that ye should not obey the truth?" He had anes planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying who did hinder you, he brings them to consider two things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hindered them.First. They were hindered from going on into the way. Ay indeed, they were more than hindered; for not only were there some who did stop the way, that they should not go on into it, but did also drive them back again. So that not only are they not running well, but they are driven back again by many steps and degrees :degrees: so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Beloved, there are two changes befals people when they are

* Verse 1.

@@ -400,149 +345,131 @@ driven back, and so they are in a course of defection. Beloved, there are two ch

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GALZVNI7n0y gt 39

GALZVNI7n0y gt 39running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with scandal. Ye did anes run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. Itis joined also with shame. 1If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,* to have one religion in one king's time, and another in another king's time. 3. It is joined with difficuity of reclaiming. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog

running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glorious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with scandal. Ye did anes run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. Itis joined also with shame. 1If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,* to have one religion in one king's time, and another in another king's time. 3. It is joined with difficuity of reclaiming. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog* The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal) died at Rome in 1463. See Mosheim, Reid's edition, p. 538, n.

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40 EXERCISE.

40 EXERCISE.to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.

to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.This indeed is a very ill change, and there are many ills joined with it; and yet those who were called God's people were very subject to this. It is not thought so great a matter albeit the things of the world should slip from men, or that their bodily health should be impaired; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, ¢ In their hearts they returned to Egypt -again."* This is not that their bodies desired to go to i, for they thought themselves well freed of that slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That 1s, they were acquainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion theu, they practised that idolatry. And then (Numb. xiv.}) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. xx.,T even the glory of all the lands in the earth a land that flowed with milk and honey; and yet, Numb. xvi,§ they put that commendation upon Egypt, that it flowed with milk and honey. And, Joshua xxiv.,|| the people at that time promised readily to serve the Lord aud to serve him only; but albeit they did run well then, yet afterwards they were stopped into the way and fordrivend] (driven aside); for Elias says to them, 1 Kings xviii.,** ¢ Why halt ye thus

* Acts vil. 39,

+ Verse 4. . Verse 6. § Verse 13. || Verse 16-25.

S Fordriven. A word which seems not to have been in common use. T he reporter at least was unacquainted with it, as he has written down ¢ farre driven," which has no proper sense in the connection in which it

stands. ** Verse 21.

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GALu Y7485 0 41

GALu Y7485 0 41between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebad inclination they have to Egypt and to idolatry.*

between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they answered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebad inclination they have to Egypt and to idolatry.*Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hinderance, and I think the apostle will not altogether excuse themselves to be clean of it; but he lays the wyte (blame) principally upon false teachers, who did hinder them into their way, when they were begun to run well. Certainly there is no work so dones (exceeding) wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, Joshua vi. 26, very peremptorily, "Cursed be he that riseth up to build this city Jericho; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als particularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.f

Next, he would have them to consider that there was a

@@ -550,208 +477,194 @@ Next, he would have them to consider that there was a Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.

+ 1 Kings xvi. 34. The reader will here be reminded of Henderson's famous saying, with which he concluded the Glasgow Assembly of this

same year---* We have now cast down the walls of Jericho :Jericho: let him that rebuildeth them beware of the curse of Hiel the Bethelite." Allusion to

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42 EXERCISE.

42 EXERCISE.great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office; but for thir false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.* But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is cap. v., so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but thir false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that whilk they preach, we will see the diflerence to be clear.

great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again; betwixt them who had brought them to a right course and these who hindered them, whenNow, for their running well, whilk they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of Godwont to this office;do, but for thir false teachers, it is said of them thatnow they came in privately unto it, and thrust themselves intodo it not, theministry; and so had not their calling of God. 2. The apostle,being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the demonstration of the Spirit of God.* But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,} and so beguiled them thus under a fair colour, to makebring thembelieve their lies. And when this could not do their turn, to make people follow them, they compelled them, as itthe same subject will occur again: indeed there is cap. v., so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer fora whole sermon on the truth whilk he taught; but thir false teachers, they would not suffer, they were not for suffering; and therefore they compelledFall of Jericho; all they could to follow them. And so, if we will look to their entry to their office,which goes to their discharging thereof when they are entered, and to their sealing of that whilk they preach, we will seeshow how much the diflerence to be clear.preacher's mind was running on this subject during this year.

Now, for their running well, whilk they were wont* If Henderson and his brethren had used anything approaching to do, but nowunlawful means ¢in pressing or threatening of the meanest," when they do it not,offered the apostle, to bring themCovenant to the same subject will occur again: indeed there is a whole sermon on the Fallpeople of Jericho; all which goes to show how muchSt Andrews in the preacher's mind was running onbeginning of this subject duringyear, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduact in this year.respect with that of their false teachers.

* If Henderson and his brethren had used anything approaching to unlawful means ¢in pressing or threatening of the meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to institute a comparison of his conduact in this respect with that of their false teachers.t Glaumerie. In MS. by mistake Grammarie. A charm cast on the eye altering the form and appearance of outward objects.

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GALIRE %184 g, 43

GALIRE %184 g, 43repentance for this, he uses three arguments here. The first is tane from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,* very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate ingynes (understandings) for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, "because there is a sibness (blood relation) in us to all other truths, but we are framet§ to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law; for this is the law of the gospel.] And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that

repentance for this, he uses three arguments here. The first is tane from the nature of their present course, compared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,* very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate ingynes (understandings) for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And indeed, we have need of all these to assure us of this truth, "because there is a sibness (blood relation) in us to all other truths, but we are framet§ to believe this truth: and so, many times we make God a liar. It's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law; for this is the law of the gospel.] And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, thatS el t Framet. i.e., There is no kinship between usand the truths of reve" lation; and therefore we are averse from them, while we take kindly to all others.

t The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.

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4.4 EXERCISE.

4.4 EXERCISE.must be a lie :lie: and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law :law: but thir false teachers made them to believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason; but the Scripture says, Obedience is better than sacrifice; for when a man offers sacrifice, he only gives the thing whilk he has, but when a man gives obedience to any point of God's truth, he offers himself for the truth, and gives that whilk he has not of himself. ~And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three necessar duties. 1. To hear the truth, and so to get the knowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. Thir three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor practises not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, topractise it. It's true, indeed, the judgment of weighty matters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things belongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.*

We see here that we should obey this truth: there is ane absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to

* The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.

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CALMMNES 8, 9- 45

CALMMNES 8, 9- 45this. ~ All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, whenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in competition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.* And, if we be put to suffering for this, then we suffer for Christ and his truth: and, therefore, the apostle says to servants, if they suffer anything of their masters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The second argument the apostle uses is from ane objection they might allege. ~The objection is this. ~ All other truthsWe do nothing but what we are inferiourpersuaded to this, anddo. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they are limited to the truth of God's word. And, therefore, whenever the truthhad a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of God, to whom all sovereignty, majesty,in Scripture. 1. There is a infallible and power belongs,certain persuasion, and the commandmentthat is called a persuasion of men comes in competition together, we must then say, asfaith, whereof the apostle said, we ought ratherspeaks, Rom. viii.,+ ¢« am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to obey God than man.separate me from the love of God, whilk is in Christ Jesus." Andwhen this is done, it must not be called disobedience to superiours; butpersuasion has with it is obediencea full assurance of understanding, whereby we know things to them, because it is obediencebe; a full assurance of faith, to God, who is above them.* And, if we be putbelieve them; and a full assurance, to suffering for this, then we sufferwait forChrist and his truth : and, therefore, the apostle says to servants, if they suffer anything of their masters innocentlythings promised; and patiently, they suffer it for Christ. So that, if men's commandments be contraira full assurance of certainty to God, we must inget them. And the more that case submit ourselves patiently to God,a man have of this persuasion, he is the more holy and suffer or (ere) we obey them.the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better

II. The second argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, indeed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a persuasion of faith, whereof the apostle speaks, Rom. viii.,+ ¢« am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be; a full assurance of faith, to believe them; and a full assurance, to wait for the things promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, " We are persuaded better* The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were « against authority." We have here Henderson's answer to that charge, expressed, according to Henderson's wont, in words few, simple, and weighty.

i Vier. 38, 309:

@@ -759,199 +672,178 @@ i Vier. 38, 309:

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46 EXERCISE.

46 EXERCISE.things of you."™ Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in ~ the first language as he does the other two, but by a baser word: by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and not upon solid truths. This, beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. ~And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, " The time sall come, when they who kill you sall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly this is a thing that should be taken heed unto, that we believe not false persuasions; especially when they would persuade us to error and to idolatry.

things of you."™ Here there is no infallible persuasion, but only according to the Word of God, and a charitable construction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in ~ the first language as he does the other two, but by a baser word : by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and"Is notupon solid truths. This, beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells ushim that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. ~And Micah, whencalleth you." Before, he made his gods, and gat a Levite in his housesaid to be his priest, he thought he could not go wrong then;them, "Who did hinder you?" and yetnow he was far wrong. And our Saviour says to his apostles, " The time sall come, when they who kill you sall think that they do God good service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly thissays, «" This persuasion isa thing that should be taken heed unto, that we believe not false persuasions; especially when they would persuade us to error and to idolatry.of him that calleth you."

"Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, «" This persuasion is not of him that calleth you."We may see here that where any gives obediciic« t the truth, that obedience it is only from God; but where ohe * Hebtivisos

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G AT 74851 0- 47

G AT 74851 0- 47dience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a sufficient for all the rest of their defections. They obeyed not the truth; and this was because that whilk they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this 1s sufficient to confute the errour thereof, that it 1s not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says---¢ Ye caused your children to pass through the fire to Moloch," and joins not, ‘ Whilk I forbad you to do," but ‘"whilk I commanded you not." So that whatever we do in God's worship, it 1s either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.*

dience is not given to the truth, that comes not of God, who calleth them to obey the truth. And heHe usesthis as a sufficient for all the restword here oftheir defections. They obeyed not the truth; and this was because that whilk they did waspresent time, ‘"Is not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict ushim that calleth you." But it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this 1s sufficient to confutemay include both the errour thereof, that it 1s not commanded inbygane and also the Word of God. As it is said to Nadabpresent time: and Abihu, they offered up strange fireso, for them to the Lord whilklook to their first calling, and he commandedwho then called themnot; and is also yet calling them; and if they will look to those who are now persuading them, they will find the children of Israel the Lord says---¢ Ye caused your children to pass through the firedifference to Moloch,"be great between them. As if he said, he that anes called you, in his great patience and joins not, ‘ Whilk I forbadmercy, and spared you to do," but ‘"whilk I commandedthen, he is renewing his call toward you not." So that whatever we do in God's worship,again (as, indeed, he was at this same time calling them by this letter); and, therefore, it 1s either written in God's word, or else we have no persuasionwere best for it: or if we think weyou to return from your backsliding, and come home again to him, albeit ye have a persuasion, yet it is nothing else but a presumption, if it be not written in God's Word.*slidden back. Beloved, the Lord's calling of us, and continuing the means of our salvation with

He uses a word here of the present time, ‘"Is not of him that calleth you." But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuading them, they will find the difference to be great between them. As if he said, he that anes called you, in his great patience and mercy, and spared you then, he is renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord's calling of us, and continuing the means of our salvation with* Similar to this is the language of the Shorter Catechism, in the compilation of which Henderson had a chief hand. ¢The second commandment forbiddeth the worshipping of God by images, or any other way not appointed in his word." 'This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any positive authority from the Word of God.

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48 EXERCISE.

48 EXERCISE.us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the people with whom he continues these tokens of his presence, whilk are only the tokens of his patience: and if that be continued, then he will strike in anger.

us, is notIII. Now, only a good ground to sayword of the third branch of the text, whilk is taken from the danger that theremight ensue upon these things. ¢ A little leaven leavens the whole lump." This isno backsliding in such a part; but thatproverbial speech of leaven. The nature of leaven is onlywell enough known: Pliny has made a groundlarge description of the Lord's patience, who continues these with us whenthis leaven, but we are sliding back from him. And, indeed,will not stay upon this now; for it is very ill constructed by them who makes that a ground that heane ordinar thing among all writers. Only this, ye will not correct the people with whom he continues these tokens of his presence, whilk are only the tokensfind it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of his patience:evil leaven there are, and if thathow far the world are given to be continued, then he will strike in anger.soured with them.

III. Now, only a word ofThere is the third branchleaven of errour and heresy; and our Saviour says to his disciples, Matth. xvi.,* "Beware of the text, whilk is taken fromleaven of the danger that might ensue upon these things.Pharisees." Luke xii., he says, ¢ A little leaven leavensBeware of the whole lump." Thisleaven of hypocrisy." There is a proverbial speechalso the leaven of leaven. The naturethe Sadducees; § and the apostle, writing to the Corinthians,§ speaks of the leaven of malice and envy. And there is well enough known: Pliny has madealso a large descriptionleaven of this leaven, but we willpolicy, and that 1s in holding out the true religion fra being embraced, for some politic ends: as the Jews, they would not stay upon this now;receive Christ, nor believe in him, for itfear that then the Romans should come upon them, and take their kingdom from them.|| ~And, certainly, there is ane ordinar thing among all writers. Only this, yeno man who will find it often mentionedconsider rightly but he may see all thir leavens to be in Scripture;the world even now; and Iso may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would have you to take heednot fail to this, how many sortscome upon the world, were it not for the seasoning of evil leaven there are, and howGod's children that is among them; for als far as the world aregiven to be soured with them.by this ill leaven, als far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.

There is the leaven of errour and heresy; and our Saviour says to his disciples, Matth. xvi.,* "Beware of the leaven of the Pharisees." Luke xii., he says, ¢ Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees; § and the apostle, writing to the Corinthians,§ speaks of the leaven of malice and envy. And there is also a leaven of policy, and that 1s in holding out the true religion fra being embraced, for some politic ends : as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.|| ~And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for als far as the world are soured by this ill leaven, als far are God's children made savoury by the sweet leaven of Jesus Christ in the gospel.* ‘Verse 6. + Verse 1. 3 Mat."xvi. 6. § T'Cor s | John xi. 48.

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GALU Y. 2enll g, 49

GALU Y. 2enll g, 49Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. 'They say in a manner, What needs all this din in so little a matter ! this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A little leaven leavens the whole lump." They thought that to be but a small matter, whilk the apostle calls a great matter.

Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. 'They say in a manner, What needs all this din in so little a matter ! this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but ofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A little leaven leavens the whole lump." They thought that to be but a small matter, whilk the apostle calls a great matter.We must not only take heed not to change anything that is fundamental, but we must also take heed that we obey nothing, whilk is not warranted by God himself in the matters of his worship :worship: and so we should labour for knowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would not do the least jot by (besides) that. And indeed, if the servants of God who lived of old were living now, they would be thought very precise. 'When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, That he would not leave one hoof behind him; he would leave nothing there that might make the people's hearts turn back to Egyptagain. And Mordecai, when the sentence of death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives :lives: and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so mickle as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ane hour; and he commands us not only to abstain

D

@@ -959,328 +851,103 @@ D

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50 EXERCISE.

from ill, but he commands us to abstain from all appearance of evil.

