Alexander Henderson’s Sermons

a/src/0005.pm b/src/0005.pm index 7ecc376..9e52b36 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -154,7 +154,7 @@ your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptions that men had brought in upon that pure religion which was once, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow.you. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God's worship and the

a/src/0005.pm b/src/0005.pm index cd91a0c..7ecc376 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -1,31 +1,31 @@ #lang pollen

◊commentary{An explanation of the "M" in the initials will be found in a foot-notefootnote 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'◊it{Mr} Alexander Henderson', "which is kept up throughout the following memoir, now sounds as oddly as Mr◊it{Mr} John Milton, or Mr◊it{Mr} 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.'"}

◊commentary{The following Sermon, which is preceded by a Preface, is the third and last that was preached at StSt. 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 StSt. 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,follows: "Sonday, 21 Octob. 1638. QwhichQuhilk day the holie co'munion was celebrate wtwith 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. (present)present yrat. 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 @@ -36,7 +36,7 @@ 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 sprang, by going so far out of her way as to StSt. 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 @@ -44,26 +44,26 @@ true," he says in the "Preface" which follows, "there are more 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 StSt. 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 9th Sept.September 9, 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,◊footnote{ Thispapers,◊footnote{This Protestation will be found in full in Stevenson's Hist. of the Church of Scotland, p. 256-264.} 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. "The covenanters", Stevenson says,◊footnote{ Stevenson'ssays,◊footnote{Stevenson's History of the Church of Scotland, p. 265.} "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, @@ -74,10 +74,10 @@ divide them, and drown their covenant in oblivion; and that, wherever the proclamation for subscribing the king's covenant should be published, they, ◊it{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 StSt. 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, had come to StSt. 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 @@ -100,12 +100,12 @@ 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 StSt. Andrews. He was afterwards called to StSt. Andrews, and his call was the occasion of great dispeace; so much so, that Samuel Rutherford, who was involved, was almost compelled to leave StSt. 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, StSt. 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 @@ -142,10 +142,10 @@ 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 unpartiallyimpartially 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, one thing I must say to yowyou of this city, and I dare not be bold to go forward in this so holy an action, as this is that now we are about, unless I shall forewarn you of it.

@@ -158,13 +158,13 @@ the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God's worship and the means of your own salvation were taken from yow;you; and, especially, this holy sacrament, by the which now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God's worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about yourselves;◊footnote{Henderson himself and several other ministers in the immediate neighbourhood of StSt. Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and permitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood---a policy which, @@ -172,7 +172,7 @@ in all human probability, would have been successful, if he had been suffered to carry it out.} yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God's word; and did but over soon acquiesce and rest upon these means that ye had. 1I will not say that ye departed willingly from the purity of the means, but that ye did it against your heart; but this far I must say, that ye departed over soon from the commandment of God, and were over easily drawn after men's inventions. Ay, there were some of you who went so far on in this @@ -186,7 +186,7 @@ land. This, I will assure you, it is a fearful guiltiness; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guiltiness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye shall be assaulted again by some strong tentation,temptation, ye shall fall back into the same course of defection: and so your second estate, ay, I may say, your third estate, shall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong @@ -219,82 +219,82 @@ against you, and ye could not say but your sins deserved at my hand that it should be so. Beloved, it may be ye would think that we went too far on, if we should say that Saint Andrews deserved that the fiery wrath of God should be poured out upon it, for the sins that it is guilty of; yet, whenever your sins isare rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contraircontrary to that light; and so why deserves not your judgment to be as great as theirs? And yet, nevertheless, albeit he might have done so to his people ---pouredpeople---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one---"My heart is turned within me, my repentings are kindled together." As if he said, your heart is turned a little in you, and your repentance is begun to kindle of late within you, and ye have some spunk (spark)spark of love within you to me; and it has proceeded first from myself: and, therefore, because it is so, there is a flame of love in Christ's breast, and this is hotter nor the fierce fire of his wrath, and overcomes it; and therefore is it, that he does not execute the fierceness of his wrath. A second reason is---"I am God, and not man." When man is greatly offended, he is unreconcileable,---heunreconcilable---he cannot be gotten reconciled again; but for God, he is not so, but he is willing to be reconciled. It's true, indeed, he is unreconcileableunreconcilable to his incorrigible enemies; but for his own people, he is reconcileablereconcilable to them; and, therefore, does he not execute the fierceness of his wrath against them. A third reason wherefore he does not execute the fierceness of his wrath against them is, "I am the holy one in the midst of thee; and, therefore, I will not enter into the city, to destroy thee." For if I should enter into the city to destroy thee, that were to destroy myself; for thou has entered in a covenant with me, and I have entered in a covenant again with thee; and, therefore, I will not destroy thee. If we have once sworn and subscribed a covenant truly with the Lord, he cannot destroy us.◊footnote{ Itus.◊footnote{It is scarcely necessary to remind the reader that StSt. Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.} There was no mean so powerful to hold off the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a covenant with God, and he with us, then it binds God to dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? forFor to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons?

The second promise is, "They shall walk after the Lord; he shall roar like a lion." And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young onceones to come to her. So the Lord shall make the gospel to shine to his people, and they shall walk after him. And then the old onceones shall roar, and the young onceones shall gather to them, as the young lions doesdo when the old roarsroar upon them: "Yea they shall tremble as dowes,doves, and the children shall tremble from the west." And this promise, it is more fully set down in ◊ref{Isa.60.8}, "Who are these that fly as a cloud, and as the dowesdoves to their windows?" Even as thick as the clouds flock together before rain, and as the dowesdoves flock to the rocks before a storm, so shall the children of God flock to him in the bright days of the gospel.

The third promise is, "I will place them into their houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people shall come there to worship me, and to speak to me; and when they come to seek me, I will be found of them, and will speak to them; when they speak to me in their prayers, I will hear them also. And when I am thus set down jntointo mine own kirk and house, then they shall be placed peaceably and quietly into their own houses. This is a very heaven upon earth.

Beloved, I may say ye have had the proof of the truth of the first promise, that the Lord has not execute the fierceness of his wrath against yow.you. He might have executeexecuted the fierceness of his wrath against yow,you, and made you as Sodom; and none of you could have said that he did you any wrong when he had done so; yet he has not done so, but spared you: and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable,reconcilable, and because he is the Holy One in the midst of yow,you, and did once enter in covenant with yow.you. And then does not this day and the last day that I was in this place,◊footnote{This was probably when the foregoing discourse, on ◊ref{Gal.5.7-Gal.5.9}, was preached; but as the language is very general, nothmgnothing can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. }October 21.} and many days since, testify that ye are returning to walk after the Lord? It is true there are more here than your own Paroch, yet are ye not flocking together as clouds before a shower, or as dowesdoves to the windows? andAnd is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and shall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord shall sit down in his own house, according to his ordinances? And when ye come there, ye shall hear him speaking to you in his word, and he shall hear you speaking to him again in your prayers; and shall answer you in his time, and shall place you into your houses, that ye may pray to him peaceably there. And when ye cannot prevail there, then come to the house of God, and join with the people of God; and @@ -302,7 +302,7 @@ then, no doubt, ye shall prevail And when ye would be instructed, would have grace increased, sin mortified, etc., then come to the house of God, and his word shall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comescome there, he speaks to them, and he hears them when they speak to him, and shews them that he does so by his answering of them. And therefore if so be that ye would have these promises to belong to you, labour to be humbled before God, and cry for contrite and broken hearts for your sins;

a/src/0005.pm b/src/0005.pm index ff3f795..cd91a0c 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -21,7 +21,7 @@ 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. QuhilkQwhich 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. (present) yrat. The bellis Rang at thrie horis @@ -120,17 +120,17 @@ abandoned his Prelatical habits, the name Sunday being one in common use among the upholders of Prelacy, whilst that of ◊it{Sabbath} was as distinctive of the Reforming party.}

