Alexander Henderson's Sermons | Sermon, Philippians 4:6-7

Date: Tue Jul 7 14:42:52 2026 +0200

a/src/0006.pm b/src/0006.pm index c92dbb1..a3a1b62 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -1,41 +1,40 @@ 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 the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempestuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as you know people used to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gather them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, which is spoken of in this text, which now we have read to you. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, which is gotten through Christ, is that peace which passes understanding. And if we had it, we should be guarded and kept by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we are guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;◊footnote{This discourse, while adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.} and it is the thing that can keep us best in all troubles; and it is attained by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solicitous nor careful about nothing, what the success thereof shall be; but in every thing, by prayer and supplications, let our requests be made known to God. Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it is for the preparation of anything that ought to be prepared, or if it is for the communication of anything to us, whether it is in matters of the world, or in such matters as this is that now we are about, what the event and success of them shall be, let us leave that to the Lord. And if so be that we perform that duty which is required of us, and leave the success to the Lord, then this peace of God, it shall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do---"Be careful for nothing." 2. What it is that we are @@ -74,35 +73,35 @@ taken in an ill part, to signify an unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in an ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful with burdens, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall be the events of that which they do.

Now if you will consider of them, there is a very great difference between the one and the other. For the duty of care is commanded of God to care for everything, and it is also commendable so to do; but for this carefulness, it is expressly forbidden of God, and it is a thing that is altogether unlawful. This lawful care is only a providence and a foresight to prevent some things, and to get some things done, so far as we can, looking always to God's providence to overrule; but this carefulness is a diffidence and distrust of God's providence towards us. Again, this lawful care fills the head with thoughts to choose that which is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to pine in grief and sorrow; for it can never see the end of anything, what it shall be. This lawful care contents itself with doing the duty in anything---it rests there; but for this unlawful carefulness, it does not so---it cannot content itself with doing the duty, but it would evermore go further; it troubles itself about the success and event what that shall be. Now you may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; it is only a providence and foresight of things that makes them who have it to think upon doing their duty, and it rests there; but for that burdensome carefulness, it is altogether unlawful and forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what shall be the success and event of everything.

Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or @@ -112,20 +111,20 @@ way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we don't know what course to take that we may be freed of it.

Beloved, I may say that these many years past you have lain in security, and you have made a covenant with hell, with death, and with the grave; but I think you have not considered the work of the Lord, as you should have done, in it; for if so be that you had looked to it aright, you might have seen the Lord punishing that covenant you had made at that time, and punishing you for the breach of that covenant that formerly you had made with the Lord. And indeed, as I told you before, you departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now you entered in a renewed covenant with him again; and I wish from my heart that many of you who have done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom have done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not as great as your carelessness was before, and so you be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. ◊it{First}, there is a national care. What shall become of this whole @@ -137,51 +136,51 @@ this volume, and war was the actual issue.}---whether we shall attain to our liberties both religious and civil, and if we shall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we shall be the most slavish people every way, that ever was heard of under heaven: we shall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The ◊it{second} care of this land is a domestic care; noblemen caring what shall become of their houses and rents; barons and gentlemen thinking what shall become of their houses and their estate; and burgesses thinking what shall become of our burghs, of our houses, of our ventures,◊footnote{◊it{Ventures}---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, November 27, 1638.} if so be that we shall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates shall return to this land again? Once you of this city were in carelessness about this; ay, you prided yourselves in this, that you had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that you had the great Chancellor of Scotland to stay into your city.◊footnote{Spottiswood, Archbishop of St. Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in January 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offense to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, "As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.} And now you have carefulness about it; you think what if he shall return in all his former pomp and grandeur, and come in violence against you, must you not then all crouch under him? And what if your pastors who have at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, November 15, 1638.} that they would not preach to you, what if they shall return to their places again, how shall they rail against you most contemptuously! Now all this is to trouble yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as you of this congregation have, and all these who are come here at this time,◊footnote{Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.} to receive some comfort from the Lord. They will say, I came here now to the use of the means, but I don't know what I will get for my coming; I don't know whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do you these duties that the Lord commands to be done by you, and remit the success and the event of all to God. But there are so many thoughts that meet together into our heads at once, like a number of contrary winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with an army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will show unto you two or three reasons wherefore you should do this.