" A little leaven leavens the whole lump." This comes to pass three ways. :ways.:

1. Because of the connexion that is between errour; for anes receive and embrace that whilk is thought but a little errour, it will soon make way for moe. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, ~all the rest will soon fall sundry; or like pearls put upon a thread, louse but the knot of the thread and let the end go louse, and incontinent they will all fall aff. So, indeed, it is with errours. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood, it holds the way open for all the rest, and they come in. As is evident in the point of freewill; anes admit free-will in the kirk, and then follows, that there is no election of the free grace of God; that there is no certainty of our election; it admits universality of election, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (in like manner), in the point of justification by inherent righteousness; anes admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. " A little leaven leavens the whole lump." Because when errour is anes begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errours at first, that are in the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tane order with.

3. ‘"A little leaven leavens the whole lump." This comes by the infection of errour. When errour anes begins, it eats up as a cancer; it is like Saint Anthone's fire,

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GAL. V. 7, 8, 9. 51

GAL. V. 7, 8, 9. 51it begins first in a little thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even - so is a little errour able to infect many; and so this is true whilk the apostle says, ¢ A little leaven leavens the whole lump." That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anes glorious should become as Egypt; that the Israel of God should become like Sodom; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they anes depart from him; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilk is sound indeed in the matters of religion, and that whilk is corrupt, that we may know what is leaven indeed, and eschew that. Now we will not know leaven by a look :look: but taste it, and then ye will know it : and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God's house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone's fire aff us; and when any sour thing is entered, let us strive to cast.it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if it could be kent then (as indeed sometimes the Lord will show it to his own at the very first), then it might be easily holden out; but when all are departed from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, but purge out what old leaven is in, and keep out what is not yet entered, and would be in.

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52 EXERCISE.

52 EXERCISE.This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, "Ye did run well; who did hinder you, &c." The Lord save us from a distraction of this sort, for Jesus Christ's sake. To whom, &c,- [ ] Completed?

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AT SAINT ANDREWS, OCTOBER 21, 1638, WHEN THE COMMUNION WAS GIVEN THERE BY M. A. H.*

[The following Sermon, which is preceded by a Preface, is the third and last that was preached at St Andrews. The place, date, occasion, and the initials of the preacher, are all given in the title prefixed. The Editor has in his possession an important extract from the Records of the Kirk Session of St Andrews, bearing the same date as the Sermon, and having reference to the same communion in connection with which the Sermon was preached. This extract was kindly furnished by the Registrar-General in Edinburgh, under whose care the Records are, and is as follows:---* Sonday, 21 Octob. 1638.

uhilk day the holie co'munion was celebrate wt great solemnitie in the old fashion sitting. My old lady Marquess of Hamiltoun, My Lord Lyndesay, and sundrie uthers baronis Ladyes and gentlemen being pnt. (presentzryrat. The bellis Rang at thrie horis to the mornyng Service. The Ministeris thereof wer Mr George Hamiltoun haid the prepara'un sermon, Mr Andrew Auchinlek the mornyng and Mr Alex. Hendersone the foirnoone service, and Mr David Forret the sermone of thanksgeving. The Magistreatis and cheiff off the Session attending the service the brodis basonis and Elementis." In this extract are a number of things worthy of notice. Allusion is made to certain strangers being present---among others, the Dowager Marchioness of Hamilton and Lord Lindsay. The former was the mother of the Marquis of Hamilton, who figured this year so largely as King's Commissioner. She was Anne, daughter of the seventh Earl of Glencairn, and manifested on this occasion the zeal for the Reformation cause which distinguished the ancestry from which she

* An explanation of the « M " in the initials will be found in a foot-note by the present Dr M‘Crie to his Introduction to the Life of Alexander Henderson by his father, the late Dr M¢Crie. *"This mode of designating the hero of the covenant," says the note in question, alluding to the designation in the text ¢ Mr Alexander Henderson,' "which is kept up throughout the following memoir, now sounds as oddly as Mr John Milton, or M- William Shakespeare. In Henderson's time, however, it was considered no mean distinction for any one to be entitled to ¢ write Master to his name," and the practice of applying the academical title to great men continued till the commencement of the present century. Henderson spelt his own name differently at different times, I have in my possession," adds Dr M‘Crie, ¢‘an attestation sent by him to the Town Council of Edinburgh, ¢subscryved in name of our Session at Leuchars, August 20, 1626, M. Alexr, Henrysone.' ha

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54

PREFATORY NOTE.

sprang, by going so far out of her way as to St Andrews to be present at the celebration of this memorable communion. The other person mentioned is Lord Lindsay. He was one of the leaders of the covenanters, and sat as elder for Cupar at the Assemblies 1638 and 1639. To the presence of strangers Henderson makes special allusion. ¢ It is true,"" he says in the ¢ Preface" which follows, ¢ there are moe here than your owne paroch." The Minute informs us who some of these strangers were, and it is interesting to know the names of some who listened to the preacher on this occasion. It is more than probable that these strangers, some of them at least, besides being attracted to St Andrews by this communion, came thither in pursuance of another object at the same time. The covenant, known by the name of the ¢ King's Covenant,"" which was simply a reproduction of the covenant of 1580 and 1581, was, by royal proclamation dated gth Sept. 1638, commanded to be subscribed and sworn by all his Majesty's subjects. The manifest design of this proclamation and covenant was to divide the covenanters, and it had been so far successful as to deceive even the Lord Advocate himself, Sir Thomas Hope, the legal adviser, and warm and sincere friend of the covenanters. This aim and drift of the king's policy was distinctly seen by others more awake, and by Henderson in particular; and a protestation drawn up by Henderson, which is one of his ablest papers,™ was read at the same time as the royal proclamation, at the Market-cross of Edinburgh, and with the design of meeting and nullifying the proclamation. The clear and powerful reasoning of this paper had the effect of completely frustrating the measures of the court, much to the chagrin and mortification of the king, who called it a " damnable protestation."" The proclamation having been read in Edinburgh, the commissioners who were charged with urging the ¢ King's Covenant" went into all parts of the kingdom, seeking to gain the adhesion of the people to it. ¢ 'T'he covenanters," Stevenson says,T ‘"being aware of this divisive measure, sent out their deputies with a protestation, and with these they did also send an advertisement or advice to their confidents in all the parts of the country, desiring that with all possible diligence they should warn every presbytery and congregation within their bounds to abstain {rom subscribing the new confession, (i.., the king's covenant,) which they call 4 politic plot to divide them, and drown their covenant in oblivion; and that, wherever the proclamation for subscribing the king's covenant should be published, they, accompanied with as many of their brethren-covenanters as could possibly be convened, should at the same time read the protestation against it."" Now, there can be little doubt that St Andrews would be one of the very first places, after Edinburgh, in which the proclamation would be read; and it is every way probable that Lord Lindsay and the other strangers of whom Henderson speaks,

* This Protestation will be found in full in Stevenson's Hist. of the Church of

Scotland, p. 256-264.

1 Stevenson's History of the Church of Scotland, p. 265.

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PREFATORY NOTE. 55

had come to St Andrews at this time for the purpose of reading the protestation in opposition to the proclamation, as was done at Aberdeen by the Master of Forbes and Lord Fraser, when the proclamation was read there by the Marquis of Huntly. This is rendered all the more probable by the fact that Henderson towards the close of the following sermon enters at length on a vindication of the course pursued by himself and others in rejecting the king's covenant, and resolving to abide by their own. The reader will be struck with the clear and concise statement given by Henderson of the facts and merits of the case, and in particular with the one sentence in which what may be regarded as the very pith and essence of the protestation is embodied. ¢ Yet can we not,"" says the protestation, ¢ after so necessary and so solemn a specification, return to the generall." «"It is a pitiful thing," says Henderson in the following sermon, ¢ that when we have given our oath and set our subscription to particulars, that we sall take ourselves to generalls again. This were a ruing that we had condemned the Service-book and the Book of Canons as smelling of Popery."

The Minute also informs us who the preachers were on this occasion, besides Henderson. On the preparation-day (Saturday) the preacher was Mr George Hamilton. He was minister of Newburn, a small parish in Fife, and one of those who the year before went with Henderson to Edinburgh to supplicate the Privy Council in reference to the Service-book. On Sabbath morning Mr Andrew Auchinleck preached. He was minister of Largo, in Fife, a popular preacher, and a great favourite with the people of St Andrews. He was afterwards called to St Andrews, and his call was the occasion of great dispeace; so much so, that Samuel Rutherford, who was involved, was almost compelled to leave St Andrews in consequence. This Auchinleck eventually conformed to Episcopacy. The third was Mr David Forret, who preached the thanksgiving sermon in the evening. He was formerly one of the masters of the Old College, St Andrews, and afterwards minister at Kilconquhar, Fife. He was commissioner from St Andrew's College to the Assembly 1638. In the preface and sermon which follow, allusion is made to all three services conducted by these ministers;---¢ whereof ye were hearing yesterday;" "as ye heard the day already;" «I will not go now to anticipate the doctrine of thanksgiving which is to be declared to you afternoon."

It only remains to notice, in the close of this already too long note, the word « Sonday," which occurs in the extract-minute of Session. The use of this word, and not Sabbath, shows that whoever wrote the minute must not quite have abandoned his Prelatical habits, the name Sunday being one in common use among the upholders of Prelacy, whilst that of Sabbath was as distinctive of the Reforming

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PREFACE.

THERE be many gracious and comfortable promises, whilk the Lord our God has made in his word unto his own people; but yet, nevertheless, we would think upon them advisedly, and look to them circumspectly; for he is nothing else but a vain and a presumptuous man, who applies any word whilk God has spoken to himself, whilk does not belong to him. For als many rich and plentiful promises as are contained in the Word of God, there is not one of them, nor the least syllable of them, that belongs to those who are proud in their own conceit, and are of yon Pharisaical disposition whereof ye were hearing yesterday: but all of them, and every one of them, does belong to these who are meek and humble. And therefore, as ye would wish to find that sweet and evangelical comfort whilk God presents to us in his word, see that ye fail not in this, to look in upon your own souls, and see if there be humility there, ---if ye have confessed your sins to God, and so be reconciled to him: for without we have humility, there is no confession of sin; and without we confess our sins, there is no reconcilement nor pacification to be had for them. And without we have this main work of humility, all our holiness that we can have otherwise, it is but hypocrisy; for that great and main work of the salvation of our souls, it begins at this main work of humiliation: and so without we have humiliation in some measure, the work of our salvation is not so much as begun yet. Now, I am not at this time to enter in upon the secrets of your consciences, to ripe them up, what sins are there wherefore ye ought to be humbled. But this I am sure of, ye who have been going down to the depths of your own souls, has been trying yourselves unpartially by this law of God, and judging yourselves thereby, I put no question but ye have found out many huge monsters of sin, wherefore ye will acknowledge ye ought to be humbled before God. Nevertheless, ane thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ane action, as this is that now we are about, unless I sall forewarn you of

a/src/0004.poly.pm b/src/0004.poly.pm index 79d1ecb..a6c6ee9 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -16,8 +16,7 @@ delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie's words are---*¢ That towne hes now no ordinare ministers, but are sup- pliedsupplied by the Presbytery."'t This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap., was shewin @@ -27,8 +26,7 @@ of the law. And, then, in the beginning of this cap., he was earnest with thir people that they would stand to that liberty whereunto they were called, and wherewith Christ had made

*The Exercise was a kind of critical discourse, on a passage of Scrip- ture,Scripture, generally delivered before the Presbytery, on a week-day.

t ¢« Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little @@ -47,8 +45,7 @@ leaven leaveneth the whole lump."

32 EXERCISE.

them free, and exhorted them that they would not be en- tangledentangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be @@ -57,28 +54,24 @@ and to be circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the ex- hortationexhortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again; because if they were entangled in it again, Christ should profit them nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the right- eousnessrighteousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because," says he, ¢"in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love." 2. Now, having shewn how necessar this doc- trinedoctrine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will con- siderconsider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

@@ -163,8 +156,7 @@ had the charge of souls, he behoved to do this. He says, by Christ for this end, and he separates himself also for it; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And, - deed, this is the duty of those who are ministers and are or- dainedordained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby; because they are separated for another charge than anything of the civil estate.* And, @@ -185,16 +177,14 @@ he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilk were mickle talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the re- nownedrenowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights mickle in this same allegory or borrowed form of speech, of running a race; to make all Christians who had anes begun in the way of religion run still on in this race. |

Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling; the feet where-where * This is directed evidently, for one thing, against what were called « the civil places and power of kirkmen,"" which had been found a great source of mischief to the church. @@ -237,8 +227,7 @@ their horrors and terrors threatening us, and casting in some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, Col. ii. 18, ¢ Let no man beguile you of your re- wardreward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk @@ -334,8 +323,7 @@ must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. Cant. vii.,* Christ says of the kirk, ¢ How beau- tifulbeautiful are thy feet with shoes!" and Ezek. xvi.,+ the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet; and being shod with thir shoes, they are like Israelites' apparel in the wilderness, @@ -344,8 +332,7 @@ they wax not old. Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corrup- tioncorruption whilk is in us, als far as may be, it must be laid aside, because it is a weight that presses down; and we must gird up the loins of our minds from all such things as may hinder us : otherwise we cannot run well., @@ -383,8 +370,7 @@ that they had used helps to help them forward into the way; that they had laid aside every weight that might hinder them to run; that they had resolved not to go back; and that they did run with patience. And so in saying, "Ye did run well," he gives them a very large commenda- tion;commendation; and certainly they are worth it all who runs well, and runs to the end of this race, and then gets the prize that is promised; as the apostle says, ¢ I have fought a good fight, I have finished my course with joy : henceforth is laid up @@ -396,8 +382,7 @@ confirmed the gospel among them, but there were others who had come in and hindered it. By saying who did hinder you, he brings them to consider two things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hin- deredhindered them.

First. They were hindered from going on into the way. Ay indeed, they were more than hindered; for not only were @@ -407,8 +392,7 @@ only are they not running well, but they are driven back again by many steps and degrees : so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it; but now they are driven back, and so they are in a course of defection. Be- loved,Beloved, there are two changes befals people when they are

* Verse 1.

@@ -429,13 +413,11 @@ comes and stops them in that way, and brings them back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glo- riousglorious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hin- dershinders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with scandal. Ye did anes @@ -449,8 +431,7 @@ then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world; or to be like Isidorus,* to have one religion in one king's time, and an- otheranother in another king's time. 3. It is joined with difficuity of reclaiming. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that @@ -492,8 +473,7 @@ in the wilderness, ¢ In their hearts they returned to Egypt for they thought themselves well freed of that slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That 1s, they were ac- quaintedacquainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion theu, they practised that idolatry. And then (Numb. xiv.}) they come to that, they @@ -533,8 +513,7 @@ stands. GALu Y7485 0 41

between two? If the Lord be God, then serve him, and if Baal be God, then serve him." It is strange they an- sweredanswered readily, when Joshua asked at them to serve God, and to serve him only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under @@ -560,8 +539,7 @@ rise up to build Jericho, Joshua vi. 26, very peremptorily, he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als parti- cularlyparticularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.f @@ -601,8 +579,7 @@ false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the de- monstrationdemonstration of the Spirit of God.* But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,} and so beguiled them thus under a fair colour, @@ -624,11 +601,9 @@ the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho; all which goes to show how much the preacher's mind was running on this subject during this year.