There be many gracious and comfortable promises, whilkwhich 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 whilkwhich God has spoken to himself, whilkwhich does not belong to him. For as 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 whilkwhich 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 @@ -152,14 +152,14 @@ forewarn you of it. And this is it; all of you had great need to humble yourselves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptions that men had brought in upon that pure religion whilkwhich was once, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God's worship and the means of your own salvation were taken from yow; and, especially, this holy sacrament, by the whilkwhich now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God's worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the @@ -191,7 +191,7 @@ back into the same course of defection: and so your second estate, ay, I may say, your third estate, shall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilkwhich ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defection, and preferring it to the purity of religion. And withal, resolve with yourselves that for the world ye will not @@ -213,7 +213,7 @@ but he will not execute the fierceness of his anger against them. What is this, execute or pour out such an anger and wrath upon them as is spoken of in the former verse---such as he poured out on Sodom and Gomorrah. "I will not make thee as Admah, neither will I set thee as Zeboim." These were two of these five cities, on the whilkwhich that fiery shower fell from heaven and destroyed them, and all that was in them. As if he would say, I might execute my fiery wrath against you, and ye could not say but your sins deserved at my hand that it should be so. Beloved, it may be ye would think that we went too far on, if we

a/src/0005.pm b/src/0005.pm index 398d8fc..ff3f795 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -186,27 +186,27 @@ land. This, I will assure you, it is a fearful guiltiness; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guiltiness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye shall be assaulted again by some strong tentation, ye shall fall back into the same course of defection: and so your second estate, ay, I may say, your third estate, shall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defection, and preferring it to the purity of religion. And withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord: for if ye depart from the smallest point of God's truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God's grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, ◊ref{Hos.11.5-Hos.11.9}.

First, he says, "I will not execute the fierceness of mine anger against you." Indeed, he says not that they shall be altogether free of his anger, so that they shall feel none of it; but they shall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger; but he will not execute the fierceness of his anger against them. What is this, "That he will not execute the fierceness of his anger?" That is, he will not @@ -258,13 +258,13 @@ The second promise is, "They shall walk after the Lord; he shall roar like a lion." And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young once to come to her. So the Lord shall make the gospel to shine to his people, and they shall walk after him. And then the old once shall roar, and the young once shall gather to them, as the young lions does when the old roars upon them: "Yea they shall tremble as dowes, and the children shall tremble from the west." And this promise, it is more fully set down ◊ref{Isa.60.8}, "Who are these that fly as a cloud, and as the dowes to their windows?" Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so shall the children of God flock to him in the bright days of the gospel.

The third promise is, "I will place them into their houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and @@ -288,17 +288,17 @@ nothmg can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. } and many days since, testify that ye are returning to walk after the Lord? It is true there are more here than your own Paroch, yet are ye not flocking together as clouds before a shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and shall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord shall sit down in his own house, according to his ordinances? And when ye come there, ye shall hear him speaking to you in his word, and he shall hear you speaking to him again in your prayers; and shall answer you in his time, and shall place you into your houses, that ye may pray to him peaceably there. And when ye cannot prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye shall prevail And when ye would be instructed, would have grace increased, sin mortified, etc., then come to the house of God, and his word shall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and

a/src/0005.pm b/src/0005.pm index 8e32d6f..398d8fc 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -124,7 +124,7 @@ 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 ◊scottish{als#as|also}as 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 @@ -145,8 +145,8 @@ 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, ◊scottish{ane#an|one}one thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ◊scottish{ane#an|one}an action, as this is that now we are about, unless I shall forewarn you of it.

And this is it; all of you had great need to humble yourselves before God for @@ -210,7 +210,7 @@ correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger; but he will not execute the fierceness of his anger against them. What is this, "That he will not execute the fierceness of his anger?" That is, he will not execute or pour out such ◊scottish{ane#an|one}an anger and wrath upon them as is spoken of in the former verse---such as he poured out on Sodom and Gomorrah. "I will not make thee as Admah, neither will I set thee as Zeboim." These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and @@ -223,7 +223,7 @@ is rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contrair to that light; and so why deserves not your judgment to be ◊scottish{als#as|also}as great as theirs? And yet, nevertheless, albeit he might have done so to his people ---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one---"My heart is turned within me, @@ -288,7 +288,7 @@ nothmg can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. } and many days since, testify that ye are returning to walk after the Lord? It is true there are more here than your own Paroch, yet are ye not flocking together as clouds before ◊scottish{ane#an|one}a shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and shall he not perform the third also, if so be that ye

a/src/0005.pm b/src/0005.pm index 82550b2..8e32d6f 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -40,7 +40,7 @@ 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 moemore 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, @@ -90,7 +90,7 @@ 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 sallshall 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."

@@ -124,7 +124,7 @@ 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◊scottish{als#as|also} 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 @@ -145,14 +145,14 @@ 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◊scottish{ane#an|one} thing I must say to yow of this city, and I dare not be bold to go forward in this so holy ane◊scottish{ane#an|one} action, as this is that now we are about, unless I sallshall forewarn you of it.

And this is it; all of you had great need to humble yourselves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptions that men had brought in upon that pure religion whilk was anes,once, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best @@ -186,9 +186,9 @@ land. This, I will assure you, it is a fearful guiltiness; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guiltiness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye sallshall be assaulted again by some strong tentation, ye sallshall fall back into the same course of defection: and so your second estate, ay, I may say, your third estate, sallshall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, @@ -204,13 +204,13 @@ come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, ◊ref{Hos.11.5-Hos.11.9}.

First, he says, "I will not execute the fierceness of mine anger against you." Indeed, he says not that they sallshall be altogether free of his anger, so that they sallshall feel none of it; but they sallshall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger; but he will not execute the fierceness of his anger against them. What is this, "That he will not execute the fierceness of his anger?" That is, he will not execute or pour out such ane◊scottish{ane#an|one} anger and wrath upon them as is spoken of in the former verse---such as he poured out on Sodom and Gomorrah. "I will not make thee as Admah, neither will I set thee as Zeboim." These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and @@ -223,7 +223,7 @@ is rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contrair to that light; and so why deserves not your judgment to be als◊scottish{als#as|also} great as theirs? And yet, nevertheless, albeit he might have done so to his people ---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one---"My heart is turned within me, @@ -243,35 +243,35 @@ fierceness of his wrath against them is, "I am the holy one in the midst of thee; and, therefore, I will not enter into the city, to destroy thee." For if I should enter into the city to destroy thee, that were to destroy myself; for thou has entered in a covenant with me, and I have entered in a covenant again with thee; and, therefore, I will not destroy thee. If we have anesonce sworn and subscribed a covenant truly with the Lord, he cannot destroy us.◊footnote{ It is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.} There was no mean so powerful to hold affoff the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a covenant with God, and he with us, then it binds God to dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons?