@@ -189,13 +188,13 @@ And I will show unto you two or three reasons wherefore you should do this. is to take God's prerogative from him. In ◊ref{1Pet.5.7}, the apostle says, "Cast all your care upon God, for he careth for you." There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suitable thing for us to do. And in ◊ref{Ps.37.5}, David says, "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass:" that is, roll over all your ways or affairs upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all convening together in me, which makes up an unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the success what it shall be. Now, I see that I cannot bear this burden, and therefore I take it, and roll it off myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it shall be. This is to put our trust @@ -237,13 +236,12 @@ how can you do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then you will be as orphans and fatherless children, who have nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and pledged his truth to care for us, and yet we do not lay our burdens over upon him, it is well deserved that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or fear of this kind, depart from the smallest thing that is in our Covenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren @@ -270,8 +268,8 @@ devices that they use contrary to the commandment of God, they are aye twining and twisting so many ropes to hang themselves, and when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when you think that you are establishing yourself by some sinful course, he will turn it upon you, and disappoint you of your purpose. I will only give you but one example of this, and it is written in ◊ref{2Kgs.10}. Ahab, he was a very wicked man, and sold himself to work wickedness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom @@ -293,43 +291,43 @@ them, they shall be ashamed of them, when they hear of them. So let us learn to be careful in nothing.

II. "But in everything by prayer and supplication, with thanksgiving, let your requests be made known to God." Objection: Then shall we be careful for nothing, shall we take no care at all? No burdensome care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to consider. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is ◊it{prayer} and ◊it{supplications with thanksgiving}; the extent of it is ◊it{in everything}; the end is ◊it{that by these, your requests may be made known to God}.

1. Now first of all for the duty, you see there are three words in it, prayer, supplication, and thanksgiving. And you will see in ◊ref{1Tim.2.1}, there is another joined to these three, to wit, intercession; and so there are four of them. Upon which place it is that the Papists build their mass, and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle of Augustine, written by him to Paulinus;◊footnote{"Illa plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpretationes, gratiarum actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.} and they say that according to that same order that he sets down there in his Epistle, and is used in ◊ref{1Tim.2}, is the sacrifice of the mass done. For, first of all, they have in it obsecration, which we call supplication, and this done before the consecration of the elements. 2. There is prayer, and this is used in the very time of consecration, and afterwards also when the priest says, "Au-demus dicere Pater noster." 3. There are postulations used in it, which we call intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land have taken upon them to defend our Service Book, and the prayers that are used in it, and so what the Papists have taken to defend their mass, some of our clergymen have taken the same to defend the Service Book.◊footnote{Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defense of the Service Book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service Book be rightly examined, it will be found to be nothing else but directly an English mass.

But indeed, this of the Papists is very ill reasoned from Augustine. It is true indeed, he speaks of all these four sorts of prayers, but he speaks not a word @@ -370,25 +368,25 @@ dare not only pray for themselves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from ◊it{devoto affectu}, as he calls it; and for this he brings in the example of Lazarus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifted up his eyes and said, "Father, I thank thee that thou heardest me." As I told you, this is very sweet, but the solidity of it is not to be depended on: it is like a thing that is very sweet or beautiful, but has no substance with it. And therefore, we must not ground our faith upon such conceits as these, albeit, for the most part, it has been counted the learning of this generation wherein we live.◊footnote{A deserved hit at the practice of the Prelatists of that age, which is the practice of too many still, of referring continually to "the Fathers" and other ancient writers, in proof of their opinions.} And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite enough of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that supplications be made for removing of ills, imminent or incumbent; that prayer is for supplying of good things we would have; that intercession is when we intercede for others; and that thanksgiving is when we offer praises and thanksgiving to God for hearing us in these. But the meaning of all these is, to express the nature of prayer unto us, that we may learn, when we are once begun in it, to pray for all these: and so when we fall upon such a ground as that, it is best for us to keep ourselves by it.