* If Henderson and his brethren had used anything approaching to un- lawfulunlawful means ¢in pressing or threatening of the meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now---still less to insti- tuteinstitute a comparison of his conduact in this respect with that of their false teachers.

t Glaumerie. In MS. by mistake Grammarie. A charm cast on the @@ -646,8 +621,7 @@ eye altering the form and appearance of outward objects. GALIRE %184 g, 43

repentance for this, he uses three arguments here. The first is tane from the nature of their present course, com- paredcompared with their obedience of the truth. Now, obedience to the truth is to run well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called @@ -667,8 +641,7 @@ gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And in- deed,indeed, we have need of all these to assure us of this truth, "because there is a sibness (blood relation) in us to all other truths, but we are framet§ to believe this truth: and so, many times we make God a liar. It's true we give him not a lie @@ -681,8 +654,7 @@ therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that

S el t Framet. i.e., There is no kinship between usand the truths of reve- "reve" lation; and therefore we are averse from them, while we take kindly to all others.

t The author doubtless has his eye on the Arminian opinions then @@ -701,8 +673,7 @@ openly taught and defended by the Episcopalian doctors.

must be a lie : and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law : but thir false teachers made them to be- lieve,believe, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, @@ -714,21 +685,15 @@ truth, he offers himself for the truth, and gives that whilk he has not of himself. ~And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three neces- sarnecessar duties. 1. To hear the truth, and so to get the know- ledgeknowledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. Thir three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor prac- tisespractises not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, to- practisetopractise it. It's true, indeed, the judgment of weighty mat- tersmatters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things be- longsbelongs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.* @@ -738,8 +703,7 @@ ane absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to

* The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Pre- lauists.Prelauists. It will be found entering materially into the debate of Henderson and the King, in 1646.

@@ -754,17 +718,14 @@ and the King, in 1646. CALMMNES 8, 9- 45

this. ~ All other truths are inferiour to this, and they are limited to the truth of God's word. And, therefore, when- everwhenever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in com- petitioncompetition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.* And, if we be put to suffering for this, then we suffer for Christ and his truth : and, therefore, the apostle says to servants, if they suffer anything of their mas- tersmasters innocently and patiently, they suffer it for Christ. So that, if men's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them. @@ -772,12 +733,10 @@ that case submit ourselves patiently to God, and suffer or II. The second argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers ---That persuasion is not a true persuasion. It seems, in- deed,indeed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a per- suasionpersuasion of faith, whereof the apostle speaks, Rom. viii.,+ ¢« am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus." And this persuasion has @@ -808,15 +767,13 @@ i Vier. 38, 309: 46 EXERCISE.

things of you."™ Here there is no infallible persuasion, but only according to the Word of God, and a charitable con- structionconstruction of men's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in ~ the first language as he does the other two, but by a baser word : by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things; men who lives only upon opinions, and not upon solid truths. This, be- loved,beloved, has been a common thing ever from the beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And @@ -841,12 +798,10 @@ false persuasions; especially when they would persuade us to error and to idolatry.

"Is not of him that calleth you." Before, he said to them, "Who did hinder you?" and now he says, «" This persua- sionpersuasion is not of him that calleth you."

We may see here that where any gives obediciic« t the truth, that obedience it is only from God; but where ohe-ohe * Hebtivisos

@@ -861,8 +816,7 @@ truth, that obedience it is only from God; but where ohe- G AT 74851 0- 47

dience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a suf- ficientsufficient for all the rest of their defections. They obeyed not the truth; and this was because that whilk they did was not of God's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is @@ -877,15 +831,13 @@ through the fire to Moloch," and joins not, ‘ Whilk I forbad you to do," but ‘"whilk I commanded you not." So that whatever we do in God's worship, it 1s either written in God's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a pre- sumption,presumption, if it be not written in God's Word.*

He uses a word here of the present time, ‘"Is not of him that calleth you." But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them; and if they will look to those who are now persuad- ingpersuading them, they will find the difference to be great between them. As if he said, he that anes called you, in his great patience and mercy, and spared you then, he is renewing his call toward you again (as, indeed, he was at this same time @@ -894,9 +846,7 @@ you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord's calling of us, and continuing the means of our salvation with

* Similar to this is the language of the Shorter Catechism, in the com- pilationcompilation of which Henderson had a chief hand. ¢The second command- mentcommandment forbiddeth the worshipping of God by images, or any other way not appointed in his word." 'This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God's worship, what pleased themselves, without regard to any @@ -939,15 +889,13 @@ leaven of the Pharisees." Luke xii., he says, ¢ Beware of the leaven of hypocrisy." There is also the leaven of the Sadducees; § and the apostle, writing to the Corinthians,§ speaks of the leaven of malice and envy. And there is also a leaven of policy, and that 1s in holding out the true reli- gionreligion fra being embraced, for some politic ends : as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.|| ~And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruc- tiondestruction upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God's children that is among them; for als far as the world are soured by this ill leaven, als far are God's children made @@ -974,8 +922,7 @@ otherwise we extenuate them and thinks them less than they are. 'They say in a manner, What needs all this din in so little a matter ! this is not fundamental, and so what is the matter of the practice thereof? It's true, indeed, there are some things in religion not fundamental, but oft- timesofttimes this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A little leaven leavens the whole lump." They thought that @@ -985,12 +932,10 @@ matter. We must not only take heed not to change anything that is fundamental, but we must also take heed that we obey nothing, whilk is not warranted by God himself in the matters of his worship : and so we should labour for know- ledgeknowledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy; for if we knew God's will perfectly in these, we would not do the least jot by (besides) that. And indeed, if the ser- vantsservants of God who lived of old were living now, they would be thought very precise. 'When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer @@ -1021,8 +966,7 @@ D

50 EXERCISE.

from ill, but he commands us to abstain from all appear- anceappearance of evil.

" A little leaven leavens the whole lump." This comes to pass three ways. : @@ -1038,11 +982,9 @@ louse, and incontinent they will all fall aff. So, indeed, it is with errours. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood, it holds the way open for all the rest, and they come in. As is evident in the point of free- will;freewill; anes admit free-will in the kirk, and then follows, that there is no election of the free grace of God; that there is no certainty of our election; it admits universality of elec- tion,election, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (in like manner), in the point of justification by inherent righteousness; anes admit that, and @@ -1154,10 +1096,8 @@ BY M. A. H.* [The following Sermon, which is preceded by a Preface, is the third and last that was preached at St Andrews. The place, date, occasion, and the initials of the preacher, are all given in the title prefixed. The Editor has in his possession an important extract from the Re- cordsRecords of the Kirk Session of St Andrews, bearing the same date as the Sermon, and having reference to the same communion in connec- tionconnection with which the Sermon was preached. This extract was kindly furnished by the Registrar-General in Edinburgh, under whose care the Records are, and is as follows:---* Sonday, 21 Octob. 1638.

@@ -1165,9 +1105,7 @@ uhilk day the holie co'munion was celebrate wt great solemnitie in the old fashion sitting. My old lady Marquess of Hamiltoun, My Lord Lyndesay, and sundrie uthers baronis Ladyes and gentlemen being pnt. (presentzryrat. The bellis Rang at thrie horis to the mornyng Service. The Ministeris thereof wer Mr George Hamil- tounHamiltoun haid the prepara'un sermon, Mr Andrew Auchinlek the mor- nyngmornyng and Mr Alex. Hendersone the foirnoone service, and Mr David Forret the sermone of thanksgeving. The Magistreatis and cheiff off the Session attending the service the brodis basonis and Elementis." In this extract are a number of things worthy of notice. Allusion is @@ -1204,8 +1142,7 @@ Leuchars, August 20, 1626, M. Alexr, Henrysone.' ha

PREFATORY NOTE.

sprang, by going so far out of her way as to St Andrews to be pre- sentpresent at the celebration of this memorable communion. The other person mentioned is Lord Lindsay. He was one of the leaders of the covenanters, and sat as elder for Cupar at the Assemblies 1638 and 1639. To the presence of strangers Henderson makes special @@ -1215,16 +1152,14 @@ us who some of these strangers were, and it is interesting to know the names of some who listened to the preacher on this occasion. It is more than probable that these strangers, some of them at least, besides being attracted to St Andrews by this communion, came thither in pursuance of another object at the same time. The cove- nant,covenant, known by the name of the ¢ King's Covenant,"" which was simply a reproduction of the covenant of 1580 and 1581, was, by royal proclamation dated gth Sept. 1638, commanded to be subscribed and sworn by all his Majesty's subjects. The manifest design of this proclamation and covenant was to divide the covenanters, and it had been so far successful as to deceive even the Lord Advocate himself, Sir Thomas Hope, the legal adviser, and warm and sincere friend of the covenanters. This aim and drift of the king's policy was dis- tinctlydistinctly seen by others more awake, and by Henderson in particular; and a protestation drawn up by Henderson, which is one of his ablest papers,™ was read at the same time as the royal proclamation, at the Market-cross of Edinburgh, and with the design of meeting and @@ -1243,10 +1178,8 @@ congregation within their bounds to abstain {rom subscribing the new confession, (i.., the king's covenant,) which they call 4 politic plot to divide them, and drown their covenant in oblivion; and that, wherever the proclamation for subscribing the king's covenant should be published, they, accompanied with as many of their brethren-covenan- tersbrethren-covenanters as could possibly be convened, should at the same time read the protestation against it."" Now, there can be little doubt that St An- drewsAndrews would be one of the very first places, after Edinburgh, in which the proclamation would be read; and it is every way probable that Lord Lindsay and the other strangers of whom Henderson speaks,

@@ -1268,35 +1201,27 @@ Scotland, p. 256-264. PREFATORY NOTE. 55

had come to St Andrews at this time for the purpose of reading the protestation in opposition to the proclamation, as was done at Aber- deenAberdeen by the Master of Forbes and Lord Fraser, when the proclama- tionproclamation was read there by the Marquis of Huntly. This is rendered all the more probable by the fact that Henderson towards the close of the following sermon enters at length on a vindication of the course pur- suedpursued by himself and others in rejecting the king's covenant, and re- solvingresolving to abide by their own. The reader will be struck with the clear and concise statement given by Henderson of the facts and merits of the case, and in particular with the one sentence in which what may be regarded as the very pith and essence of the protestation is embodied. ¢ Yet can we not,"" says the protestation, ¢ after so necessary and so solemn a specification, return to the generall." «"It is a pitiful thing," says Henderson in the following sermon, ¢ that when we have given our oath and set our subscription to par- ticulars,particulars, that we sall take ourselves to generalls again. This were a ruing that we had condemned the Service-book and the Book of Canons as smelling of Popery."

The Minute also informs us who the preachers were on this occa- sion,occasion, besides Henderson. On the preparation-day (Saturday) the preacher was Mr George Hamilton. He was minister of Newburn, a small parish in Fife, and one of those who the year before went with Henderson to Edinburgh to supplicate the Privy Council in refe- rencereference to the Service-book. On Sabbath morning Mr Andrew Auchinleck preached. He was minister of Largo, in Fife, a popular preacher, and a great favourite with the people of St Andrews. He was afterwards called to St Andrews, and his call was the occasion of great dispeace; so much so, that Samuel Rutherford, who was in- volved,involved, was almost compelled to leave St Andrews in consequence. This Auchinleck eventually conformed to Episcopacy. The third was Mr David Forret, who preached the thanksgiving sermon in the evening. He was formerly one of the masters of the Old College, @@ -1330,22 +1255,17 @@ PREFACE.

THERE be many gracious and comfortable promises, whilk the Lord our God has made in his word unto his own people; but yet, nevertheless, we would think upon them ad- visedly,advisedly, and look to them circumspectly; for he is nothing else but a vain and a presumptuous man, who applies any word whilk God has spoken to himself, whilk does not belong to him. For als many rich and plentiful promises as are con- tainedcontained in the Word of God, there is not one of them, nor the least syllable of them, that belongs to those who are proud in their own conceit, and are of yon Pharisaical dis- positiondisposition whereof ye were hearing yesterday: but all of them, and every one of them, does belong to these who are meek and humble. And therefore, as ye would wish to find that sweet and evangelical comfort whilk God pre- sentspresents to us in his word, see that ye fail not in this, to look in upon your own souls, and see if there be humility there, ---if ye have confessed your sins to God, and so be recon- ciledreconciled to him: for without we have humility, there is no confession of sin; and without we confess our sins, there is no reconcilement nor pacification to be had for them. And without we have this main work of humility, all our holiness @@ -1361,7 +1281,6 @@ have been going down to the depths of your own souls, has been trying yourselves unpartially by this law of God, and judging yourselves thereby, I put no question but ye have found out many huge monsters of sin, wherefore ye will acknowledge ye ought to be humbled before God. Never- theless,Nevertheless, ane thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ane action, as this is that now we are about, unless I sall forewarn you of

a/src/0004.poly.pm b/src/0004.poly.pm index 4cf8b1c..79d1ecb 100644 --- a/src/0004.poly.pm +++ b/src/0004.poly.pm @@ -3,21 +3,21 @@ ◊commentary{This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638 ;1638; at any rate, it was between the date of the last discourse, end of March or beginning of April,—andApril,---and that of the next, 21st October. One sentence in the next discourse may be taken to refer to the time when this was preached :—¢:---¢ And then, does not this day, and the last day that 1 was in this place, and many days since, testify that ye are returning to walk after the Lord?”Lord?" 'If S0, then a good while—*while---* many days,”days," intervened between this discourse and the next, which, as has just been said, bears date 2 1st Oct. 3 SO that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie’sBaillie's words are—*¢are---*¢ That towne hes now no ordinare ministers, but are sup- plied by the Presbytery.”’tPresbytery."'t This explains why Henderson should have been there so frequently about this time.}

This apostle, beloved, in the former cap., was shewin @@ -30,9 +30,9 @@ whereunto they were called, and wherewith Christ had made *The Exercise was a kind of critical discourse, on a passage of Scrip- ture, generally delivered before the Presbytery, on a week-day.

t ¢« Ye did run well ;well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump.”lump."

1 Letter to Spang, 1st Nov. 1638.

@@ -53,27 +53,27 @@ after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised ;circumcised; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the ex- hortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again ;again; because if they were entangled in it again, Christ should profit them nothing ;nothing; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God ;God; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the right- eousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because,”¢Because," says he, ¢“in¢"in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love.”love." 2. Now, having shewn how necessar this doc- trine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity ;Christianity; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but @@ -83,8 +83,8 @@ not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, “This"This persuasion cometh not of him that calleth you ;you; " that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere.