The second promise is, "They sallshall walk after the Lord; he sallshall roar like a lion." And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young anesonce to come to her. So the Lord sallshall make the gospel to shine to his people, and they sallshall walk after him. And then the old anes sallonce shall roar, and the young anes sallonce shall gather to them, as the young lions does when the old roars upon them: "Yea they sallshall tremble as dowes, and the children sallshall tremble from the west." And this promise, it is more fully set down ◊ref{Isa.60.8}, "Who are these that fly as a cloud, and as the dowes to their windows?" Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so sallshall the children of God flock to him in the bright days of the gospel.

The third promise is, "I will place them into their houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people sallshall come there to worship me, and to speak to me; and when they come to seek me, I will be found of them, and will speak to them; when they speak to me in their prayers, I will hear them also. And when I am thus set down jnto mine own kirk and house, then they sallshall be placed peaceably and quietly into their own houses. This is a very heaven upon earth.

Beloved, I may say ye have had the proof of the truth of the first promise, @@ -280,27 +280,27 @@ have execute the fierceness of his wrath against yow, and made you as Sodom; and none of you could have said that he did you any wrong when he had done so; yet he has not done so, but spared you: and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the midst of yow, and did anesonce enter in covenant with yow. And then does not this day and the last day that I was in this place,◊footnote{This was probably when the foregoing discourse, on ◊ref{Gal.5.7-Gal.5.9}, was preached; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. } and many days since, testify that ye are returning to walk after the Lord? It is true there are moemore here than your own Paroch, yet are ye not flocking together as clouds before ane◊scottish{ane#an|one} shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and sallshall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord sallshall sit down in his own house, according to his ordinances? And when ye come there, ye sallshall hear him speaking to you in his word, and he sallshall hear you speaking to him again in your prayers; and sallshall answer you in his time, and sallshall place you into your houses, that ye may pray to him peaceably there. And when ye cannot prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sallshall prevail And when ye would be instructed, would have grace increased, sin mortified, etc., then come to the house of God, and his word sallshall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comes there, he speaks to them, and he hears them when they speak to him, and shews them that he does so by his answering of them. And

a/src/0005.pm b/src/0005.pm index 41acf60..82550b2 100644 --- a/src/0005.pm +++ b/src/0005.pm @@ -313,4 +313,4 @@ and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

a/src/0005.poly.pm b/src/0005.pm similarity index 100% rename from src/0005.poly.pm rename to src/0005.pm

a/src/0005.poly.pm b/src/0005.poly.pm index 86ba64b..41acf60 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -60,7 +60,7 @@ 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" went into all parts of the kingdom, seeking to gain the adhesion of the people to it. "The covenanters", Stevenson says,◊footnote{ Stevenson's History of the Church of @@ -313,4 +313,4 @@ and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

a/src/0005.poly.pm b/src/0005.poly.pm index 628396e..86ba64b 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -131,12 +131,12 @@ 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 @@ -163,119 +163,116 @@ sacrament, by the whilk now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God's worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about yourselves;◊footnote{Henderson himself and several other ministers in the immediate neighbourhood of St Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and permitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood---a policy which, in all human probability, would have been successful, if he had been suffered to carry it out.} yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God's word; and did but over soon acquiesce and rest upon these means that ye had. 1 will not say that ye departed willingly from the purity of the means, but that ye did it against your heart; but this far I must say, that ye departed over soon from the commandment of God, and were over easily drawn after men's inventions. Ay, there were some of you who went so far on in this course of defection that they began to mock and to taunt these who sought after the purity of the means where they were to be found: and this was such a high degree of persecution as ye could be guilty of. Ay, moreover, it came to that, that there were some amongst you who began to defend their course of defection whereinto they had gone on; yea, they began to glory in it; yea, they began at last to prefer it to the purity of the means that were in other parts of the land. This, I will assure you, it is a fearful guiltiness; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guiltiness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye sall be assaulted again by some strong tentation, ye sall fall back into the same course of defection: and so your second estate, ay, I may say, your third estate, sall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defection, and preferring it to the purity of religion. And withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord: for if ye depart from the smallest point of God's truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God's grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, ◊ref{Hos.11.5-Hos.11.9}.

First, he says, "I will not execute the fierceness of mine anger against you." Indeed, he says not that they sall be altogether free of his anger, so that they sall feel none of it; but they sall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger; but he will not execute the fierceness of his anger against them. What is this, "That he will not execute the fierceness of his anger?" That is, he will not execute or pour out such ane anger and wrath upon them as is spoken of in the former verse---such as he poured out on Sodom and Gomorrah. "I will not make thee as Admah, neither will I set thee as Zeboim." These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and all that was in them. As if he would say, I might execute my fiery wrath against you, and ye could not say but your sins deserved at my hand that it should be so. Beloved, it may be ye would think that we went too far on, if we should say that Saint Andrews deserved that the fiery wrath of God should be poured out upon it, for the sins that it is guilty of; yet, whenever your sins is rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contrair to that light; and so why deserves not your judgment to be als great as theirs? And yet, nevertheless, albeit he might have done so to his people ---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one---"My heart is turned within me, my repentings are kindled together." As if he said, your heart is turned a little in you, and your repentance is begun to kindle of late within you, and ye have some spunk (spark) of love within you to me; and it has proceeded first from myself: and, therefore, because it is so, there is a flame of love in Christ's breast, and this is hotter nor the fierce fire of his wrath, and overcomes it; and therefore is it, that he does not execute the fierceness of his wrath. A second reason is---"I am God, and not man." When man is greatly offended, he is unreconcileable,---he cannot be gotten reconciled again; but for God, he is not so, but he is willing to be reconciled. It's true, indeed, he is unreconcileable to his incorrigible enemies; but for his own people, he is reconcileable to them; and, therefore, does he not execute the fierceness of his wrath against them. A third reason wherefore he does not execute the fierceness of his wrath against them is, "I am the holy one in the midst of thee; and, therefore, I will not enter into the city, to destroy thee." For if I should enter into the city to destroy thee, that were to destroy myself; for thou has entered in a covenant with me, and I have entered in a covenant again with thee; and, therefore, I will not destroy thee. If we have anes sworn and subscribed a covenant truly with the Lord, he cannot destroy us.◊footnote{ It is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.} There was no mean so powerful to hold aff the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a covenant with God, and he with us, then it binds God to dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons?