The thing that we are to learn here is that the best way for us to unburden ourselves of our carefulness about the success of anything, and to roll the @@ -396,36 +394,36 @@ matter over upon God, is to pray to God, and with prayer to join thanksgiving. "Be careful for nothing, but in everything by prayer and supplication with thanksgiving;" according to that, ◊ref{Ps.50.15} "Call upon me in the day of thy trouble; I will answer thee, and thou shall glorify me." You know that it is God who hears prayers, and you pray to him; and then you say, I have prayed to God and he has heard me, and therefore I will glorify him; for by that you know that he is not a dumb nor a deaf idol; for I know that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that you have prayed to God according to his word, and he hears you, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot unburden their cares upon God. And when God is beginning to work anything wherefore you ought to care, then he is calling you to pray to him, and so to cast the burden off ourselves upon himself; and, indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men worn out in sorrow, and in the depths of affliction, and not to know so much as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we don't know what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it shall not miss but it shall bring help to us. And so, when the saints and children of God are at an extremity that they don't know what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in an extremity that you know not what to do; you can see no way how to get anything in to you, nor how to get a messenger sent out from you, nor have you any who will hazard to go for you; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit St. Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and to fly to heaven's gates, and rap and knock there; and it would win in @@ -443,8 +441,8 @@ he who sets himself to pray in the Spirit, before he is done with prayer, he will find matter of thanksgiving to God for some favor at that time received. You may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but you will see again that he ends many of them with joy, praises, and thanksgiving to God; and this was not for anything that he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the Lord for @@ -452,57 +450,57 @@ his favors, when we crave them of him? We have no other rhetoric to move the Lord to grant anything to us, but only to promise to him to be thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they are who come to pray to God, and thank him not for his past favors, it is a token that we are altogether unfit and unprepared for prayer, when we give not thanks to God, neither for favors bestowed upon ourselves nor upon others. Secondly, when we pray to God, and it is not joined with thanksgiving for present favors, it is a token that our prayers are only but lip labor. And when we pray to God, and do not promise to be thankful to him for afterwards, then it is a token that our prayers are nothing else but hypocrisy; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that you are praying to God for a good success, either to thy own particular troubles, or for the matter of your salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And you of this city, you have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among you again, and be thankful to him that he has granted you any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among you. Evermore, when you pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for yourself or for the kirk.

2. Now, remember there were other two words I promised to speak of to you. The extent of this duty of prayer, ◊it{in everything}. Before, you heard he said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so you see that the one is of as large an extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that you stand in need of, then recommend the matter to God, and resolve that you will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave off doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never would have achieved such a reformation as he did, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spoke them in confidence and boldly; he said at one time, "The Pope shall sooner be converted, and turn from his ways, than I shall quit this." And if it be in small matters that you have troubles (as I think the strongest and the greatest wit that is upon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when you are troubled about the success thereof, think that it is a direct calling upon you to recommend the matter to him by prayer; then go to your cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do your duty in it, and recommend the success thereof to God; and thus you shall find the peace of God possessing your soul. O if we knew this, what a communion there is between God and the Christian soul! They cry to him, "Abba, father, my father;" the child will not cry after the father or mother, when it would have anything from them, or when anything ails them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especially, beloved, we would be exceeding earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requests known to God concerning it. And, therefore, we are exhorted by the prophets to give the Lord rest neither day @@ -516,57 +514,56 @@ fury:" and then, after that, he goes on promising mercy to them, if they will call for it. And, in ◊ref{Isa.63.16}, they say, "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; doubtless, O Lord, thou art our father:" so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, in ◊ref{Jer.14.7}, the prophet says, "O Lord, though our iniquities testify against us, do thou it for thy name's sake:" and so he goes sweetly in confessing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it that we may have our recourse to him by prayer in everything; but especially in the matters of the kirk, we ought to be most earnest with him in prayer for that.

3. Now the end wherefore this should be done is, "That your requests may be made known to God." Question: Does not the Lord know what are our requests before we present them to him in prayer? Answer: Yes, he knows them as well before as he knows them after, for this is the difference between these supplications that we put up to God, and these that we put up to men; for when we present a supplication for anything to men, we present it for that end, to make our request known to them, because they know it not before, or at least they know it not perfectly; and we do it to move them to grant our requests: but it is not so with God, for neither can we inform him any better concerning our estate than he is already, nor can we move him to grant us anything, which before he did not intend to give us. But the Scripture speaks so of God, because the Lord has ordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be as careful and as solicitous in prayer, as if it were so. That which we have to learn from this is, that that promise and decree which God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac had this promise, he might be sure that he should have seed; and yet when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he knew that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Elijah, he knew well enough that the time of the drought was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he knew also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God know this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing shall be; as when there is appearance of a good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it which moves the Lord to hold his hand still at the work. Objection: If the Lord has resolved to do anything, whether I pray to him or not he will work the work. Answer. It is true so he will, yet it becomes us, when we see the Lord working for us, to go out and meet him; and if he has ordained any good thing to be done to you, likely he will stir you up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a reformation.