@@ -100,41 +100,41 @@ this. And if they say, What? this is but in a point of cere. CALYNZL-8, g 23

~mony, and so this is but a needless noise to make so mickle din for nothing ;nothing; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. ¢ A little leaven leaveneth the whole lump.”lump."

For the more clear taking up of the words, ye sall mark thir things in them. 1. There is a representation of their present and of their preceding estate, *“ye*"ye did run well ;well; who did hinder you that ye should not obey the truth?”truth?" 2. There is ane answer to two exceptions whilk they might have made. First Obj—WeObj---We did nothing but what we were persuaded to do. A.—‘ThisA.---‘This persuasion is not of him that calleth you.”you." Second Obj.—What,Obj.---What, it is but a small matter ;matter; and so what needs there to be such din about it? A.—TakeA.---Take heed to yourselves in this also. ¢ A little leaven leavens the whole lump.”lump."

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them ' their former and their present estate, he uses three reasons or arguments to bring them back to that estate again whence they were fallen. The first is from -the present course of their defection, wherein they were going, ¢ Ye did run well ;well; who did hinder you that ye should not obey the truth?”truth?" The second is from the author of this defection, wherein they were going, ¢ This persuasion is not of him that calleth you.”you." That is, it is not from God; and if it be not from God, then consider from whom it is. The third reason is from the danger wherein it brought them, ¢ A little leaven leavens the whole lump.”lump."

And so he would reduce them to a better estate by bringing them to consider what they were anes; what they are presently ;presently; what they were who persuaded them to it ;it; and what are the dangerous consequences of the estate they are in.

@@ -159,24 +159,24 @@ C among them, and how great beginnings of ill is begun among them. For there was a necessity laid upon him that he who had the charge of souls, he behoved to do this. He says, « Woe is me if I preach not the gospel.”gospel." He was separated by Christ for this end, and he separates himself also for it ;it; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And, - deed, this is the duty of those who are ministers and are or- dained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby ;thereby; because they are separated for another charge than anything of the civil estate.* And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle, that no man should trouble himself both with civil and spiritual affairs ;affairs; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it ;it; so that we may say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of thir people, he @@ -193,10 +193,10 @@ Christians who had anes begun in the way of religion run still on in this race. |

Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling ;calling; the feet where-

* This is directed evidently, for one thing, against what were called « the civil places and power of kirkmen,””kirkmen,"" which had been found a great source of mischief to the church.

@@ -210,12 +210,12 @@ source of mischief to the church.

GAL. V. 7, 8, 0. 35 "Ny upon we are to run is faith, working by love ;love; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God—soGod---so we must not look what we have done, but look what we have to do; the mark or score we are to run to, is the end of our life—solife---so we must never cease in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is @@ -240,12 +240,12 @@ none of them all that the apostle takes more notice of than of these, Col. ii. 18, ¢ Let no man beguile you of your re- ward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner.”manner." That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, “" Let the peace of God rule into your hearts;”hearts;" that is, anes strive to get ane assurance of the thing ye do, that it i1s right, and then go forward in the way, having this peace ¢ In your hearts. @@ -262,7 +262,7 @@ i1s right, and then go forward in the way, having this peace 36 EXERCISE,

And when the apostle says this to them, ¢ Ye did run “well,”"well," indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in @@ -277,7 +277,7 @@ prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. 'The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that ;that; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilk they would be at. 1. That it is not @@ -285,7 +285,7 @@ the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master’smaster's honour and credit; and then he is sure of the reward and prize, if he win it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that @@ -297,7 +297,7 @@ Secondly, for running well we must run in the right way. . The way wherein we should run is plainly set down in the word of God; Christ he is called the way, the truth, and ‘the life. There is a way whilk leads to the kingdom of God; Christ is that way ;way; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power @@ -326,19 +326,19 @@ troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. vi.—tovi.---to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel ;gospel; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. Cant. vii.,* Christ says of the kirk, ¢ How beau- tiful are thy feet with shoes!”shoes!" and Ezek. xvi.,+ the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet ;feet; and being shod with thir shoes, they are like Israelites’Israelites' apparel in the wilderness, they wax not old.

Fourthly, if we will run well into this way, we must lay @@ -346,7 +346,7 @@ aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corrup- tion whilk is in us, als far as may be, it must be laid aside, because it is a weight that presses down ;down; and we must gird up the loins of our minds from all such things as may hinder us : otherwise we cannot run well.,

@@ -371,42 +371,42 @@ and so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

And lastly, there is another thing required of them who run in this race. Heb. xii., { “" We must run with patience the race that is set before us.”us."

And indeed, all these things are necessary for them who will run this race aright. And so in saying, “" Ye did run well,”well," he says this far to them in effect, they did set their eye upon the right mark ;mark; that they did run in the right way to that mark, and so had a great mind to come to it ;it; that they had used helps to help them forward into the way ;way; that they had laid aside every weight that might hinder them to run; that they had resolved not to go back; and that they did run with patience. And so in saying, “Ye"Ye did run well,”well," he gives them a very large commenda- tion ;tion; and certainly they are worth it all who runs well, and runs to the end of this race, and then gets the prize that is promised ;promised; as the apostle says, ¢ I have fought a good fight, I have finished my course with joy : henceforth is laid up for me a crown of glory.”glory."

But he adds to this, “" Who did hinder you that ye should not obey the truth?”truth?" He had anes planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying who did hinder you, he brings them to consider two things—1.things---1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hin- dered them.

First. They were hindered from going on into the way. Ay indeed, they were more than hindered ;hindered; for not only were there some who did stop the way, that they should not go on into it, but did also drive them back again. So that not only are they not running well, but they are driven back again by many steps and degrees : so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it ;it; but now they are driven back, and so they are in a course of defection. Be- loved, there are two changes befals people when they are

@@ -425,14 +425,14 @@ GALZVNI7n0y gt 39

running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back ;back; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glo- rious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change ;change; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hin- ders them from running on into that way, yea forces them to @@ -446,15 +446,15 @@ you. 2. Itis joined also with shame. 1If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind ;wind; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world ;world; or to be like Isidorus,* to have one religion in one king’sking's time, and an- other in another king’sking's time. 3. It is joined with difficuity of reclaiming. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first ;first; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog @@ -462,7 +462,7 @@ to have returned with the sow to the puddle, and the dog * The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal) died at Rome in 1463. See Mosheim, Reid’sReid's edition, p. 538, n.

@@ -479,17 +479,17 @@ to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.

This indeed is a very ill change, and there are many ills joined with it ;it; and yet those who were called God’sGod's people were very subject to this. It is not thought so great a matter albeit the things of the world should slip from men, or that their bodily health should be impaired ;impaired; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, ¢ In their hearts they returned to Egypt -again.”*-again."* This is not that their bodies desired to go to i, for they thought themselves well freed of that slavery ;slavery; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That 1s, they were ac- @@ -502,12 +502,12 @@ them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. xx.,T even the glory of all the lands in the earth a land that flowed with milk and honey ;honey; and yet, Numb. xvi,§ they put that commendation upon Egypt, that it flowed with milk and honey. And, Joshua xxiv.,|| the people at that time promised readily to serve the Lord aud to serve him only ;only; but albeit they did run well then, yet afterwards they were stopped into the way and fordrivend] (driven aside) ;aside); for Elias says to them, 1 Kings xviii.,** ¢ Why halt ye thus

* Acts vil. 39, @@ -516,7 +516,7 @@ for Elias says to them, 1 Kings xviii.,** ¢ Why halt ye thus

S Fordriven. A word which seems not to have been in common use. T he reporter at least was unacquainted with it, as he has written down ¢ farre driven,”driven," which has no proper sense in the connection in which it

stands. ** Verse 21. @@ -533,9 +533,9 @@ stands. GALu Y7485 0 41

between two? If the Lord be God, then serve him, and if Baal be God, then serve him.”him." It is strange they an- swered readily, when Joshua asked at them to serve God, and to serve him only ;only; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: @@ -556,9 +556,9 @@ pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, Joshua vi. 26, very peremptorily, “Cursed"Cursed be he that riseth up to build this city Jericho ;Jericho; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it.”it." And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als parti- cularly as the threatening was pronounced, als particularly @@ -572,11 +572,11 @@ Next, he would have them to consider that there was a Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.

+ 1 Kings xvi. 34. The reader will here be reminded of Henderson’sHenderson's famous saying, with which he concluded the Glasgow Assembly of this

same year—*year---* We have now cast down the walls of Jericho : let him that rebuildeth them beware of the curse of Hiel the Bethelite.”Bethelite." Allusion to

@@ -591,14 +591,14 @@ rebuildeth them beware of the curse of Hiel the Bethelite.” Allusion to

great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again ;again; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office ;office; but for thir false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry ;ministry; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the de- @@ -621,13 +621,13 @@ will see the diflerence to be clear. Now, for their running well, whilk they were wont to do, but now they do it not, the apostle, to bring them to the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho ;Jericho; all which goes to show how much the preacher’spreacher's mind was running on this subject during this year.

* If Henderson and his brethren had used anything approaching to un- lawful means ¢in pressing or threatening of the meanest,”meanest," when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now—stillnow---still less to insti- tute a comparison of his conduact in this respect with that of their false teachers.

@@ -648,12 +648,12 @@ GALIRE %184 g, 43 repentance for this, he uses three arguments here. The first is tane from the nature of their present course, com- pared with their obedience of the truth. Now, obedience to the truth is to run well ;well; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,* very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths ;truths; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and @@ -661,28 +661,28 @@ accurate ingynes (understandings) for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth ;truth; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true ;true; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And in- deed, we have need of all these to assure us of this truth, “because"because there is a sibness (blood relation) in us to all other truths, but we are framet§ to believe this truth: and so, many times we make God a liar. It’sIt's true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law ;law; for this is the law of the gospel.] And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that

S el t Framet. i.e., There is no kinship between usand the truths of reve- " lation ;lation; and therefore we are averse from them, while we take kindly to all others.

t The author doubtless has his eye on the Arminian opinions then @@ -706,10 +706,10 @@ lieve, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason ;reason; but the Scripture says, Obedience is better than sacrifice ;sacrifice; for when a man offers sacrifice, he only gives the thing whilk he has, but when a man gives obedience to any point of God’sGod's truth, he offers himself for the truth, and gives that whilk he has not of himself. ~And so it is more sure to be justified by faith, than by the works of the law. @@ -725,11 +725,11 @@ that is a sin: to believe a thing that we know not, nor prac- tises not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, to- practise it. It’sIt's true, indeed, the judgment of weighty mat- ters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things be- longs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters ;matters; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.*

@@ -754,7 +754,7 @@ and the King, in 1646. CALMMNES 8, 9- 45

this. ~ All other truths are inferiour to this, and they are limited to the truth of God’sGod's word. And, therefore, when- ever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in com- petition together, we must then say, as the apostle said, we @@ -765,14 +765,14 @@ is above them.* And, if we be put to suffering for this, then we suffer for Christ and his truth : and, therefore, the apostle says to servants, if they suffer anything of their mas- ters innocently and patiently, they suffer it for Christ. So that, if men’smen's commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The second argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers —That---That persuasion is not a true persuasion. It seems, in- deed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There @@ -780,19 +780,19 @@ is a infallible and certain persuasion, and that is called a per- suasion of faith, whereof the apostle speaks, Rom. viii.,+ ¢« am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus.”Jesus." And this persuasion has with it a full assurance of understanding, whereby we know things to be ;be; a full assurance of faith, to believe them ;them; and a full assurance, to wait for the things promised ;promised; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, “" We are persuaded better

* The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were « against authority.”authority." We have here Henderson’sHenderson's answer to that charge, expressed, according to Henderson’sHenderson's wont, in words few, simple, and weighty.

i Vier. 38, 309:

@@ -807,16 +807,16 @@ i Vier. 38, 309:

46 EXERCISE.

things of you.”™you."™ Here there is no infallible persuasion, but only according to the Word of God, and a charitable con- struction of men’smen's outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in ~ the first language as he does the other two, but by a baser word : by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things ;things; men who lives only upon opinions, and not upon solid truths. This, be- loved, has been a common thing ever from the beginning ;beginning; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And @@ -829,20 +829,20 @@ and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. ~And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, “" The time sall come, when they who kill you sall think that they do God good service ;”service;" and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly this is a thing that should be taken heed unto, that we believe not false persuasions ;persuasions; especially when they would persuade us to error and to idolatry.

“Is"Is not of him that calleth you.”you." Before, he said to them, “Who"Who did hinder you?”you?" and now he says, «“«" This persua- sion is not of him that calleth you.”you."

We may see here that where any gives obediciic« t the truth, that obedience it is only from God; but where ohe- @@ -863,8 +863,8 @@ G AT 74851 0- 47 dience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a suf- ficient for all the rest of their defections. They obeyed not the truth ;truth; and this was because that whilk they did was not of God’sGod's direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, @@ -872,34 +872,34 @@ yet this 1s sufficient to confute the errour thereof, that it 1s not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says—¢says---¢ Ye caused your children to pass through the fire to Moloch,”Moloch," and joins not, ‘ Whilk I forbad you to do,”do," but ‘“whilk‘"whilk I commanded you not.”not." So that whatever we do in God’sGod's worship, it 1s either written in God’sGod's word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a pre- sumption, if it be not written in God’sGod's Word.*

He uses a word here of the present time, ‘“Is‘"Is not of him that calleth you.”you." But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them ;them; and if they will look to those who are now persuad- ing them, they will find the difference to be great between them. As if he said, he that anes called you, in his great patience and mercy, and spared you then, he is renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord’sLord's calling of us, and continuing the means of our salvation with

* Similar to this is the language of the Shorter Catechism, in the com- pilation of which Henderson had a chief hand. ¢The second command- ment forbiddeth the worshipping of God by images, or any other way not appointed in his word.”word." 'This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God’sGod's worship, what pleased themselves, without regard to any positive authority from the Word of God.

@@ -914,7 +914,7 @@ positive authority from the Word of God. 48 EXERCISE.

us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord’sLord's patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the @@ -924,20 +924,20 @@ continued, then he will strike in anger.

III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. ¢ A little leaven leavens the whole lump.”lump." This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now ;now; for it is ane ordinar thing among all writers. Only this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of errour and heresy; and our Saviour says to his disciples, Matth. xvi.,* “Beware"Beware of the leaven of the Pharisees.”Pharisees." Luke xii., he says, ¢ Beware of the leaven of hypocrisy.”hypocrisy." There is also the leaven of the Sadducees ;Sadducees; § and the apostle, writing to the Corinthians,§ speaks of the leaven of malice and envy. And there is also a leaven of policy, and that 1s in holding out the true reli- gion fra being embraced, for some politic ends : as the Jews, @@ -948,9 +948,9 @@ will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruc- tion upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God’sGod's children that is among them ;them; for als far as the world are soured by this ill leaven, als far are God’sGod's children made savoury by the sweet leaven of Jesus Christ in the gospel.