The second promise is, "They sall walk after the Lord; he sall roar like a lion." And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young anes to come to her. So the Lord sall make the gospel to shine to his people, and they sall walk after him. And then the old anes sall roar, and the young anes sall gather to them, as the young lions does when the old roars upon them: "Yea they sall tremble as dowes, and the children sall tremble from the west." And this promise, it is more fully set down ◊ref{Isa.60.8}, "Who are these that fly as a cloud, and as the dowes to their windows?" Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so sall the children of God flock to him in the bright days of the gospel.

The third promise is, "I will place them into their houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people sall come there to worship me, and to speak to me; and when they come to seek me, I will be found of them, and will speak to them; when they speak to me in their prayers, I will hear them also. And when I am thus set down jnto mine own kirk and house, then they sall be placed peaceably and quietly into their own houses. This is a very heaven upon earth.

Beloved, I may say ye have had the proof of the truth of the first promise, that the Lord has not execute the fierceness of his wrath against yow. He might @@ -285,21 +282,21 @@ yet he has not done so, but spared you: and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the midst of yow, and did anes enter in covenant with yow. And then does not this day and the last day that I was in this place,◊footnote{This was probably when the foregoing discourse, on ◊ref{Gal.5.7-Gal.5.9}, was preached; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. } and many days since, testify that ye are returning to walk after the Lord? It is true there are moe here than your own Paroch, yet are ye not flocking together as clouds before ane shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and sall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord sall sit down in his own house, according to his ordinances? And when ye come there, ye sall hear him speaking to you in his word, and he sall hear you speaking to him again in your prayers; and sall answer you in his time, and sall place you into your houses, that ye may pray to him peaceably there. And when ye cannot prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sall prevail And when ye would be instructed, would have grace increased, sin mortified, etc., then come to the house of God, and his @@ -316,4 +313,4 @@ and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

a/src/0005.poly.pm b/src/0005.poly.pm index 73c1aa4..628396e 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -131,7 +131,7 @@ 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, ---ifthere,---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 @@ -147,34 +147,28 @@ 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 - [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/57/mode/1up)

--- Page 57 ---

PREFACE. 57it.

And this is it; all of you had great need to humble yourselves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptlonscorruptions that men had brought in upon that pure religion whilk was anes, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God's worship and the means- of your own salvation were taken from yow; and, especially, this holy sacrament, by the whilk now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God's worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about yourselves;*yourselves;◊footnote{Henderson himself and several other ministers in the immediate neighbourhood of St Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and permitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood---a policy which, in all human probability, would have been successful, if he had been suffered to carry it out.} yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God's word; and did but over soon acquiesce and rest upon these means that ye had. 1 will not say that ye departed willingly from the @@ -185,25 +179,6 @@ on in this course of defection that they began to mock and to taunt these who sought after the purity of the means where they were to be found: and this was such a high degree of persecution as ye could be guilty of. Ay, moreover, it came

* Henderson himself and several other ministers in the immediate neighbourhood of St Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and permitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood---a policy which, in all human probability, would have been successful, if he had been suffered to carry 1t out,

- [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/58/mode/1up)

--- Page 58 ---

58 PREFACE.

to that, that there were some amongst you who began to defend their course of defection whereinto they had gone on; yea, they began to glory in it; yea, they began at last to prefer it to the purity of the means that were in other parts @@ -219,45 +194,25 @@ properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defection, and preferring it to the purity of religion. ~AndAnd withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord: for if ye depart from the smallest point of God's truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God's grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, Hos. xi. v. g --11].*◊ref{Hos.11.5-Hos.11.9}.

First, he says, "I will not execute the fierceness of mine anger against you." Indeed, he says not that they sall be altogether free of his anger, so that they sall feel none

* «T will not execute the fierceness of mine anger, I will not return to

destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee; and I will not enter into the city. They shall walk after the Lord: he shall roar like a lion: when he shall roar, then the children shall tremble from the west. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria; and I will place them in their houses, saith the Lord."

- [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/59/mode/1up)

--- Page 59 ---

PREFACE. 59

of it; but they sall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger; but he will not execute the fierceness of his anger against them. What is this, ¢ That"That he will not execute the fierceness of his anger?" That is, he will not execute or pour out such ane anger and wrath upon them as is spoken of in the former verse---such as he poured out on Sodom and Gomorrah. I"I will not make thee as Admah, neither will I set thee as Zeboim." These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and all that was in them. As if he would say, I might execute my fiery wrath against you, and ye @@ -272,27 +227,15 @@ gone on into a course of defection contrair to that light; and so why deserves not your judgment to be als great as theirs? And yet, nevertheless, albeit he might have done so to his people ---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one---‘ Myone---"My heart is turned within me, my repentings are kindled together." As if he said, your heart is turned a little in you, and your repentance is begun to kindle of late within you, and ye have some spunk (spark) of love within you to me; and it has proceeded first from myself: and, therefore, because it is so, there is a flame of love in Christ's breast, and this is hotter nor the fierce fire of his wrath, and overcomes it; and therefore is it, that he does not execute the fierceness of his wrath. A second reason is---‘"Iis---"I am God, and not man." When man is greatly offended, he is unreconcileable,---he cannot be gotten reconciled again; but for God, he is not

- [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/60/mode/1up)

--- Page 60 ---

60 (B PREFACE.

so, but he is willing to be reconciled. It's true, indeed, he is unreconcileable to his incorrigible enemies; but for his own people, he is reconcileable to them; and, therefore, does he not execute the fierceness of @@ -302,7 +245,10 @@ thee; and, therefore, I will not enter into the city, to destroy thee." For if I should enter into the city to destroy thee, that were to destroy myself; for thou has entered in a covenant with me, and I have entered in a covenant again with thee; and, therefore, I will not destroy thee. If we have anes sworn and subscribed a covenant truly with the Lord, he cannot destroy us.*us.◊footnote} It is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.} There was no mean so powerful to hold aff the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a covenant with God, and he with us, then it binds God to @@ -310,37 +256,19 @@ dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons?

The second promise is, ‘" They"They sall walk after the Lord; he sall roar like a lion." And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young anes to come to her. So the Lord sall make the gospel to shine to his people, and they sall walk afterhim.after him. And then the old anes sall roar, and the young anes sall gather to them, as the young lions does when the old roars upon them: ¢ Yea"Yea they sall tremble as dowes, and the children sall tremble from the west." And this promise, it is more fully set down Isaiah Ix.,+ ¢ Who◊ref{Isa.60.8}, "Who are these that fly as a cloud, and as the dowes to their windows?" Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so sall the children of God flock to him in the bright days of the gospel.

The third promise is, "I will place them into their

* Tt is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.

t Verse 8.