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it is "The peace of God." which peace of God is so great a @@ -587,13 +584,13 @@ where there is division in a kingdom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is as comfortable a thing again as any of these is; although indeed this peace of the kirk, it is often mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and were the cause of all our division in this kirk.◊footnote{The peace and good order of the Church were always in the mouth of the king and his counselors as the plea or pretense for the introduction and maintenance of Episcopacy.} And what was the peace they cried for? Nothing else but a peaceable possession of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house established for themselves, and for their seed after them.◊footnote{"I could speak of other apostate ministers also, who for a long time were opposites to the Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and @@ -604,12 +601,12 @@ in it, that is not the best of it: division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primitive kirk, than that all should have agreed peaceably together to the setting up of Antichrist, as they did, except it was only some very few persons, who showed themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. which curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service Book and Book of Canons, and practiced them through the land.

◊it{Secondly}, "The peace of God." Why is it called the peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing @@ -617,22 +614,22 @@ that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who have it. We may say that we shall have peace, but except the Lord grant it unto us, we shall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

◊it{Thirdly}, "It passes understanding." This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith which is the mother of this peace, and of joy which is the companion of it, they are strange and uncouth language to him. He cannot conceive of that, nor think of it what it means. Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that which he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, etc, but there is none can tell how much he has of every one of these. Even as it was with the Queen of Sheba, when she came to see Solomon; when she had once @@ -643,10 +640,10 @@ thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it, it is so far beyond his expectation: there is none who understands what this peace of God is, no these who has it; and so they cannot express it, but they know well enough when they have this peace. Even as it is in the health of the body, ask at any man what it is, he cannot tell you what it is, or how great a benefit it is: but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

And then where this peace of God is, "It guardeth the heart and the mind." It guards that part of a man, which does understand everything, and it does also @@ -654,38 +651,38 @@ guard that part of a man, which does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever is possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto "through Jesus Christ." And there is also a peace which comes through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of Christ, and then we shall assuredly be partakers of this peace.

And I would have you thinking that there is somewhat of this peace to be had even here in this life; and therefore seek after it, and be never content with yourselves, neither be at rest until you get it, and that in some good measure. And albeit you find not this peace begun this day into your souls, yet seek still after it through Christ, and you shall find it to come in, and to take possession into your souls. You heard, today, of the shining of God's face: so there is a lifting up of God's countenance upon his own children, and you should labor to understand what is the meaning of these things. If you have eyes to see, you will know when the sun shines, and when it shines not, and you will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And in ◊ref{Ps.25.14}, it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord reveals secret things to his own, which the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And in ◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, you see, the children of God get a taste of his goodness through Christ. And in the Song of Solomon the spouse says to Christ, "Let him kiss me with the kisses of his mouth;" and in another place, "Let him embrace me with his right arm," etc. Think you that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever you find of these, see that it be through the testimony of God's Spirit, bearing witness to your spirit, and that it comes through Christ: and then you shall get that hidden manna; it shall always spring up to you, like a wholesome well to refresh you, and not as a rotten pool to poison you: you shall get that white stone with that new name written in it, which none knows but these who has it.

Date: Tue Jul 7 14:42:22 2026 +0200

a/src/0006.pm b/src/0006.pm index 88fc964..c92dbb1 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -79,7 +79,7 @@ it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall be the events of that which they do.

Now if yeyou will consider of them, there is a very great difference between the one and the other. For the duty of care is commanded of God to care for everything, and it is also commendable so to do; but for this carefulness, it is expressly forbidden of God, and it is a thing that is altogether unlawful. @@ -94,7 +94,7 @@ of anything, what it shall be. This lawful care contents itself with doing the duty in anything---it rests there; but for this unlawful carefulness, it does not so---it cannot content itself with doing the duty, but it would evermore go further; it troubles itself about the success and event what that shall be. Now yeyou may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; it is only a providence and foresight of things that makes them who have it to think upon doing their duty, and it rests there; but for that burdensome carefulness, it is altogether unlawful @@ -112,19 +112,19 @@ way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we don't know what course to take that we may be freed of it.