* ‘Verse 6. + Verse 1. 3 Mat."xvi. 6. § T'Cor s @@ -973,12 +973,12 @@ excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. 'They say in a manner, What needs all this din in so little a matter ! this is not fundamental, and so what is the matter of the practice thereof? It’sIt's true, indeed, there are some things in religion not fundamental, but oft- times this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A little leaven leavens the whole lump.”lump." They thought that to be but a small matter, whilk the apostle calls a great matter.

@@ -987,15 +987,15 @@ that is fundamental, but we must also take heed that we obey nothing, whilk is not warranted by God himself in the matters of his worship : and so we should labour for know- ledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy ;obstinacy; for if we knew God’sGod's will perfectly in these, we would not do the least jot by (besides) that. And indeed, if the ser- vants of God who lived of old were living now, they would be thought very precise. 'When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, That he would not leave one hoof behind him; he would leave nothing there that might make the people’speople's hearts turn back to Egyptagain. And Mordecai, when the sentence of death was given out against himselt and all the Jews, he would not do so much as to bow his knee to @@ -1006,7 +1006,7 @@ from Darius for so long, yet because he was used to pray with his windows open, he would not do so mickle as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ane hour ;hour; and he commands us not only to abstain

D

@@ -1024,35 +1024,35 @@ D from ill, but he commands us to abstain from all appear- ance of evil.

“" A little leaven leavens the whole lump.”lump." This comes to pass three ways. :

1. Because of the connexion that is between errour ;errour; for anes receive and embrace that whilk is thought but a little errour, it will soon make way for moe. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, ~all the rest will soon fall sundry ;sundry; or like pearls put upon a thread, louse but the knot of the thread and let the end go louse, and incontinent they will all fall aff. So, indeed, it is with errours. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood, it holds the way open for all the rest, and they come in. As is evident in the point of free- will ;will; anes admit free-will in the kirk, and then follows, that there is no election of the free grace of God ;God; that there is no certainty of our election; it admits universality of elec- tion, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (in like manner), in the point of justification by inherent righteousness ;righteousness; anes admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. “" A little leaven leavens the whole lump.”lump." Because when errour is anes begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For @@ -1061,9 +1061,9 @@ the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tane order with.

3. ‘“A‘"A little leaven leavens the whole lump.”lump." This comes by the infection of errour. When errour anes begins, it eats up as a cancer; it is like Saint Anthone’sAnthone's fire,

@@ -1076,19 +1076,19 @@ begins, it eats up as a cancer; it is like Saint Anthone’s fire,

GAL. V. 7, 8, 9. 51

it begins first in a little thing ;thing; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even - so is a little errour able to infect many ;many; and so this is true whilk the apostle says, ¢ A little leaven leavens the whole lump.”lump." That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anes glorious should become as Egypt; that the Israel of God should become like Sodom ;Sodom; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they anes depart from him ;him; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between @@ -1098,9 +1098,9 @@ indeed, and eschew that. Now we will not know leaven by a look : but taste it, and then ye will know it : and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God’sGod's house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone’sAnthone's fire aff us; and when any sour thing is entered, let us strive to cast.it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses @@ -1133,9 +1133,9 @@ application thereof is the hand whereby the fruit is plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, “Ye"Ye did run well; who did hinder you, &c.”&c." The Lord save us from a distraction of this sort, for Jesus Christ’sChrist's sake. To whom, &c,

@@ -1159,37 +1159,37 @@ cords of the Kirk Session of St Andrews, bearing the same date as the Sermon, and having reference to the same communion in connec- tion with which the Sermon was preached. This extract was kindly furnished by the Registrar-General in Edinburgh, under whose care the Records are, and is as follows:—*follows:---* Sonday, 21 Octob. 1638.

uhilk day the holie co’munionco'munion was celebrate wt great solemnitie in the old fashion sitting. My old lady Marquess of Hamiltoun, My Lord Lyndesay, and sundrie uthers baronis Ladyes and gentlemen being pnt. (presentzryrat. The bellis Rang at thrie horis to the mornyng Service. The Ministeris thereof wer Mr George Hamil- toun haid the prepara’unprepara'un sermon, Mr Andrew Auchinlek the mor- nyng and Mr Alex. Hendersone the foirnoone service, and Mr David Forret the sermone of thanksgeving. The Magistreatis and cheiff off the Session attending the service the brodis basonis and Elementis.”Elementis." In this extract are a number of things worthy of notice. Allusion is made to certain strangers being present—amongpresent---among others, the Dowager Marchioness of Hamilton and Lord Lindsay. The former was the mother of the Marquis of Hamilton, who figured this year so largely as King’sKing's Commissioner. She was Anne, daughter of the seventh Earl of Glencairn, and manifested on this occasion the zeal for the Reformation cause which distinguished the ancestry from which she

* An explanation of the « M ”" in the initials will be found in a foot-note by the present Dr M‘Crie to his Introduction to the Life of Alexander Henderson by his father, the late Dr M¢Crie. *“This*"This mode of designating the hero of the covenant,”covenant," says the note in question, alluding to the designation in the text ¢ Mr Alexander Henderson,’ “whichHenderson,' "which is kept up throughout the following memoir, now sounds as oddly as Mr John Milton, or M- William Shakespeare. In Henderson’sHenderson's time, however, it was considered no mean distinction for any one to be entitled to ¢ write Master to his name,”name," and the practice of applying the academical title to great men continued till the commencement of the present century. Henderson spelt his own name differently at different times, I have in my possession,”possession," adds Dr M‘Crie, ¢‘an attestation sent by him to the Town Council of Edinburgh, ¢subscryved in name of our Session at Leuchars, August 20, 1626, M. Alexr, Henrysone.’Henrysone.' ha

@@ -1209,52 +1209,52 @@ sent at the celebration of this memorable communion. The other person mentioned is Lord Lindsay. He was one of the leaders of the covenanters, and sat as elder for Cupar at the Assemblies 1638 and 1639. To the presence of strangers Henderson makes special allusion. ¢ It is true,””true,"" he says in the ¢ Preface”Preface" which follows, ¢ there are moe here than your owne paroch.”paroch." The Minute informs us who some of these strangers were, and it is interesting to know the names of some who listened to the preacher on this occasion. It is more than probable that these strangers, some of them at least, besides being attracted to St Andrews by this communion, came thither in pursuance of another object at the same time. The cove- nant, known by the name of the ¢ King’s Covenant,””King's Covenant,"" which was simply a reproduction of the covenant of 1580 and 1581, was, by royal proclamation dated gth Sept. 1638, commanded to be subscribed and sworn by all his Majesty’sMajesty's subjects. The manifest design of this proclamation and covenant was to divide the covenanters, and it had been so far successful as to deceive even the Lord Advocate himself, Sir Thomas Hope, the legal adviser, and warm and sincere friend of the covenanters. This aim and drift of the king’sking's policy was dis- tinctly seen by others more awake, and by Henderson in particular ;particular; and a protestation drawn up by Henderson, which is one of his ablest papers,™ was read at the same time as the royal proclamation, at the Market-cross of Edinburgh, and with the design of meeting and nullifying the proclamation. The clear and powerful reasoning of this paper had the effect of completely frustrating the measures of the court, much to the chagrin and mortification of the king, who called it a “" damnable protestation.””protestation."" The proclamation having been read in Edinburgh, the commissioners who were charged with urging the ¢ King’s Covenant”King's Covenant" went into all parts of the kingdom, seeking to gain the adhesion of the people to it. ¢ 'T’he covenanters,”'T'he covenanters," Stevenson says,T ‘“being‘"being aware of this divisive measure, sent out their deputies with a protestation, and with these they did also send an advertisement or advice to their confidents in all the parts of the country, desiring that with all possible diligence they should warn every presbytery and congregation within their bounds to abstain {rom subscribing the new confession, (i.., the king’sking's covenant,) which they call 4 politic plot to divide them, and drown their covenant in oblivion; and that, wherever the proclamation for subscribing the king’sking's covenant should be published, they, accompanied with as many of their brethren-covenan- ters as could possibly be convened, should at the same time read the protestation against it.””it."" Now, there can be little doubt that St An- drews would be one of the very first places, after Edinburgh, in which the proclamation would be read ;read; and it is every way probable that Lord Lindsay and the other strangers of whom Henderson speaks,

* This Protestation will be found in full in Stevenson’sStevenson's Hist. of the Church of

Scotland, p. 256-264.

1 Stevenson’sStevenson's History of the Church of Scotland, p. 265.

@@ -1273,18 +1273,18 @@ deen by the Master of Forbes and Lord Fraser, when the proclama- tion was read there by the Marquis of Huntly. This is rendered all the more probable by the fact that Henderson towards the close of the following sermon enters at length on a vindication of the course pur- sued by himself and others in rejecting the king’sking's covenant, and re- solving to abide by their own. The reader will be struck with the clear and concise statement given by Henderson of the facts and merits of the case, and in particular with the one sentence in which what may be regarded as the very pith and essence of the protestation is embodied. ¢ Yet can we not,””not,"" says the protestation, ¢ after so necessary and so solemn a specification, return to the generall.” «“Itgenerall." «"It is a pitiful thing,”thing," says Henderson in the following sermon, ¢ that when we have given our oath and set our subscription to par- ticulars, that we sall take ourselves to generalls again. This were a ruing that we had condemned the Service-book and the Book of Canons as smelling of Popery.”Popery."

The Minute also informs us who the preachers were on this occa- sion, besides Henderson. On the preparation-day (Saturday) the @@ -1295,21 +1295,21 @@ rence to the Service-book. On Sabbath morning Mr Andrew Auchinleck preached. He was minister of Largo, in Fife, a popular preacher, and a great favourite with the people of St Andrews. He was afterwards called to St Andrews, and his call was the occasion of great dispeace ;dispeace; so much so, that Samuel Rutherford, who was in- volved, was almost compelled to leave St Andrews in consequence. This Auchinleck eventually conformed to Episcopacy. The third was Mr David Forret, who preached the thanksgiving sermon in the evening. He was formerly one of the masters of the Old College, St Andrews, and afterwards minister at Kilconquhar, Fife. He was commissioner from St Andrew’sAndrew's College to the Assembly 1638. In the preface and sermon which follow, allusion is made to all three services conducted by these ministers ;—¢ministers;---¢ whereof ye were hearing yesterday ;" “asyesterday;" "as ye heard the day already ;”already;" «I will not go now to anticipate the doctrine of thanksgiving which is to be declared to you afternoon.”afternoon."

It only remains to notice, in the close of this already too long note, the word « Sonday,”Sonday," which occurs in the extract-minute of Session. The use of this word, and not Sabbath, shows that whoever wrote the minute must not quite have abandoned his Prelatical habits, the name Sunday being one in common use among the upholders of @@ -1330,7 +1330,7 @@ PREFACE.

THERE be many gracious and comfortable promises, whilk the Lord our God has made in his word unto his own people ;people; but yet, nevertheless, we would think upon them ad- visedly, and look to them circumspectly; for he is nothing else but a vain and a presumptuous man, who applies any word whilk God has spoken to himself, whilk does not belong to @@ -1344,12 +1344,12 @@ are meek and humble. And therefore, as ye would wish to find that sweet and evangelical comfort whilk God pre- sents to us in his word, see that ye fail not in this, to look in upon your own souls, and see if there be humility there, —if---if ye have confessed your sins to God, and so be recon- ciled to him: for without we have humility, there is no confession of sin; and without we confess our sins, there is no reconcilement nor pacification to be had for them. And without we have this main work of humility, all our holiness that we can have otherwise, it is but hypocrisy ;hypocrisy; for that great and main work of the salvation of our souls, it begins at this main work of humiliation: and so without we have humiliation in some measure, the work of our salvation is

a/vault/0004 Exercise, Galatians 5:7-9.md b/src/0004.poly.pm similarity index 99% copy from vault/0004 Exercise, Galatians 5:7-9.md copy to src/0004.poly.pm index 89fac2f..4cf8b1c 100644 --- a/vault/0004 Exercise, Galatians 5:7-9.md +++ b/src/0004.poly.pm @@ -1,15 +1,6 @@ - [ ] Completed?#lang pollen

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AT SAINT ANDREWS.—EXERCISE *

Salvi vers 7,8, ‘ot

[This◊commentary{This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638 ; at any rate, it was between the date of @@ -27,7 +18,7 @@ ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie’s words are—*¢ That towne hes now no ordinare ministers, but are sup- plied by the Presbytery.”’t This explains why Henderson should have been there so frequently about this time. ]time.}

This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of @@ -1374,6 +1365,3 @@ acknowledge ye ought to be humbled before God. Never- theless, ane thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ane action, as this is that now we are about, unless I sall forewarn you of

a/vault/0004 Exercise, Galatians 5:7-9.md b/vault/0004 Exercise, Galatians 5:7-9.md new file mode 100644 index 0000000..89fac2f --- /dev/null +++ b/vault/0004 Exercise, Galatians 5:7-9.md @@ -0,0 +1,1379 @@ - [ ] Completed?

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AT SAINT ANDREWS.—EXERCISE *

Salvi vers 7,8, ‘ot

[This discourse has no date prefixed to it, neither is there anything in the discourse itself, from which the exact or even the proximate date of its delivery can be discovered. The probability is that it was delivered during the summer of 1638 ; at any rate, it was between the date of the last discourse, end of March or beginning of April,—and that of the next, 21st October. One sentence in the next discourse may be taken to refer to the time when this was preached :—¢ And then, does not this day, and the last day that 1 was in this place, and many days since, testify that ye are returning to walk after the Lord?” 'If S0, then a good while—* many days,” intervened between this discourse and the next, which, as has just been said, bears date 2 1st Oct. 3 SO that we are safe in saying it was probably during the summer it was delivered. Like the last, it was preached at St Andrews. At that time, according to Baillie, that city was abandoned by its ordinary ministers, who were violent supporters of Prelacy, and who, since the swearing of the covenant, had entirely deserted their charges. Baillie’s words are—*¢ That towne hes now no ordinare ministers, but are sup- plied by the Presbytery.”’t This explains why Henderson should have been there so frequently about this time. ]

This apostle, beloved, in the former cap., was shewin the grounds of Christian liberty, whereby the children of God are free from the yoke of sin, and also from the yoke of the law. And, then, in the beginning of this cap., he was earnest with thir people that they would stand to that liberty whereunto they were called, and wherewith Christ had made

*The Exercise was a kind of critical discourse, on a passage of Scrip- ture, generally delivered before the Presbytery, on a week-day.

t ¢« Ye did run well ; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump.”