- [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/61/mode/1up)

--- Page 61 ---

PREFACE. 61

houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people sall come there to worship me, and to speak to me; and when they come to seek me, I will be found of them, @@ -357,37 +285,24 @@ yet he has not done so, but spared you: and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the midst of yow, and did anes enter in covenant with yow. And then does not this day and the last day that I was in this place,*place,◊footnote{This was probably when the foregoing discourse, on ◊ref{Gal.5.7-Gal.5.9}, was preached; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, "many days", had elapsed since it was preached, and it was now the 21st of October. } and many days since, testify that ye are returning to walk after the Lord? It is true there are moe here than your own Paroch, yet are ye not flocking together as clouds before ane shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and sall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord sall sit down in his own house, according to hlShis ordinances? And when ye come there, ye sall hear him speaking to you in his word, and he sall hear you speaking to him again in your prayers; and sall answer you in his time, and sall place you into your houses, that ye may pray to him peaceably there. And when ye cannot

* This was probably when the foregoing discourse, on Gal. v. 7---g, was preached; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, " many days," had elapsed since it was preached, and it was now the 21st of October.

- [ ] Completed?

[Link to this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/62/mode/1up)

--- Page 62 ---

62 SERMON.

prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sall prevail And when ye would be instructed, would have grace increased, sin mortified, &c.,etc., then come to the house of God, and his word sall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comes there, he speaks to them, and he hears them when they @@ -402,8 +317,3 @@ of grace; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

* « Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."'

a/src/0005.poly.pm b/src/0005.poly.pm index 0c5c1e1..73c1aa4 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -1,98 +1,98 @@ #lang pollen

◊commentary{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 Mr 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.'"}

◊commentary{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. Quhilk 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. (present) yrat. 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 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 9th 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,◊footnote{ This Protestation will be found in full in Stevenson's Hist. of the Church of Scotland, p. 256-264.} 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. "The covenanters", Stevenson says,◊footnote{ Stevenson's History of the Church of Scotland, p. 265.} "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 from subscribing the new confession, (i.e., the king's covenant,) which they call a 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, ◊it{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, 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 @@ -109,12 +109,13 @@ 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 ◊it{yesterday};" "as ye heard ◊it{the day} already;" "I will not go now to anticipate the doctrine of thanksgiving which is to be declared to you ◊it{afternoon}."

It only remains to notice, in the close of this already too long note, the word "◊it{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 ◊it{Sabbath} was as distinctive of the Reforming party.} @@ -405,4 +406,4 @@ time, and to all the rest of his ordinances. * « Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."'

a/src/0005.poly.pm b/src/0005.poly.pm index 346bcf3..0c5c1e1 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -1,17 +1,30 @@ #lang pollen

[The◊commentary{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 Mr 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.'"}

◊commentary{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,follows:---"Sonday, 21 Octob. 1638. uhilkQuhilk 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.(present) yrat. 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 @@ -23,70 +36,48 @@ 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

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"It is true,""true," he says in the ¢ Preface""Preface" which follows, ¢ there"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,"""King's Covenant", which was simply a reproduction of the covenant of 1580 and 1581, was, by royal proclamation dated gth9th 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,™papers,◊footnote} This Protestation will be found in full in Stevenson's Hist. of the Church of Scotland, p. 256-264.} 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."""damnable protestation". The proclamation having been read in Edinburgh, the commissioners who were charged with urging the ¢ King's"King's Covenant" went into all parts of the kingdom, seeking to gain the adhesion of the people to it. ¢ 'T'he covenanters,""The covenanters", Stevenson says,T ‘"beingsays,◊footnote} Stevenson's History of the Church of Scotland, p. 265.} "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 {romfrom subscribing the new confession, (i..,(i.e., the king's covenant,) which they call 4a 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◊it{accompanied with as many of their brethren-covenanters as could possibly be convened,convened}, should at the same time read the protestation against it.""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.

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 @@ -96,10 +87,10 @@ 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"Yet can we not,""not", says the protestation, ¢ after"after so necessary and so solemn a specification, return to the generall." «"It"It is a pitiful thing," says Henderson in the following sermon, ¢ that"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."

@@ -117,22 +108,18 @@ 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;---¢ whereofministers;---"whereof ye were hearing yesterday;"◊it{yesterday};" "as ye heard the day◊it{the day} already;" «I"I will not go now to anticipate the doctrine of thanksgiving which is to be declared to you afternoon."◊it{afternoon}."

It only remains to notice, in the close of this already too long note, the word « Sonday,""◊it{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◊it{Sabbath} was as distinctive of the Reforming party.}

party. ]

PREFACE.

THEREThere 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 @@ -418,4 +405,4 @@ time, and to all the rest of his ordinances. * « Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."'

a/src/0005.poly.pm b/src/0005.poly.pm index 5a8d390..346bcf3 100644 --- a/src/0005.poly.pm +++ b/src/0005.poly.pm @@ -1,401 +1,344 @@ #lang pollen

[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:—*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- tounHamiltoun haid the prepara’unprepara'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.”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

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 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,covenant, 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- tinctlydistinctly 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- tersbrethren-covenanters 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- drewsAndrews 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.

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’sking'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,””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,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.”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 ;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, 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 Prelacy, whilst that of Sabbath was as distinctive of the Reforming

party. ]

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,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---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 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 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,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

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PREFACE. 57

PREFACE. 57And this is it; all of you had great need to humble yourselves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptlons that men had brought in upon that pure religion whilk was anes, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God's worship and the means - of your own salvation were taken from yow; and, especially, this holy sacrament, by the whilk now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God's worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about yourselves;* yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God's word; and did but over soon acquiesce and rest upon these means that ye had. 1 will not say that ye departed willingly from the purity of the means, but that ye did it against your heart; but this far I must say, that ye departed over soon from the commandment of God, and were over easily drawn after men's inventions. Ay, there were some of you who went so far on in this course of defection that they began to mock and to taunt these who sought after the purity of the means where they were to be found: and this was such a high degree of persecution as ye could be guilty of. Ay, moreover, it came

And this is it; all of you had great need to humble your- selves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptlons that men had brought in upon that pure religion whilk was anes, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God’s worship and the means - of your own salvation were taken from yow ; and, especially, this holy sacrament, by the whilk now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God’s worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about your- selves ;* yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God’s word ; and did but over soon acquiesce and rest upon these means that ye had. 1 will not say that ye departed willingly from the purity of the means, but that ye did it against your heart ; but this far I must say, that ye departed over soon from the commandment of God, and were over easily drawn after men’s inventions. Ay, there were some of you who went so far on in this course of defection that they began to mock and to taunt these who sought after the purity of the means where they were to be found : and this was such a high degree of per- secution as ye could be guilty of. Ay, moreover, it came* Henderson himself and several other ministers in the immediate neighbourhood of St Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and per- mittedpermitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood—aSpottiswood---a policy which, in all human probability, would have been successful, if he had been suffered to carry 1t out,

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58 PREFACE.