Beloved, I may say that these many years past yeyou have lain in security, and yeyou have made a covenant with hell, with death, and with the grave; but I think yeyou have not considered the work of the Lord, as yeyou should have done, in it; for if so be that yeyou had looked to it aright, yeyou might have seen the Lord punishing that covenant yeyou had made at that time, and punishing you for the breach of that covenant that formerly yeyou had made with the Lord. And indeed, as I told you before, yeyou departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now yeyou entered in a renewed covenant with him again; and I wish from my heart that many of you who have done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom have done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not as great as your carelessness was before, and so yeyou be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this @@ -150,32 +150,32 @@ considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, November 27, 1638.} if so be that we shall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates shall return to this land again? Once yeyou of this city were in carelessness about this; ay, yeyou prided yourselves in this, that yeyou had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that yeyou had the great Chancellor of Scotland to stay into your city.◊footnote{Spottiswood, Archbishop of St. Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in January 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offense to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, "As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.} And now yeyou have carefulness about it; yeyou think what if he shall return in all his former pomp and grandeur, and come in violence against you, must yeyou not then all crouch under him? And what if your pastors who have at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, November 15, 1638.} that they would not preach to you, what if they shall return to their places again, how shall they rail against you most contemptuously! Now all this is to trouble yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as yeyou of this congregation have, and all these who are come here at this time,◊footnote{Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.} to receive some comfort from the Lord. They will say, I came here now to the use of the means, but I don't know what I will get for my coming; I don't know whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do yeyou these duties that the Lord commands to be done by you, and remit the success and the event of all to God. But there are so many thoughts that meet together into our heads at once, like a number of contrary winds ready to swallow us up, or like a deluge ready @@ -183,7 +183,7 @@ to drown us; but there is no remedy for all these, albeit we were presently compassed about with an army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will show unto you two or three reasons wherefore yeyou should do this.

◊it{First}. Because our carefulness about the success and event of anything, it is to take God's prerogative from him. In ◊ref{1Pet.5.7}, the apostle says, @@ -222,7 +222,7 @@ do?

A ◊it{second} reason wherefore we should not trouble ourselves about the success of matters is this. What will all our carefulness do? It will help us nothing at all, as yeyou heard today already.◊footnote{An allusion to the discourse preached in the morning by, as the prefixed minute informs us, "Mr Andrew Auchinlek," the Sermon and the minute thus mutually confirming one another.} "Except the Lord build the house, he that builds buildeth in vain: @@ -232,9 +232,9 @@ all the day long, except the Lord give the blessing to our labors. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfort in it. Can any of you by your carefulness, as our Master says, add one cubit to his stature, or change one hair from white to black? Now, if ye,you, by your care, cannot do these things which are so little, how can yeyou do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then yeyou will be as orphans and fatherless children, who have nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and pledged his truth to care for us, @@ -247,8 +247,8 @@ fear of this kind, depart from the smallest thing that is in our Covenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.} for if yeyou lose but one dram weight of God's glory and honor, yeyou shall not miss to lose a whole stone weight of your own with it. Remember but of Haman's policy, that he used to establish himself and his after him, and to attain to respect and honor. He thought that the meetest way to do so was, to have all the Jews throughout the king's provinces @@ -303,8 +303,8 @@ duty. 3. The end wherefore it is done. For the duty is ◊it{prayer} and ◊it{supplications with thanksgiving}; the extent of it is ◊it{in everything}; the end is ◊it{that by these, your requests may be made known to God}.

1. Now first of all for the duty, yeyou see there are three words in it, prayer, supplication, and thanksgiving. And yeyou will see in ◊ref{1Tim.2.1}, there is another joined to these three, to wit, intercession; and so there are four of them. Upon which place it is that the Papists build their mass, and they allege that they have for their warrant of their exposition of it that way, the @@ -421,15 +421,15 @@ to be against us, then let us send up that winged messenger of prayer to heaven, and it shall not miss but it shall bring help to us. And so, when the saints and children of God are at an extremity that they don't know what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in an extremity that yeyou know not what to do; yeyou can see no way how to get anything in to you, nor how to get a messenger sent out from you, nor have yeyou any who will hazard to go for you; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit St. Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and to fly to heaven's gates, and rap and knock there; and it would win in through the Mediator Jesus to the Lord of hosts and armies, of whom yeyou heard the day. And if we could use this messenger aright, he could soon send down help and supply for us.