1 Letter to Spang, 1st Nov. 1638.

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32 EXERCISE.

them free, and exhorted them that they would not be en- tangled in the yoke of bondage again. And then, ye know, after that, he sets down that this exhortation of his, it is both necessar for them, and it is also pertinent. First, it was a necessar exhortation, because the danger was great, if so be that they should rander themselves slaves again to the law, and to be circumcised ; for then Christ should profit them nothing, but by so doing they made themselves debtors to the whole law. Secondly, he shews them also that this was a pertinent exhortation for them, because thir people was near the danger. 1. The danger was great, and so the ex- hortation was necessar. Therefore, they should stand to their liberty, and not be entangled in the yoke of bondage again ; because if they were entangled in it again, Christ should profit them nothing ; they should be in danger of the curse of the law, and also be in danger of the loss of the favour of God ; and then they were fallen from grace. And, therefore, the apostle himself, he resolves not to wait for the righteousness whilk is by circumcision, but for the right- eousness whilk is by faith, providing that it be a true and lively faith, not wrought by fantasy but by the Spirit of God. ¢Because,” says he, ¢“in Christ neither circumcision nor uncircumcision profiteth anything, butfaith whilk worketh by love.” 2. Now, having shewn how necessar this doc- trine is, next he shews how pertinent it is also, and so how necessar it is for them. For this people they were in this case; they had anes begun well in the way of Christianity ; they had continued for a long time in it; but false teachers had come in among them, and stopped them from running into that course. And not only had they stopped them, but they had also driven them back. So that if they will con- sider what they are doing now, they will find that they are not obeying the truth whilk they had received of the apostle, nor believing it as they once did.

Now, whereas they might object, and say, we did nothing but what we were persuaded to do, he tells them, “This persuasion cometh not of him that calleth you ; " that is, it came not of God, for he gave them another persuasion than this. And if they say, What? this is but in a point of cere.

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CALYNZL-8, g 23

~mony, and so this is but a needless noise to make so mickle din for nothing ; he tells them that although the thing itself seem to be but little to them, yet the danger thereof may be a very great danger. For it may be the ruin of their whole religion, and the ruin of themselves also. ¢ A little leaven leaveneth the whole lump.”

For the more clear taking up of the words, ye sall mark thir things in them. 1. There is a representation of their present and of their preceding estate, *“ye did run well ; who did hinder you that ye should not obey the truth?” 2. There is ane answer to two exceptions whilk they might have made. First Obj—We did nothing but what we were persuaded to do. A.—‘This persuasion is not of him that calleth you.” Second Obj.—What, it is but a small matter ; and so what needs there to be such din about it? A.—Take heed to yourselves in this also. ¢ A little leaven leavens the whole lump.”

Or, if ye will mark the words more nearly, ye will find that when he has by a comparison set before them ' their former and their present estate, he uses three reasons or arguments to bring them back to that estate again whence they were fallen. The first is from -the present course of their defection, wherein they were going, ¢ Ye did run well ; who did hinder you that ye should not obey the truth?” The second is from the author of this defection, wherein they were going, ¢ This persuasion is not of him that calleth you.” That is, it is not from God; and if it be not from God, then consider from whom it is. The third reason is from the danger wherein it brought them, ¢ A little leaven leavens the whole lump.”

And so he would reduce them to a better estate by bringing them to consider what they were anes; what they are presently ; what they were who persuaded them to it ; and what are the dangerous consequences of the estate they are in.

Let us observe here, that it is commendable in the apostle Paul that their estate goes so near his heart as ye see it does. He observes well and narrowly how they profit in grace by the preaching of the gospel, what errors enters in

C

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34 EXERCISE.

among them, and how great beginnings of ill is begun among them. For there was a necessity laid upon him that he who had the charge of souls, he behoved to do this. He says, « Woe is me if I preach not the gospel.” He was separated by Christ for this end, and he separates himself also for it ; and thought it enough for him to be about it, and troubled not himself with any civil or worldly business. And, - deed, this is the duty of those who are ministers and are or- dained to preach the gospel, not to attend any civil charge in the world, although they might have never so great gain or never so great glory thereby ; because they are separated for another charge than anything of the civil estate.* And, indeed, beside their calling of God to this estate, and beside the commandment of Jesus Christ, and the practice of the apostles, very sense and reason might teach us this mickle, that no man should trouble himself both with civil and spiritual affairs ; for I am sure there is no back so strong but the charge of souls may stake (suffice) him very well to put upon it. And I am sure that the spiritual charge is so large, that even without the civil charge also no arm is able to fathom it ; so that we may say of it with the apostle, Who is sufficient for these-things?

The apostle, in describing the estate of thir people, he might have expressed it in other terms than are here, but he uses the comparison from a race: and it appears that he has taken the comparison from the games of Olympus, whilk were mickle talked of in those times, and from whilk both divine and human writers used to borrow similitudes and comparisons, to express both the laborious and the re- nowned way of virtue. And ye will find that the apostle, in all his Epistles, he delights mickle in this same allegory or borrowed form of speech, of running a race; to make all Christians who had anes begun in the way of religion run still on in this race. |

Now, for this Christian race of ours, the breaking aff of the race is at the beginning of our calling ; the feet where-

* This is directed evidently, for one thing, against what were called « the civil places and power of kirkmen,”” which had been found a great source of mischief to the church.

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GAL. V. 7, 8, 0. 35 "Ny upon we are to run is faith, working by love ; the course whereinto we must run is, forgetting those things that are behind, and bending fast towards the mark of the high prize of our calling in God—so we must not look what we have done, but look what we have to do; the mark or score we are to run to, is the end of our life—so we must never cease in running of this race, so long as we are here; and the prize wherefor we run in this race, it is said to be above with Christ, at the right hand of the Father. And that is a greater prize than we can comprehend, even a great and exceeding great weight of glory for the souls of them who runs well. And when Christ sall come and descend into the clouds, and the voice of the archangel sall be heard, then they who runs well sall be called to come to the heavenly Jerusalem whilk is above, there to reign with Christ. Yea, Christ he is with them at the very beginning of the race, for he is the author of their faith; and he is with them all the way when they are running; and he is with them at the end of the way, to possess them in the inheritance. And, whilk should not be omitted here, there are many adversaries in the way, to hinder us from running out that course, that we go not forward in it; some with their horrors and terrors threatening us, and casting in ~stumbling-blocks in our way, whereupon we may fall; and some again casting in their golden apples, to entangle us, and to make us forget what we are doing. And there is none of them all that the apostle takes more notice of than of these, Col. ii. 18, ¢ Let no man beguile you of your re- ward in a voluntary humility and worshipping of angels, mtruding into those things which he hath not seen, vainly puft up in a fleshly manner.” That is, when men take upon them to be Lord and Jesus, in bringing things into the kirk whilk he hath not allowed, as thir sort of false teachers did. They said, no doubt, they could not be saved except they embraced such ceremonies as these. But cap. 3, he says, “ Let the peace of God rule into your hearts;” that is, anes strive to get ane assurance of the thing ye do, that it i1s right, and then go forward in the way, having this peace ¢ In your hearts.

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36 EXERCISE,

And when the apostle says this to them, ¢ Ye did run “well,” indeed he gives them a very great commendation, for in running well there are these things required. First, if we run well, we must still set our eye on the right mark or prize, even that whilk the Lord has promised to us; for in hope of that happiness whilk is to be gotten at the end of the course we must go en. For if so be that we be still seeking the world, profess what we will, we run not well. And therefore in running this race we must not set our hearts on the world, nor must we let the dust of it dim our sights, that we see not what is before us; but let us strive every day while we are running to get a new sight of the prize; and if we can get no more, yet to seek that whilk Moses gat, even to ascend to the top of a mountain, that we may see the promised land afar aff. 'The Papists, they calumniate us very far when they say we have no respect to the recompense of reward, nor looks not to that ; for indeed we look unto it, and have a respect unto it: and it were a very great fault in us if we did it not. Only there be two things we deny, whilk they would be at. 1. That it is not the principal and chief thing that we should look unto, to make us run well in this way: but the chief thing that we should look unto is the glory and honour of God, and the advancement of the kingdom of Christ. A loyal servant, when he is running a match, looks most to his master’s honour and credit; and then he is sure of the reward and prize, if he win it, because he has a good master. 2. We look on the reward not as merited by our deservings, or that it can be merited, but only as freely promised of free grace. We know, if we run well, there is a reward promised to us, but not merited by us.

Secondly, for running well we must run in the right way. . The way wherein we should run is plainly set down in the word of God; Christ he is called the way, the truth, and ‘the life. There is a way whilk leads to the kingdom of God; Christ is that way ; and he is the truth that teaches us truly how we should walk into that way. And beside that, if we be dead of ourselves, that we cannot walk into that way, then Christ is life, and there is a life-giving power

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GAL. Va7 85 0 37

in him to communicate life to us, whereby to walk into it: and if we be weak, he furnishes us with strength. Our use of this is, whoever they be who draws us anyways from Christ, they draw us out of the right way, and lead us so much wrong.

Thirdly, for our running well: when we have set our eye upon the mark, and are running in the right way, then there are helps requisite for us in this way. It is a rough, troublesome, longsome, wearisome way; wherefore we must be provided for it before we enter in the way. And there is one help that is very necessar for to help us in this way, set down among those pieces of the spiritual armour. Eph. vi.—to have our feet shod with the preparation of the gospel of peace: therefore we must not go barefooted to this race, because it is a rough and thorny way wherein we are to run. And that we may get shoes on our feet, we must have the knowledge of the gospel; and we must labour also to find this peace of God in the gospel ; that so all those stumbling-blocks whilk can be cast into our way may not move us to go back, but all of them may work for our best. Cant. vii.,* Christ says of the kirk, ¢ How beau- tiful are thy feet with shoes!” and Ezek. xvi.,+ the kirk when she is in exile is said to be barefooted, but being set at liberty, she gets shoes on her feet ; and being shod with thir shoes, they are like Israelites’ apparel in the wilderness, they wax not old.

Fourthly, if we will run well into this way, we must lay aside every weight that presses down; every profit and pleasure that may hinder us from running fast must be laid aside. Even that natural and sinning sin of original corrup- tion whilk is in us, als far as may be, it must be laid aside, because it is a weight that presses down ; and we must gird up the loins of our minds from all such things as may hinder us : otherwise we cannot run well.,

Fifthly, when we have anes begun m; this way we must not go' back, nor may we remember what is behind, nor what we have done, but always remember what is before us,

* Verse 1. t Verse 10.

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and so what we have to do; have our eye ay toward the mark. And if we will run so, we sall not be disappointed.

And lastly, there is another thing required of them who run in this race. Heb. xii., { “ We must run with patience the race that is set before us.”

And indeed, all these things are necessary for them who will run this race aright. And so in saying, “ Ye did run well,” he says this far to them in effect, they did set their eye upon the right mark ; that they did run in the right way to that mark, and so had a great mind to come to it ; that they had used helps to help them forward into the way ; that they had laid aside every weight that might hinder them to run; that they had resolved not to go back; and that they did run with patience. And so in saying, “Ye did run well,” he gives them a very large commenda- tion ; and certainly they are worth it all who runs well, and runs to the end of this race, and then gets the prize that is promised ; as the apostle says, ¢ I have fought a good fight, I have finished my course with joy : henceforth is laid up for me a crown of glory.”

But he adds to this, “ Who did hinder you that ye should not obey the truth?” He had anes planted and confirmed the gospel among them, but there were others who had come in and hindered it. By saying who did hinder you, he brings them to consider two things—1. That they were hindered from going on into that way wherein he had taught them to walk. 2. That there were some who hin- dered them.

First. They were hindered from going on into the way. Ay indeed, they were more than hindered ; for not only were there some who did stop the way, that they should not go on into it, but did also drive them back again. So that not only are they not running well, but they are driven back again by many steps and degrees : so that here is a great change. Anes they did run well, and so they were m a good course, and going forward into it ; but now they are driven back, and so they are in a course of defection. Be- loved, there are two changes befals people when they are

* Verse 1.

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running fast. 1. When some are running on to all excess of riot and headlongs to their own destruction, then God comes and stops them in that way, and brings them back ; yea, he drives them out of that way, whilk was the broad way leading them to destruction, and enters them into the strait and narrow way that leads to life everlasting. This indeed is a happy change, and it is the beginning of a glo- rious change from misery to everlasting happiness. 2. Again, there is another change, whilk is both a shameful, a sinful, and a miserable change ; and that is, when a person or a people are running on well-faurdly (becomingly) in the way to heaven, and then there are some who rises up and hin- ders them from running on into that way, yea forces them to come back from that degree whereto they have been advanced. And wherever [this change is], it is joined also with many other great ills. 1. It is joined with scandal. Ye did anes run well, and when ye turn back again, ye meet with others who were following you in the way, and readily (naturally) when they see you coming back they are driven back with you. 2. Itis joined also with shame. 1If this be a great infamy for a man to begin to build a tower, and not to build it out, and to intend a war and go on a piece, and then turn back without doing anything, this must be a greater, to be like a reed shaken with every wind ; to be like Demas, anes to profess Christ, and then to fall from him again and to follow this present world ; or to be like Isidorus,* to have one religion in one king’s time, and an- other in another king’s time. 3. It is joined with difficuity of reclaiming. For when the evil spirit has been anes putten out, and gets leave to re-enter, he comes with seven spirits worse than himself; so that the last estate of that man is worse than the first ; and so he runs seven times . faster back than ever he did. 4. Not only had it been better for him never to have known the way of life, than to have returned with the sow to the puddle, and the dog

* The author in all likelihood refers to Isidorus of Russia, Archbishop of Kiow, who betrayed the cause of the Greek Church, soon after the Council of Florence in 1438, and having been created a cardinal) died at Rome in 1463. See Mosheim, Reid’s edition, p. 538, n.

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40 EXERCISE.

to the vomit, but there is also a certain ruin appointed for such a man, whilk he cannot escape.

This indeed is a very ill change, and there are many ills joined with it ; and yet those who were called God’s people were very subject to this. It is not thought so great a matter albeit the things of the world should slip from men, or that their bodily health should be impaired ; but this is a greater wonder, when people are anes entered into a good way, that they should desire to go back. It is strange what the martyr Stephen says of the people of Israel, when they were now come out of Egypt, even while they were in the wilderness, ¢ In their hearts they returned to Egypt -again.”* This is not that their bodies desired to go to i, for they thought themselves well freed of that slavery ; and that day that they keeped the feast of the golden calf, they rejoiced that they were come out of Egypt, but in their hearts they returned to Egypt. That 1s, they were ac- quainted with the idolatry that was there, and when Moses was absent from them, in their hearts thought upon it and loved it, and finding occasion theu, they practised that idolatry. And then (Numb. xiv.}) they come to that, they would have been at the choosing of a captain to go before them to Egypt: and indeed this was very great ingratitude for them to return in their hearts so soon to Egypt. And the Lord he had spied out a land for them, as it is, Ezek. xx.,T even the glory of all the lands in the earth a land that flowed with milk and honey ; and yet, Numb. xvi,§ they put that commendation upon Egypt, that it flowed with milk and honey. And, Joshua xxiv.,|| the people at that time promised readily to serve the Lord aud to serve him only ; but albeit they did run well then, yet afterwards they were stopped into the way and fordrivend] (driven aside) ; for Elias says to them, 1 Kings xviii.,** ¢ Why halt ye thus

* Acts vil. 39,

+ Verse 4. . Verse 6. § Verse 13. || Verse 16-25.