58 PREFACE.to that, that there were some amongst you who began to defend their course of defection whereinto they had gone on; yea, they began to glory in it; yea, they began at last to prefer it to the purity of the means that were in other parts of the land. This, I will assure you, it is a fearful guiltiness; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guiltiness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye sall be assaulted again by some strong tentation, ye sall fall back into the same course of defection: and so your second estate, ay, I may say, your third estate, sall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacrament may belong properly to you, repent of this your defection; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defection, and preferring it to the purity of religion. ~And withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord: for if ye depart from the smallest point of God's truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God's grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, Hos. xi. v. g --11].*

to that, that there were some amongst you who began to defend their course of defection whereinto they had gone on; yea, they began to glory in it; yea, they began at last to prefer it to the purity of the means that were in other parts of the land. This, I will assure you, it is a fearful guilti- ness ; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guilti- ness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye sall be assaulted again by some strong tentation, ye sall fall back into the same course of defection : and so your second estate, ay, I may say, your third estate, sall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacra- ment may belong properly to you, repent of this your defec- tion ; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defec- tion, and preferring it to the purity of religion. ~And withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord : for if ye depart from the smallest point of God’s truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God’s grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, Hos. xi. v. g [—11].*First, he says, “I"I will not execute the fierceness of mine anger against you.”you." Indeed, he says not that they sall be altogether free of his anger, so that they sall feel none

* «T will not execute the fierceness of mine anger, I will not return to

destroy Ephraim :Ephraim: for I am God, and not man; the Holy One in the midst of thee ;thee; and I will not enter into the city. They shall walk after the Lord :Lord: he shall roar like a lion :lion: when he shall roar, then the children shall tremble from the west. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria; and I will place them in their houses, saith the Lord.”Lord."

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PREFACE. 59

PREFACE. 59of it; but they sall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger ;anger; but he will not execute the fierceness of his anger against them. What is this, ¢ That he will not execute the fierceness of his anger?”anger?" That is, he will not execute or pour out such ane anger and wrath upon them as is spoken of in the former verse—suchverse---such as he poured out on Sodom and Gomorrah. I will not make thee as Admah, neither will I set thee as Zeboim.”Zeboim." These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and all that was in them. As if he would say, I might execute my fiery wrath against you, and ye could not say but your sins deserved at my hand that it should be so. Beloved, it may be ye would think that we went too far on, if we should say that Saint Andrews deserved that the fiery wrath of God should be poured out upon it, for the sins that it is guilty of; yet, whenever your sins is rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contrair to that light; and so why de- servesdeserves not your judgment to be als great as theirs? And yet, nevertheless, albeit he might have done so to his people —poured---poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one—‘one---‘ My heart is turned within me, my repentings are kindled together.”together." As if he said, your heart is turned a little in you, and your repentance is begun to kindle of late within you, and ye have some spunk (spark) of love within you to me; and it has proceeded first from myself: and, therefore, because it is so, there is a flame of love in Christ’sChrist's breast, and this is hotter nor the fierce fire of his wrath, and overcomes it; and there- foretherefore is it, that he does not execute the fierceness of his wrath. A second reason is—‘“Iis---‘"I am God, and not man.”man." When man is greatly offended, he is unreconcileable,—heunreconcileable,---he cannot be gotten reconciled again; but for God, he is not

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60 (B PREFACE.

60 (B PREFACE.so, but he is willing to be reconciled. It's true, indeed, he is unreconcileable to his incorrigible enemies; but for his own people, he is reconcileable to them; and, therefore, does he not execute the fierceness of his wrath against them. A third reason wherefore he does not execute the fierceness of his wrath against them is, "I am the holy one in the midst of thee; and, therefore, I will not enter into the city, to destroy thee." For if I should enter into the city to destroy thee, that were to destroy myself; for thou has entered in a covenant with me, and I have entered in a covenant again with thee; and, therefore, I will not destroy thee. If we have anes sworn and subscribed a covenant truly with the Lord, he cannot destroy us.* There was no mean so powerful to hold aff the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a covenant with God, and he with us, then it binds God to dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons?

so, but he is willing to be reconciled. It’s true, indeed,The second promise is, ‘" They sall walk after the Lord; he sall roar like a lion." And this roaring is unreconcileablenot after a prey, to his incorrigible enemies;devour it, but for his own people, he is reconcileablelike a lion roaring to them; and, therefore, does he not execute the fierceness of his wrath against them. A third reason wherefore he does not execute the fierceness of his wrath against them is, “I am the holy one incause her young anes to come to her. So the midst of thee; and, therefore, I will not enter intoLord sall make the city, to destroy thee.” For if I should enter into the citygospel to destroy thee, that wereshine to destroy myself; for thou has en- tered in a covenant with me,his people, and I have entered in a cove- nant again with thee; and, therefore, I will not destroy thee. If we havethey sall walk afterhim. And then the old anes swornsall roar, andsubscribed a covenant truly with the Lord, he cannot destroy us.* There was no mean so powerfulyoung anes sall gather to hold affthem, as the judgmentyoung lions does when the old roars upon them: ¢ Yea they sall tremble as dowes, and wrath of Godthe children sall tremble from the west." And this promise, it is more fully set down Isaiah Ix.,+ ¢ Who are these that we deserved,fly as a cloud, and as the dowes to procure mercy to us at his hands,their windows?" Even as thick as the clouds flock together before rain, and as the dowes flock to enter in a covenant with him; for when we enter inthe rocks before a cove- nant with God, and he with us, then it bindsstorm, so sall the children of God flock to dwellhim in the midstbright days ofus: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons ?gospel.

Thesecond promise is, ‘“ They sall walk after the Lord ; he sall roar like a lion.” And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young anes to come to her. So the Lord sall make the gospel to shine to his people, and they sall walk afterhim. And then the old anes sall roar, and the young anes sall gather to them, as the young lions does when the old roars upon them: ¢ Yea they sall tremble as dowes, and the children sall tremble from the west.” And this promise, it is more fully set down Isaiah Ix.,+ ¢ Who are these that fly as a cloud, and as the dowes to their windows ?” Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so sall the children of God flock to him in the bright days of the gospel.

The third promise is, “I"I will place them into their

* Tt is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.

t Verse 8.

@@ -403,91 +346,76 @@ t Verse 8.

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PREFACE. 61

PREFACE. 61houses." That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people sall come there to worship me, and to speak to me; and when they come to seek me, I will be found of them, and will speak to them; when they speak to me in their prayers, I will hear them also. And when I am thus set down jnto mine own kirk and house, then they sall be placed peaceably and quietly into their own houses. This is a very heaven upon earth.

houses.” That is,Beloved, I will set myself down inmay say ye have had the midstproof of my house,the truth of the first promise, that the Lord has not execute the fierceness of his wrath against yow. He might have execute the fierceness of his wrath against yow, and made you as Sodom; and none of you could have said that he did you any wrong when he had done so; yet he has not done so, but spared you: and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the ordinancesmidst of my worshipyow, and service,did anes enter in covenant with yow. And then does not this day and my people sall come there to worship me,the last day that I was in this place,* and many days since, testify that ye are returning to speakwalk after the Lord? It is true there are moe here than your own Paroch, yet are ye not flocking together as clouds before ane shower, or as dowes to me ;the windows? and when they comeis it not the Lord who has put this in your heart to seek me, I will be found of them,for this same occasion? Then has the Lord performed the first and the second promise to you, and sall he not perform the third also, if so be that ye will speakcontinue seeking him, as the people of God, that the Lord sall sit down in his own house, according to them ;hlS ordinances? And when they speakye come there, ye sall hear him speaking to meyou in their prayers, I willhis word, and he sall hear them also. And when I am thus set down jnto mine own kirkyou speaking to him again in your prayers; andhouse, then they sall be placed peaceablyanswer you in his time, and quietlysall place you into their own houses. This is a very heaven upon earth.your houses, that ye may pray to him peaceably there. And when ye cannot