@@ -441,8 +441,8 @@ him for these. Secondly, we must also thank him for favors presently received, for of necessity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he is done with prayer, he will find matter of thanksgiving to God for some favor at that time received. YeYou may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but yeyou will see again that he ends many of them with joy, praises, and thanksgiving to God; and this was not for anything that he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, @@ -463,21 +463,21 @@ a token that we would not come to God for it. And, therefore, if so be that you are praying to God for a good success, either to thy own particular troubles, or for the matter of your salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And yeyou of this city, yeyou have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among you again, and be thankful to him that he has granted you any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among you. Evermore, when yeyou pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for yourself or for the kirk.

2. Now, remember there were other two words I promised to speak of to you. The extent of this duty of prayer, ◊it{in everything}. Before, yeyou heard he said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so yeyou see that the one is of as large an extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our @@ -507,8 +507,8 @@ earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requests known to God concerning it. And, therefore, we are exhorted by the prophets to give the Lord rest neither day nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time past, whether yeyou have been slack in them, or if yeyou have been fervent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his Zion be established, and made the beauty of this land. And, in ◊ref{Isa.51.17}, "Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his @@ -662,24 +662,24 @@ Christ, and then we shall assuredly be partakers of this peace.

And I would have you thinking that there is somewhat of this peace to be had even here in this life; and therefore seek after it, and be never content with yourselves, neither be at rest until yeyou get it, and that in some good measure. And albeit yeyou find not this peace begun this day into your souls, yet seek still after it through Christ, and yeyou shall find it to come in, and to take possession into your souls. YeYou heard, today, of the shining of God's face: so there is a lifting up of God's countenance upon his own children, and yeyou should labor to understand what is the meaning of these things. If yeyou have eyes to see, yeyou will know when the sun shines, and when it shines not, and yeyou will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And in ◊ref{Ps.25.14}, it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord reveals secret things to his own, which the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And in ◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, yeyou see, the children of God get a taste of his goodness through Christ. And in the Song of Solomon the spouse says to Christ, "Let him kiss me with the kisses of his mouth;" and in another place, "Let him embrace me with his right arm," etc. Think yeyou that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever you find of these, see that it be through the testimony of God's

Date: Tue Jul 7 14:38:56 2026 +0200

a/src/0006.pm b/src/0006.pm index 43e531b..88fc964 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -1,13 +1,11 @@ #lang pollen

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 servingof the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempestuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as yeyou know people useused to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathersgather them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, which is spoken of in this text, which @@ -16,10 +14,10 @@ come to Christ, and get it through him: and that peace, which is gotten through Christ, is that peace which passes understanding. And if we had it, we should be guarded and kept by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we beare guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;◊footnote{This discourse, whilstwhile adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.} and it is the thing that can keep us best in all troubles; and it is attained @@ -27,12 +25,12 @@ by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous)solicitous nor careful about nothing, what the success thereof shall be; but in every thing, by prayer and supplications, let our requests be made known to God. Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it beis for the preparation of anything that ought to be prepared, or if it beis for the communication of anything to us, whether it beis in matters of the world, or in such matters as this is that now we are about, what the event and success of them shall be, let us leave that to the Lord. And if so be that we perform that duty which is required of us, and leave the success @@ -40,19 +38,19 @@ to the Lord, then this peace of God, it shall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,---"Bedo---"Be careful for nothing." 2. What it is that we are commanded to do,---"Indo---"In everything by supplication with thanksgiving let your requests be made known to God." 3. There is something that is promised here, which is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardestfarthest pass our capacity and understanding,---"Theunderstanding---"The peace of God." For the world we may compass with our wits and our understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it shall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, Whatwords what it is that we should not do; what it is that we should do; and what shall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounterencounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requests be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning @@ -60,13 +58,13 @@ that, having this peace of God through Jesus Christ. But let us now go on in order with the words as they lie in the text.