S Fordriven. A word which seems not to have been in common use. T he reporter at least was unacquainted with it, as he has written down ¢ farre driven,” which has no proper sense in the connection in which it

stands. ** Verse 21.

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between two? If the Lord be God, then serve him, and if Baal be God, then serve him.” It is strange they an- swered readily, when Joshua asked at them to serve God, and to serve him only ; but now they are in a doubt who is the Lord, and so answers him not a word. And this was not only to be seen of old among the people of Israel, under the law, but even also among us, in the days of the gospel: for there are evermore some whose hearts are going back to Egypt, and when their hearts have been there a while, then by their mouths and their pens they testify to the world thebad inclination they have to Egypt and to idolatry.*

Secondly, he would have them to observe here, who were those who hindered them. Satan, no doubt, he had a hand into this hinderance, and I think the apostle will not altogether excuse themselves to be clean of it; but he lays the wyte (blame) principally upon false teachers, who did hinder them into their way, when they were begun to run well. Certainly there is no work so dones (exceeding) wicked, that has never so sore and so peremptory a curse pronounced by God against it, but there will evermore some wicked spirit be found to attempt and to assay it. It is strange Joshua pronounced a curse against him who should rise up to build Jericho, Joshua vi. 26, very peremptorily, “Cursed be he that riseth up to build this city Jericho ; he sall lay the foundation thereof in his first-born, and in his youngest son sall he set up the gates of it.” And yet, for all that, in the days of Ahab there was found a son of Belial, ane Hiel, who attempted to build it: and als parti- cularly as the threatening was pronounced, als particularly was it performed; for he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub.f

Next, he would have them to consider that there was a

* In allusion, no doubt, to those who, having made defection from the Reformation cause, and gone back so far toward Popery, employed both their tongues and their pens in favour of error, and in opposition to the truth.

+ 1 Kings xvi. 34. The reader will here be reminded of Henderson’s famous saying, with which he concluded the Glasgow Assembly of this

same year—* We have now cast down the walls of Jericho : let him that rebuildeth them beware of the curse of Hiel the Bethelite.” Allusion to

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42 EXERCISE.

great odds betwixt him and others who had entered them in the right way, and these who had drawn them aff that way again ; betwixt them who had brought them to a right course and these who hindered them, when they were right. And so, indeed, there is a great difference between them; and if ye will compare them together in this same epistle, ye will find a threefold difference. 1. The apostle he had his calling of God to this office ; but for thir false teachers, it is said of them that they came in privately unto it, and thrust themselves into the ministry ; and so had not their calling of God. 2. The apostle, being called of God, used no unlawful means to persuade people to obey the truth, but only the preaching of the gospel and the de- monstration of the Spirit of God.* But for those who were false teachers, they bewitched the people to believe lies, and as people use to say, they did cast glaumerie upon their eyes,} and so beguiled them thus under a fair colour, to make them believe their lies. And when this could not do their turn, to make people follow them, they compelled them, as it is cap. v., so that they used both craft and cruelty to garre people follow their ill ways. 3. The apostle he was ready to suffer for the truth whilk he taught; but thir false teachers, they would not suffer, they were not for suffering; and therefore they compelled all they could to follow them. And so, if we will look to their entry to their office, to their discharging thereof when they are entered, and to their sealing of that whilk they preach, we will see the diflerence to be clear.

Now, for their running well, whilk they were wont to do, but now they do it not, the apostle, to bring them to the same subject will occur again: indeed there is a whole sermon on the Fall of Jericho ; all which goes to show how much the preacher’s mind was running on this subject during this year.

* If Henderson and his brethren had used anything approaching to un- lawful means ¢in pressing or threatening of the meanest,” when they offered the Covenant to the people of St Andrews in the beginning of this year, he would hardly have ventured on such a challenge now—still less to insti- tute a comparison of his conduact in this respect with that of their false teachers.

t Glaumerie. In MS. by mistake Grammarie. A charm cast on the eye altering the form and appearance of outward objects.

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repentance for this, he uses three arguments here. The first is tane from the nature of their present course, com- pared with their obedience of the truth. Now, obedience to the truth is to run well ; and here he says not only they did not run well, but they did not obey the truth. There are human and also divine truths. The gospel it is called the word of truth, as the apostle, writing to the Colossians,* very deservedly calls it. 1. Because it is the best, the most eminent, and the most excellent of all truths ; for albeit we have the knowledge of all other truths, if we have not the knowledge of this truth, we may live in sin all our days and perish in the end: and albeit we have not great and accurate ingynes (understandings) for taking up of other truths, yet if we have the knowledge of this truth alone, it is able to bring us to salvation. 2. It is called the word of truth, because Jesus Christ is the special subject that is contained in it, who is called the truth ; and therefore if we learn not to know Christ in the gospel, we learn not the gospel. 3. It is called the word of truth, because there are so many means used to persuade us that it is true ; and it has also the testimony of the great Ambassador of the ‘covenant to seal it, the testimony of the apostles, and of many faithful martyrs who has suffered for it. And in- deed, we have need of all these to assure us of this truth, “because there is a sibness (blood relation) in us to all other truths, but we are framet§ to believe this truth: and so, many times we make God a liar. It’s true we give him not a lie directly, but in this we give him a lie, when we consider not what he speaks to us out of his word of truth, and obeys it not. More particularly, the apostle aims at one truth here, whilk is Justification by faith, and not by the works of the law ; for this is the law of the gospel.] And therefore, of necessity, these who maintains justification by works, and that there is inherent righteousness in man, that

S el t Framet. i.e., There is no kinship between usand the truths of reve- " lation ; and therefore we are averse from them, while we take kindly to all others.

t The author doubtless has his eye on the Arminian opinions then openly taught and defended by the Episcopalian doctors.

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4.4 EXERCISE.

must be a lie : and the apostle, in all his epistles, he proves this, that we are justified by faith only, and not by the works of the law : but thir false teachers made them to be- lieve, that they could not be justified without the works of the law. But this will never make us to run well, albeit we have the gospel, if we be not surely grounded in this principal point thereof. The philosopher speaks of this, and he takes his ground only from natural reason ; but the Scripture says, Obedience is better than sacrifice ; for when a man offers sacrifice, he only gives the thing whilk he has, but when a man gives obedience to any point of God’s truth, he offers himself for the truth, and gives that whilk he has not of himself. ~And so it is more sure to be justified by faith, than by the works of the law.

This obedience to the truth, it leads us to three neces- sar duties. 1. To hear the truth, and so to get the know- ledge of it. 2. We must have a persuasion thereof, that it is true, and so faith to believe it. 3. When we know it and believe it, then we must go on in the practice of it. Thir three cannot be well separated; for any to know and to practise a thing, and not to be persuaded of it by faith, that is a sin: to believe a thing that we know not, nor prac- tises not, that is a brutish thing. And, therefore, this is a sure way for every Christian, first, to know a thing; secondly, to be persuaded of the truth of it; thirdly, to- practise it. It’s true, indeed, the judgment of weighty mat- ters belongs chiefly to these who are most inspired by the Spirit of God; but the judgment of discerning things be- longs to every particular Christian. This is not, neither, to make every man a judge of weighty and public matters ; but every man ought to be judge of things for himself, and ought to be persuaded of them before he practise them.*

We see here that we should obey this truth: there is ane absolute obedience required to this truth. There is no absolute obedience required to no other truth, but only to

* The question of private judgment in matters of faith and practice was then, as it is yet, a chief point in dispute between Presbyterians and Pre- lauists. It will be found entering materially into the debate of Henderson and the King, in 1646.

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this. ~ All other truths are inferiour to this, and they are limited to the truth of God’s word. And, therefore, when- ever the truth of God, to whom all sovereignty, majesty, and power belongs, and the commandment of men comes in com- petition together, we must then say, as the apostle said, we ought rather to obey God than man. And when this is done, it must not be called disobedience to superiours; but it is obedience to them, because it is obedience to God, who is above them.* And, if we be put to suffering for this, then we suffer for Christ and his truth : and, therefore, the apostle says to servants, if they suffer anything of their mas- ters innocently and patiently, they suffer it for Christ. So that, if men’s commandments be contrair to God, we must in that case submit ourselves patiently to God, and suffer or (ere) we obey them.

II. The second argument the apostle uses is from ane objection they might allege. ~The objection is this. We do nothing but what we are persuaded to do. But he answers —That persuasion is not a true persuasion. It seems, in- deed, that they had a persuasion for that whilk they did; but it was not well grounded, it was not from God. There is a threefold persuasion spoken of in Scripture. 1. There is a infallible and certain persuasion, and that is called a per- suasion of faith, whereof the apostle speaks, Rom. viii.,+ ¢« am persuaded that neither death, nor life, nor principalities, nor powers, sall be able to separate me from the love of God, whilk is in Christ Jesus.” And this persuasion has with it a full assurance of understanding, whereby we know things to be ; a full assurance of faith, to believe them ; and a full assurance, to wait for the things promised ; and a full assurance of certainty to get them. And the more that a man have of this persuasion, he is the more holy and the more humble in himself. 2. There is a persuasion of charity, as the apostle says, “ We are persuaded better

* The Covenanters were charged with rebellion, and it was urged as an objection against their movements, that they were « against authority.” We have here Henderson’s answer to that charge, expressed, according to Henderson’s wont, in words few, simple, and weighty.

i Vier. 38, 309:

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46 EXERCISE.

things of you.”™ Here there is no infallible persuasion, but only according to the Word of God, and a charitable con- struction of men’s outward actions. 3. There is a persuasion of fantasy, whilk is the persuasion spoken of here. And therefore, the apostle he expresses it not by such a word in ~ the first language as he does the other two, but by a baser word : by a word that signifies, men who are led by their own wilfulness, and with a fantasy of things ; men who lives only upon opinions, and not upon solid truths. This, be- loved, has been a common thing ever from the beginning ; men presuming that they have been persuaded of a thing, when their persuasion has not been from God: and the apostle, in this epistle, tells us that it is so with many. And the Papists they have this persuasion; they say they are persuaded they do right, and yet their persuasion is not of God but a fantasy, because it is not from the truth of God. And the people of Israel, when they worshipped the golden calfin the wilderness, they thought they worshipped Jehovah, and Aaron proclaimed it a day for Jehovah; and yet the martyr Stephen he calls it idolatry. ~And Micah, when he made his gods, and gat a Levite in his house to be his priest, he thought he could not go wrong then; and yet he was far wrong. And our Saviour says to his apostles, “ The time sall come, when they who kill you sall think that they do God good service ;” and yet, judge ye if the killing of the apostles was either good service or could be acceptable to God. And think ye not, but these who did burn the martyrs thought that they were persuaded that they did right? And yet it was but a fantasy, it was not from God. Certainly this is a thing that should be taken heed unto, that we believe not false persuasions ; especially when they would persuade us to error and to idolatry.

“Is not of him that calleth you.” Before, he said to them, “Who did hinder you?” and now he says, «“ This persua- sion is not of him that calleth you.”

We may see here that where any gives obediciic« t the truth, that obedience it is only from God; but where ohe-

* Hebtivisos

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dience is not given to the truth, that comes not of God, who calleth them to obey the truth. And he uses this as a suf- ficient for all the rest of their defections. They obeyed not the truth ; and this was because that whilk they did was not of God’s direction. For, if it can be said that there is no warrant from the truth of God for that whilk we do, it is enough to convict us that it is wrong. If any errour were never so gross, and had never so many arguments against it, yet this 1s sufficient to confute the errour thereof, that it 1s not commanded in the Word of God. As it is said to Nadab and Abihu, they offered up strange fire to the Lord whilk he commanded them not; and to the children of Israel the Lord says—¢ Ye caused your children to pass through the fire to Moloch,” and joins not, ‘ Whilk I forbad you to do,” but ‘“whilk I commanded you not.” So that whatever we do in God’s worship, it 1s either written in God’s word, or else we have no persuasion for it: or if we think we have a persuasion, yet it is nothing else but a pre- sumption, if it be not written in God’s Word.*

He uses a word here of the present time, ‘“Is not of him that calleth you.” But it may include both the bygane and also the present time: and so, for them to look to their first calling, and he who then called them and is also yet calling them ; and if they will look to those who are now persuad- ing them, they will find the difference to be great between them. As if he said, he that anes called you, in his great patience and mercy, and spared you then, he is renewing his call toward you again (as, indeed, he was at this same time calling them by this letter); and, therefore, it were best for you to return from your backsliding, and come home again to him, albeit ye have slidden back. Beloved, the Lord’s calling of us, and continuing the means of our salvation with

* Similar to this is the language of the Shorter Catechism, in the com- pilation of which Henderson had a chief hand. ¢The second command- ment forbiddeth the worshipping of God by images, or any other way not appointed in his word.” 'This was a main point of controversy between the Presbyterians and the Prelatic party, the latter of whom claimed a right to institute, in God’s worship, what pleased themselves, without regard to any positive authority from the Word of God.

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48 EXERCISE.

us, is not a good ground to say that there is no backsliding in such a part; but that is only a ground of the Lord’s patience, who continues these with us when we are sliding back from him. And, indeed, it is very ill constructed by them who makes that a ground that he will not correct the people with whom he continues these tokens of his presence, whilk are only the tokens of his patience: and if that be continued, then he will strike in anger.

III. Now, only a word of the third branch of the text, whilk is taken from the danger that might ensue upon these things. ¢ A little leaven leavens the whole lump.” This is a proverbial speech of leaven. The nature of leaven is well enough known: Pliny has made a large description of this leaven, but we will not stay upon this now ; for it is ane ordinar thing among all writers. Only this, ye will find it often mentioned in Scripture; and I would have you to take heed to this, how many sorts of evil leaven there are, and how far the world are given to be soured with them.

There is the leaven of errour and heresy; and our Saviour says to his disciples, Matth. xvi.,* “Beware of the leaven of the Pharisees.” Luke xii., he says, ¢ Beware of the leaven of hypocrisy.” There is also the leaven of the Sadducees ; § and the apostle, writing to the Corinthians,§ speaks of the leaven of malice and envy. And there is also a leaven of policy, and that 1s in holding out the true reli- gion fra being embraced, for some politic ends : as the Jews, they would not receive Christ, nor believe in him, for fear that then the Romans should come upon them, and take their kingdom from them.|| ~And, certainly, there is no man who will consider rightly but he may see all thir leavens to be in the world even now; and so may wonder how the Lord should be so patient, and not bring sudden and sore destruc- tion upon the world. And, indeed, it would not fail to come upon the world, were it not for the seasoning of God’s children that is among them ; for als far as the world are soured by this ill leaven, als far are God’s children made savoury by the sweet leaven of Jesus Christ in the gospel.