Beloved, I may say ye have had the proof of the truth of the first promise, that the Lord has not execute the fierceness of his wrath against yow. He might have execute the fierceness of his wrath against yow, and made you as Sodom ; and none of you could have said that he did you any wrong when he had done so; yet he has not done so, but spared you : and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the midst of yow, and did anes enter in covenant with yow. And then does not this day and the last day that I was in this place,* and many days since, testify that ye are returning to walk after the Lord? It is true there are moe here than your own Paroch, yet are ye not flocking together as clouds before ane shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and sall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord sall sit down in his own house, according to hlS ordinances ? And when ye come there, ye sall hear him speaking to you in his word, and he sall hear you speaking to him again in your prayers; and sall answer you in his time, and sall place you into your houses, that ye may pray to him peaceably there. And when ye cannot* This was probably when the foregoing discourse, on Gal. v. 7—g,7---g, was preached ;preached; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, “" many days,”days," had elapsed since it was preached, and it was now the 21st of October.

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62 SERMON.

62 SERMON.prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sall prevail And when ye would be instructed, would have grace increased, sin mortified, &c., then come to the house of God, and his word sall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comes there, he speaks to them, and he hears them when they speak to him, and shews them that he does so by his answering of them. And therefore if so be that ye would have these promises to belong to you, labour to be humbled before God, and cry for contrite and broken hearts for your sins; that so ye may know that these promises belongs to you; that the fierce wrath of the Lord may not seize upon you; and that ye may have liberty together in the house of God; and when ye come to his house ye may meet with himself there, and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sall prevail And when ye would be instructed, would have grace increased, sin mortified, &c., then come to the house of God, and his word sall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comes there, he speaks to them, and he hears them when they speak to him, and shews them that he does so by his answering of them. And therefore if so be that ye would have these promises to belong to you, labour to be humbled before God, and cry for contrite and broken hearts for your sins; that so ye may know that these promises belongs to you; that the fierce wrath of the Lord may not seize upon you; and that ye may have liberty together in the house of God ; and when ye come to his house ye may meet with himself there, and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace ; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.* « Be careful for nothing ;nothing; but in everything by prayer and supplica- tionsupplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”’Jesus."'

a/vault/0005 Preface.md b/src/0005.poly.pm similarity index 64% copy from vault/0005 Preface.md copy to src/0005.poly.pm index cb83291..5a8d390 100644 --- a/vault/0005 Preface.md +++ b/src/0005.poly.pm @@ -1,9 +1,148 @@ - [ ] Completed?#lang pollen

[Link[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 this page on Archive.org](https://archive.org/details/sermonsprayerspu00hend/page/56/mode/1up)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.

--- Page 56 ---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

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.

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

party. ]

PREFACE.

@@ -348,17 +487,7 @@ crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

SERMON. PuiLiPPIANS IV. 6, 7.%

It is a matter, beloved, that is very comfortable for us, to have this peace and this liberty to assemble ourselves thus publicly in the house of God all of us together, for serving of

* « Be careful for nothing ; but in everything by prayer and supplica- tion with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”’

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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

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PREFACE. 57

And this is it; all of you had great need to humble your- selves before God for your departing from the purity of the gospel of Jesus Christ. Ye parted over soon from it; and ye were over easily drawn away to follow these corruptlons that men had brought in upon that pure religion whilk was anes, by the mercy of God, professed into this land: and ye made but over little din for the taking the purity of religion from yow. If so be that the privileges of your burgh had been in pursuing, to be taken from you; ay, if so be that it had been the best in all the land who had been in pursuit thereof, ye would have made another manner of din for that, than ye did when the purity of God’s worship and the means - of your own salvation were taken from yow ; and, especially, this holy sacrament, by the whilk now ye look for a blessing from the Lord, it was most pitifully polluted. And when ye yourselves had parted away from the purity of God’s worship, and the means of your own salvation, it pleased the Lord notwithstanding to continue them in their purity in some congregations in the land, and near by about your- selves ;* yet, notwithstanding, there were but over few of you who did resort to these places where the means were in their purity, and according to God’s word ; and did but over soon acquiesce and rest upon these means that ye had. 1 will not say that ye departed willingly from the purity of the means, but that ye did it against your heart ; but this far I must say, that ye departed over soon from the commandment of God, and were over easily drawn after men’s inventions. Ay, there were some of you who went so far on in this course of defection that they began to mock and to taunt these who sought after the purity of the means where they were to be found : and this was such a high degree of per- secution as ye could be guilty of. Ay, moreover, it came

* Henderson himself and several other ministers in the immediate neighbourhood of St Andrews, who refused the oaths enjoined by the Bishops, and to practise any of the ceremonies, were overlooked, and per- mitted to discharge their ministry. This lenity may be traced, perhaps, to the cautious forbearance of Spottiswood—a policy which, in all human probability, would have been successful, if he had been suffered to carry 1t out,

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58 PREFACE.

to that, that there were some amongst you who began to defend their course of defection whereinto they had gone on; yea, they began to glory in it; yea, they began at last to prefer it to the purity of the means that were in other parts of the land. This, I will assure you, it is a fearful guilti- ness ; and if so be that ye repent not yourselves thereof, humble yourselves before God for it, and turn away from it with your whole heart, and desire earnestly that the guilti- ness thereof may be done away by the blood of Jesus Christ, we cannot look but whenever ye sall be assaulted again by some strong tentation, ye sall fall back into the same course of defection : and so your second estate, ay, I may say, your third estate, sall be worse than your former estate was. And, therefore, beloved, to the end that the promises of the sacra- ment may belong properly to you, repent of this your defec- tion ; repent for your neglect of the purity of the means in other parts; repent for your acquiescing upon that whilk ye had, for your mocking of those who sought after the purity of the means, and for your defending of your defec- tion, and preferring it to the purity of religion. ~And withal, resolve with yourselves that for the world ye will not return to that course again, and so turn yourselves from the Lord : for if ye depart from the smallest point of God’s truth, ye depart from Christ. And if so be that ye will set yourselves to confess this and your other sins before the Lord, and humble yourselves before the Lord for them, and resolve, by God’s grace, to forsake all of them, but in special this course of defection, in all time to come, then I dare be bold to speak a word or two of comfort to you, in the name of the Lord. And ye have it, Hos. xi. v. g [—11].*

First, he says, “I will not execute the fierceness of mine anger against you.” Indeed, he says not that they sall be altogether free of his anger, so that they sall feel none

* «T will not execute the fierceness of mine anger, I will not return to

destroy Ephraim : for I am God, and not man; the Holy One in the midst of thee ; and I will not enter into the city. They shall walk after the Lord : he shall roar like a lion : when he shall roar, then the children shall tremble from the west. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria; and I will place them in their houses, saith the Lord.”