I. "Careful." The word that is here translated ◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver.verse 20, chap.chapter 2 of this same epistle. The holy apostle says there, "For I have no man like minded, who will naturally care for your estate;" which is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter; and there isare two sides there, andthe one of them does always dispute against the other; and then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there @@ -76,33 +74,33 @@ taken in an ill part, to signify an unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in an ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly,with burdens, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall be the events of that which they do.

Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, itcare is commanded of God to care for everything, and it is also commendable so to do; but for this carefulness, it is expressly forbidden of God, and it is a thing that is altogether unlawful. This lawful care, itcare is only a providence and a foresight to prevent some things, and to get some things done, so far as we can, looking always to God's providence to overrule; but this carefulness, itcarefulness is a diffidence and distrust of God's providence towards us. Again, this lawful care, itcare fills the head with thoughts to choose that which is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine)pine in grief and sorrow; for it can never see the end of anything, what it shall be. This lawful care, itcare contents itself with doing the duty in anything,---itanything---it rests there; but for this unlawful carefulness, it does not so,---itso---it cannot content itself with doing the duty, but it would evermore be at farder;go further; it troubles itself about the success and event what that shall be. Now ye may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; 1tit is only a providence and foresight of things,things that makes them who hashave it to think upon doing their duty, and it rests there; but for that carkingburdensome carefulness, it is altogether unlawful and forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even liketo those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what shall be the success and event of everything.

@@ -112,26 +110,26 @@ otherwise, if they take them to care, then their hearts are filled with unlawful carefulness. While we are in peace and prosperity, and all things that way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we wat (wot) notdon't know what course to take that we may be freed of it.

Beloved, I may say that these many years past ye have lienlain in security, and ye have made a covenant with hell, with death, and with the grave; but I think ye have not considered the work of the Lord, as ye should have done, in it; for if so be that ye had looked to it aright, ye might have seen the Lord punishing that covenant ye had made at that time, and punishing you for the breach of that covenant that formerly ye had made with the Lord. And indeed, (asas I told you before,)before, ye departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now yeare entered in a renewed covenant with him again; and I wish from my heart that many of you who hashave done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom hashave done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not as great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. ◊it{First}, there is a national care. What shall become of this whole nation;---whethernation---whether we shall have peace, or if we shall have war in it?◊footnote{ This was just the question that was trembling in the balance at that very moment. The sagacious mind of Henderson would even seem to have anticipated nothing less than war, judging from certain things in subsequent sermons in @@ -139,66 +137,66 @@ this volume, and war was the actual issue.}---whether we shall attain to our liberties both religious and civil, and if we shall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we shall be the most slavish people every way, that ever was heard of underthe cope of heaven: we shall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The ◊it{second} care of this landit is a domestic care; noblemen caring what shall become of their houses and rents; barons and gentlemen thinking what shall become of their houses and their estate; and burgesses thinking what shall become of our burghs, of our houses, of our ventures,◊footnote{◊it{Ventures}.---Theventures,◊footnote{◊it{Ventures}---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, Nov.November 27, 1638.} if so be that we shall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates shall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that ye had the great Chancellor of Scotland to stay into your city.◊footnote{ Spottiswood,city.◊footnote{Spottiswood, Archbishop of StSt. Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan.January 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offenceoffense to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, "As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.} And now ye have carefulness about it; ye think what if he shall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch)crouch under him? And what if your pastors who hashave at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, 15t Nov.November 15, 1638.} that they would not preach to you, what if they shall return to their places again, how shall they.they rail against you most despitefully!contemptuously! Now all thesethis is to trouble‘yourselvestrouble yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as ye of this congregation has,have, and all these who are come here at this time,◊footnote{Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.} to receive some comfort from the Lord. They will say, I am comedcame here now to the use of the means, but I wat (wot) notdon't know what I will get for my coming; I wat notdon't know whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do ye these duties that the Lord commands to be done by you, and remit the success and the event of all to God. But there are so many thoughts that meetsmeet together into our heads at once, like a number of contraircontrary winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with an army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will shewshow unto you two or three reasons wherefore ye should do this.