* ‘Verse 6. + Verse 1. 3 Mat."xvi. 6. § T'Cor s | John xi. 48.

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Now he speaks here of a little leaven in matters of religion. This is our great fault, we evermore either excuse things that we do, and thinks them nothing; or otherwise we extenuate them and thinks them less than they are. 'They say in a manner, What needs all this din in so little a matter ! this is not fundamental, and so what is the matter of the practice thereof? It’s true, indeed, there are some things in religion not fundamental, but oft- times this is ill applied also; for at the first we will think that to be but a little matter, whilk in end will turn to a pest and great infection: even as the apostle says here, ¢ A little leaven leavens the whole lump.” They thought that to be but a small matter, whilk the apostle calls a great matter.

We must not only take heed not to change anything that is fundamental, but we must also take heed that we obey nothing, whilk is not warranted by God himself in the matters of his worship : and so we should labour for know- ledge in them. For ignorance in these things brings not only condemnation upon us, but it brings also obstinacy ; for if we knew God’s will perfectly in these, we would not do the least jot by (besides) that. And indeed, if the ser- vants of God who lived of old were living now, they would be thought very precise. 'When Moses was permitted by Pharaoh to take the whole people with him, and all that they had, and only to leave the cattle behind them, his answer was, That he would not leave one hoof behind him; he would leave nothing there that might make the people’s hearts turn back to Egyptagain. And Mordecai, when the sentence of death was given out against himselt and all the Jews, he would not do so much as to bow his knee to Haman, albeit that might save all their lives : and yet that was not a fundamental thing. And Daniel, when the decree was given out that none should ask anything but only from Darius for so long, yet because he was used to pray with his windows open, he would not do so mickle as to close his windows, when he prayed to God, to save himself, And the apostle would not dispense with wicked men, no, not for ane hour ; and he commands us not only to abstain

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50 EXERCISE.

from ill, but he commands us to abstain from all appear- ance of evil.

“ A little leaven leavens the whole lump.” This comes to pass three ways. :

1. Because of the connexion that is between errour ; for anes receive and embrace that whilk is thought but a little errour, it will soon make way for moe. Even as the Articles of our Creeds, they are so linked together as if it were a chain, so that if ye break but one link of the chain, ~all the rest will soon fall sundry ; or like pearls put upon a thread, louse but the knot of the thread and let the end go louse, and incontinent they will all fall aff. So, indeed, it is with errours. If we receive but one, and open the port to it, there is a multitude at the back thereof; so that if the first be not gainstood, it holds the way open for all the rest, and they come in. As is evident in the point of free- will ; anes admit free-will in the kirk, and then follows, that there is no election of the free grace of God ; that there is no certainty of our election; it admits universality of elec- tion, a resistance by us of the strongest working of the grace of God, no perseverance in whatever estate we be here. And sicklike (in like manner), in the point of justification by inherent righteousness ; anes admit that, and it presupposes preparation to be in us for justification, a perfection of good works, meriting by good works, denying of the certainty of faith, and so denying the work of God. And this is evident to be true also in the matters of the government of the kirk.

2. “ A little leaven leavens the whole lump.” Because when errour is anes begun, it swells ay and grows greater. Whereas at the first it will be but like unto a pickle of seed, in a short time it will become like a tall cedar. For what were all this thick wood of errours at first, that are in the Romish Kirk now, but only like small seeds? but now they are grown to such a height that they cannot be gotten tane order with.

3. ‘“A little leaven leavens the whole lump.” This comes by the infection of errour. When errour anes begins, it eats up as a cancer; it is like Saint Anthone’s fire,

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GAL. V. 7, 8, 9. 51

it begins first in a little thing ; but at last it overspreads all. A little spark of fire, if it be not quenched, is not only able to burn a whole lodging, but to burn a whole city. Even - so is a little errour able to infect many ; and so this is true whilk the apostle says, ¢ A little leaven leavens the whole lump.” That is, if ye receive and keep this whilk now ye count but small, then your whole religion will be infected next, and all will be corrupt. And, indeed, this is a great mischief that a kirk whilk was anes glorious should become as Egypt; that the Israel of God should become like Sodom ; that the people of God should become like no people; that thus they should procure his spiritual presence to depart from them, when they anes depart from him ; that he should plague them thus, first with spiritual judgments, and then pour out temporal judgments upon them also. And, therefore, it is good for us to learn to discern between that whilk is sound indeed in the matters of religion, and that whilk is corrupt, that we may know what is leaven indeed, and eschew that. Now we will not know leaven by a look : but taste it, and then ye will know it : and for that end, we should labour to have our right taste. And when we have found out anything by our taste to be sour in the matters of God’s house, then keep out that, as we would keep out a botch, or as we would keep Saint Anthone’s fire aff us; and when any sour thing is entered, let us strive to cast.it out, so soon as we perceive it to be sour. Even as the Israelites were commanded, before they did eat the passover, to purge all leaven out of their houses during these days they were eating, so should we labour all our days, so far as we can, to purge and to hold out this leaven. For at the beginning, if it could be kent then (as indeed sometimes the Lord will show it to his own at the very first), then it might be easily holden out; but when all are departed from God, and all are infected with it, it is harder to get it out: yet so soon as the Lord let us see it, let us delay no longer, but purge out what old leaven is in, and keep out what is not yet entered, and would be in.

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52 EXERCISE.

This is for the interpretation of this text; I leave the application thereof to yourselves: for the text it is the tree, the interpretation is the fruit that grows upon the tree, the application thereof is the hand whereby the fruit is plucked aff the tree. And, therefore, I leave it to ilk ane of you, who has heard me, to put up your hand and pull down the branch, pluck off the fruit that is meetest for you, and eat of it. And especially remember of the text, “Ye did run well; who did hinder you, &c.” The Lord save us from a distraction of this sort, for Jesus Christ’s sake. To whom, &c,

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AT SAINT ANDREWS, OCTOBER 21, 1638, WHEN THE COMMUNION WAS GIVEN THERE BY M. A. H.*

[The following Sermon, which is preceded by a Preface, is the third and last that was preached at St Andrews. The place, date, occasion, and the initials of the preacher, are all given in the title prefixed. The Editor has in his possession an important extract from the Re- cords of the Kirk Session of St Andrews, bearing the same date as the Sermon, and having reference to the same communion in connec- tion with which the Sermon was preached. This extract was kindly furnished by the Registrar-General in Edinburgh, under whose care the Records are, and is as follows:—* Sonday, 21 Octob. 1638.

uhilk day the holie co’munion was celebrate wt great solemnitie in the old fashion sitting. My old lady Marquess of Hamiltoun, My Lord Lyndesay, and sundrie uthers baronis Ladyes and gentlemen being pnt. (presentzryrat. The bellis Rang at thrie horis to the mornyng Service. The Ministeris thereof wer Mr George Hamil- toun haid the prepara’un sermon, Mr Andrew Auchinlek the mor- nyng and Mr Alex. Hendersone the foirnoone service, and Mr David Forret the sermone of thanksgeving. The Magistreatis and cheiff off the Session attending the service the brodis basonis and Elementis.” In this extract are a number of things worthy of notice. Allusion is made to certain strangers being present—among others, the Dowager Marchioness of Hamilton and Lord Lindsay. The former was the mother of the Marquis of Hamilton, who figured this year so largely as King’s Commissioner. She was Anne, daughter of the seventh Earl of Glencairn, and manifested on this occasion the zeal for the Reformation cause which distinguished the ancestry from which she

* An explanation of the « M ” in the initials will be found in a foot-note by the present Dr M‘Crie to his Introduction to the Life of Alexander Henderson by his father, the late Dr M¢Crie. *“This mode of designating the hero of the covenant,” says the note in question, alluding to the designation in the text ¢ Mr Alexander Henderson,’ “which is kept up throughout the following memoir, now sounds as oddly as Mr John Milton, or M- William Shakespeare. In Henderson’s time, however, it was considered no mean distinction for any one to be entitled to ¢ write Master to his name,” and the practice of applying the academical title to great men continued till the commencement of the present century. Henderson spelt his own name differently at different times, I have in my possession,” adds Dr M‘Crie, ¢‘an attestation sent by him to the Town Council of Edinburgh, ¢subscryved in name of our Session at Leuchars, August 20, 1626, M. Alexr, Henrysone.’ ha

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54

PREFATORY NOTE.

sprang, by going so far out of her way as to St Andrews to be pre- sent at the celebration of this memorable communion. The other person mentioned is Lord Lindsay. He was one of the leaders of the covenanters, and sat as elder for Cupar at the Assemblies 1638 and 1639. To the presence of strangers Henderson makes special allusion. ¢ It is true,”” he says in the ¢ Preface” which follows, ¢ there are moe here than your owne paroch.” The Minute informs us who some of these strangers were, and it is interesting to know the names of some who listened to the preacher on this occasion. It is more than probable that these strangers, some of them at least, besides being attracted to St Andrews by this communion, came thither in pursuance of another object at the same time. The cove- nant, known by the name of the ¢ King’s Covenant,”” which was simply a reproduction of the covenant of 1580 and 1581, was, by royal proclamation dated gth Sept. 1638, commanded to be subscribed and sworn by all his Majesty’s subjects. The manifest design of this proclamation and covenant was to divide the covenanters, and it had been so far successful as to deceive even the Lord Advocate himself, Sir Thomas Hope, the legal adviser, and warm and sincere friend of the covenanters. This aim and drift of the king’s policy was dis- tinctly seen by others more awake, and by Henderson in particular ; and a protestation drawn up by Henderson, which is one of his ablest papers,™ was read at the same time as the royal proclamation, at the Market-cross of Edinburgh, and with the design of meeting and nullifying the proclamation. The clear and powerful reasoning of this paper had the effect of completely frustrating the measures of the court, much to the chagrin and mortification of the king, who called it a “ damnable protestation.”” The proclamation having been read in Edinburgh, the commissioners who were charged with urging the ¢ King’s Covenant” went into all parts of the kingdom, seeking to gain the adhesion of the people to it. ¢ 'T’he covenanters,” Stevenson says,T ‘“being aware of this divisive measure, sent out their deputies with a protestation, and with these they did also send an advertisement or advice to their confidents in all the parts of the country, desiring that with all possible diligence they should warn every presbytery and congregation within their bounds to abstain {rom subscribing the new confession, (i.., the king’s covenant,) which they call 4 politic plot to divide them, and drown their covenant in oblivion; and that, wherever the proclamation for subscribing the king’s covenant should be published, they, accompanied with as many of their brethren-covenan- ters as could possibly be convened, should at the same time read the protestation against it.”” Now, there can be little doubt that St An- drews would be one of the very first places, after Edinburgh, in which the proclamation would be read ; and it is every way probable that Lord Lindsay and the other strangers of whom Henderson speaks,

* This Protestation will be found in full in Stevenson’s Hist. of the Church of

Scotland, p. 256-264.

1 Stevenson’s History of the Church of Scotland, p. 265.

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PREFATORY NOTE. 55

had come to St Andrews at this time for the purpose of reading the protestation in opposition to the proclamation, as was done at Aber- deen by the Master of Forbes and Lord Fraser, when the proclama- tion was read there by the Marquis of Huntly. This is rendered all the more probable by the fact that Henderson towards the close of the following sermon enters at length on a vindication of the course pur- sued by himself and others in rejecting the king’s covenant, and re- solving to abide by their own. The reader will be struck with the clear and concise statement given by Henderson of the facts and merits of the case, and in particular with the one sentence in which what may be regarded as the very pith and essence of the protestation is embodied. ¢ Yet can we not,”” says the protestation, ¢ after so necessary and so solemn a specification, return to the generall.” «“It is a pitiful thing,” says Henderson in the following sermon, ¢ that when we have given our oath and set our subscription to par- ticulars, that we sall take ourselves to generalls again. This were a ruing that we had condemned the Service-book and the Book of Canons as smelling of Popery.”

The Minute also informs us who the preachers were on this occa- sion, besides Henderson. On the preparation-day (Saturday) the preacher was Mr George Hamilton. He was minister of Newburn, a small parish in Fife, and one of those who the year before went with Henderson to Edinburgh to supplicate the Privy Council in refe- rence to the Service-book. On Sabbath morning Mr Andrew Auchinleck preached. He was minister of Largo, in Fife, a popular preacher, and a great favourite with the people of St Andrews. He was afterwards called to St Andrews, and his call was the occasion of great dispeace ; so much so, that Samuel Rutherford, who was in- volved, was almost compelled to leave St Andrews in consequence. This Auchinleck eventually conformed to Episcopacy. The third was Mr David Forret, who preached the thanksgiving sermon in the evening. He was formerly one of the masters of the Old College, St Andrews, and afterwards minister at Kilconquhar, Fife. He was commissioner from St Andrew’s College to the Assembly 1638. In the preface and sermon which follow, allusion is made to all three services conducted by these ministers ;—¢ whereof ye were hearing yesterday ;" “as ye heard the day already ;” «I will not go now to anticipate the doctrine of thanksgiving which is to be declared to you afternoon.”

It only remains to notice, in the close of this already too long note, the word « Sonday,” which occurs in the extract-minute of Session. The use of this word, and not Sabbath, shows that whoever wrote the minute must not quite have abandoned his Prelatical habits, the name Sunday being one in common use among the upholders of Prelacy, whilst that of Sabbath was as distinctive of the Reforming

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PREFACE.

THERE be many gracious and comfortable promises, whilk the Lord our God has made in his word unto his own people ; but yet, nevertheless, we would think upon them ad- visedly, and look to them circumspectly; for he is nothing else but a vain and a presumptuous man, who applies any word whilk God has spoken to himself, whilk does not belong to him. For als many rich and plentiful promises as are con- tained in the Word of God, there is not one of them, nor the least syllable of them, that belongs to those who are proud in their own conceit, and are of yon Pharisaical dis- position whereof ye were hearing yesterday: but all of them, and every one of them, does belong to these who are meek and humble. And therefore, as ye would wish to find that sweet and evangelical comfort whilk God pre- sents to us in his word, see that ye fail not in this, to look in upon your own souls, and see if there be humility there, —if ye have confessed your sins to God, and so be recon- ciled to him: for without we have humility, there is no confession of sin; and without we confess our sins, there is no reconcilement nor pacification to be had for them. And without we have this main work of humility, all our holiness that we can have otherwise, it is but hypocrisy ; for that great and main work of the salvation of our souls, it begins at this main work of humiliation: and so without we have humiliation in some measure, the work of our salvation is not so much as begun yet. Now, I am not at this time to enter in upon the secrets of your consciences, to ripe them up, what sins are there wherefore ye ought to be humbled. But this I am sure of, ye who have been going down to the depths of your own souls, has been trying yourselves unpartially by this law of God, and judging yourselves thereby, I put no question but ye have found out many huge monsters of sin, wherefore ye will acknowledge ye ought to be humbled before God. Never- theless, ane thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ane action, as this is that now we are about, unless I sall forewarn you of