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PREFACE. 59

of it; but they sall taste some of it; as a father does, in correcting his child whom he loves, for his amendment and further good afterward. So will the Lord correct them, and let them feel some of his anger ; but he will not execute the fierceness of his anger against them. What is this, ¢ That he will not execute the fierceness of his anger?” That is, he will not execute or pour out such ane anger and wrath upon them as is spoken of in the former verse—such as he poured out on Sodom and Gomorrah. I will not make thee as Admah, neither will I set thee as Zeboim.” These were two of these five cities, on the whilk that fiery shower fell from heaven and destroyed them, and all that was in them. As if he would say, I might execute my fiery wrath against you, and ye could not say but your sins deserved at my hand that it should be so. Beloved, it may be ye would think that we went too far on, if we should say that Saint Andrews deserved that the fiery wrath of God should be poured out upon it, for the sins that it is guilty of; yet, whenever your sins is rightly seen by you, and ye are humbled aright for them before God, then ye will see that your sins are greater than their sins were, because your light is greater and a more clear light than theirs was. And yet ye have departed from that light, and have gone on into a course of defection contrair to that light; and so why de- serves not your judgment to be als great as theirs? And yet, nevertheless, albeit he might have done so to his people —poured out such a shower upon them as that was, to destroy them utterly; and yet he did it not. And what were the causes of that? This was one—‘ My heart is turned within me, my repentings are kindled together.” As if he said, your heart is turned a little in you, and your repentance is begun to kindle of late within you, and ye have some spunk (spark) of love within you to me; and it has proceeded first from myself: and, therefore, because it is so, there is a flame of love in Christ’s breast, and this is hotter nor the fierce fire of his wrath, and overcomes it; and there- fore is it, that he does not execute the fierceness of his wrath. A second reason is—‘“I am God, and not man.” When man is greatly offended, he is unreconcileable,—he cannot be gotten reconciled again; but for God, he is not

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60 (B PREFACE.

so, but he is willing to be reconciled. It’s true, indeed, he is unreconcileable to his incorrigible enemies; but for his own people, he is reconcileable to them; and, therefore, does he not execute the fierceness of his wrath against them. A third reason wherefore he does not execute the fierceness of his wrath against them is, “I am the holy one in the midst of thee; and, therefore, I will not enter into the city, to destroy thee.” For if I should enter into the city to destroy thee, that were to destroy myself; for thou has en- tered in a covenant with me, and I have entered in a cove- nant again with thee; and, therefore, I will not destroy thee. If we have anes sworn and subscribed a covenant truly with the Lord, he cannot destroy us.* There was no mean so powerful to hold aff the judgment and wrath of God that we deserved, and to procure mercy to us at his hands, as to enter in a covenant with him; for when we enter in a cove- nant with God, and he with us, then it binds God to dwell in the midst of us: and when he dwells among the midst of us, how can he destroy us? for to destroy us were to destroy himself. Now, is not that a sweet and comfortable promise, backed with strong reasons ?

The second promise is, ‘“ They sall walk after the Lord ; he sall roar like a lion.” And this roaring is not after a prey, to devour it, but like a lion roaring to cause her young anes to come to her. So the Lord sall make the gospel to shine to his people, and they sall walk afterhim. And then the old anes sall roar, and the young anes sall gather to them, as the young lions does when the old roars upon them: ¢ Yea they sall tremble as dowes, and the children sall tremble from the west.” And this promise, it is more fully set down Isaiah Ix.,+ ¢ Who are these that fly as a cloud, and as the dowes to their windows ?” Even as thick as the clouds flock together before rain, and as the dowes flock to the rocks before a storm, so sall the children of God flock to him in the bright days of the gospel.

The third promise is, “I will place them into their

* Tt is scarcely necessary to remind the reader that St Andrews, though somewhat behind other places, embraced the covenant some six or seven months before this.

t Verse 8.

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PREFACE. 61

houses.” That is, I will set myself down in the midst of my house, in the ordinances of my worship and service, and my people sall come there to worship me, and to speak to me ; and when they come to seek me, I will be found of them, and will speak to them ; when they speak to me in their prayers, I will hear them also. And when I am thus set down jnto mine own kirk and house, then they sall be placed peaceably and quietly into their own houses. This is a very heaven upon earth.

Beloved, I may say ye have had the proof of the truth of the first promise, that the Lord has not execute the fierceness of his wrath against yow. He might have execute the fierceness of his wrath against yow, and made you as Sodom ; and none of you could have said that he did you any wrong when he had done so; yet he has not done so, but spared you : and all this is because of his merciful and pitiful nature, because he is God and not man, and so is reconcileable, and because he is the Holy One in the midst of yow, and did anes enter in covenant with yow. And then does not this day and the last day that I was in this place,* and many days since, testify that ye are returning to walk after the Lord? It is true there are moe here than your own Paroch, yet are ye not flocking together as clouds before ane shower, or as dowes to the windows? and is it not the Lord who has put this in your heart to seek for this same occasion? Then has the Lord performed the first and the second promise to you, and sall he not perform the third also, if so be that ye will continue seeking him, as the people of God, that the Lord sall sit down in his own house, according to hlS ordinances ? And when ye come there, ye sall hear him speaking to you in his word, and he sall hear you speaking to him again in your prayers; and sall answer you in his time, and sall place you into your houses, that ye may pray to him peaceably there. And when ye cannot

* This was probably when the foregoing discourse, on Gal. v. 7—g, was preached ; but as the language is very general, nothmg can be learned from it as to the date of that discourse, further than that a considerable time, “ many days,” had elapsed since it was preached, and it was now the 21st of October.

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62 SERMON.

prevail there, then come to the house of God, and join with the people of God; and then, no doubt, ye sall prevail And when ye would be instructed, would have grace increased, sin mortified, &c., then come to the house of God, and his word sall tell you clearly concerning all these. If there be a heaven upon earth this must be it, to see God set down into the midst of his own house, and when his people comes there, he speaks to them, and he hears them when they speak to him, and shews them that he does so by his answering of them. And therefore if so be that ye would have these promises to belong to you, labour to be humbled before God, and cry for contrite and broken hearts for your sins; that so ye may know that these promises belongs to you; that the fierce wrath of the Lord may not seize upon you; and that ye may have liberty together in the house of God ; and when ye come to his house ye may meet with himself there, and his son Jesus Christ. And let us now, in his name, draw near to the throne of grace ; and beseech the Lord that he would hear us in these things, and in every other thing needful for us. And let us also crave a blessing from him, and the assistance of his Spirit to his word that is to be spoken to us at this time, and to all the rest of his ordinances.

SERMON. PuiLiPPIANS IV. 6, 7.%

It is a matter, beloved, that is very comfortable for us, to have this peace and this liberty to assemble ourselves thus publicly in the house of God all of us together, for serving of

* « Be careful for nothing ; but in everything by prayer and supplica- tion with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”’