◊it{First}. Because our carefulness about the success and event of anything, it is to take God's prerogative from him. In ◊ref{1Pet.5.7}, the apostle says, "Cast all your care upon God, for he careth for you." There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suitable thing for us to do. And in ◊ref{Ps.37.5}, David says, "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass:" that is, roll over all your ways or adoes (affairs)affairs upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all convening together in me, which makes up aan unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the success what it shall be. Now, I see that I cannot bear this burden, and therefore I take it, and rollsroll it off myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it shall be. This is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised @@ -209,10 +207,10 @@ success of anything, we do two wrongs. 1. We take on a burden upon our own back, which we are not able to bear, and so wrong ourselves. And 2. The Lord has taken the success of everything to be his own prerogative; and, therefore, in so doing we rob God of that which is his due. And shall we especially, who hashave had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when the light of the gospel is clearly preached 3preached, and has so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, shall we now begin to cast doubts about the @@ -223,25 +221,25 @@ prerogative and due, and take the thing upon ourselves which we are not able to do?

A ◊it{second} reason wherefore we should not trouble ourselves about the success of matters is this. What will all our carefulness do? itIt will help us nothing at all, as ye heard the daytoday already.◊footnote{An allusion to the discourse preached in the morning by, as the prefixed minute informs us, "Mr Andrew Auchinlek," the Sermon and the minute thus mutually confirming one another.} "Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the city, he that watches, watches in vain." It is in vain for us to rise up early, to lie down late, and to eat the bread of sorrow all the day long, except the Lord give the blessing to our labours.labors. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfort in it. Can any of you by your carefulness, as our Master says, add one cubit to his stature, or change one hair from white to black? Now, if ye, by your care, cannot do these things which are so little, how can ye do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then ye will be as orphans and fatherless children, who hashave nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and panded (pledged)pledged his truth to care for us, and yet we do not lay our burdens over upon him, it is well wared◊footnote{◊it{Well wared}. Well deserved}deserved that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or @@ -249,10 +247,10 @@ fear of this kind, depart from the smallest thing that is in our Covenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.} for if ye lose but eneone dram weight of God's glory and honour,honor, ye shall not miss to lose a whole stone weight of your own with it. Remember but of Haman's policy, that he used to establish himself and his after him, and to attain to respect and honour.honor. He thought that the meetest way to do so was, to have all the Jews throughout the king's provinces cut off; and yet that same was the very mean of his utter ruin and decay. And remember also of Jeroboam's policy, that he used to get his kingdom and his @@ -261,24 +259,24 @@ tribes going up to Jerusalem, as they were wont to do, for fear that they should be allured some way to join themselves to the old Kingdom of Judah again; and therefore he would erect two calves, one at Dan, another at Bethel, that the people of the ten tribes might worship there; and then he thought he was sure enough, when he had done so. And yet, that same was the very meanmeans of taking the kingdom from him, and from all his posterity after him. And remember also of the policy of the Pharisees and elders of Israel in our Saviour'sSavior's days. They say, Ifif we hearken unto him and believe in him, then the Romans, they will come upon us, and they will take our nation and our city from us; and yet their not hearing of him, and believing in him, was the cause wherefore the Lord made the Romans to come upon them to destroy them. And so men, by their policies and devices that they use contraircontrary to the commandment of God, they are aye twining and twisting so many ropes to hang themselves, and when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when thou thinksyou think that thouyou are establishing thyselfyourself by some sinful course, he will turn it upon thyself,you, and disappoint theeyou of thyyour purpose. I will only give you but one example of this, and it is written,written in ◊ref{2Kgs.10}. Ahab, he was a very wicked man, and sold himself to work wickedness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom should not be established in his seed, to tell him that none of his posterity shonldshould reign after him; and in very familiar terms he tells it, that there should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the @@ -288,61 +286,61 @@ he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads off them in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besombroom and sweep them clean away, so that there shall be no memory of them, except it be a remembrance of ignominy and shame. These who knew them or had anything to with them, they shall be ashamed of them, when they hear of them. So let us learn to be careful in nothing carkingly.nothing.

II. "But in everything by prayer and supplication, with thanksgiving, let your requests be made known to God." Obj.Objection: Then shall we be careful for nothing, shall we take no care at all? No carkingburdensome care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to be considered of.consider. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is ◊it{prayer} and ◊it{supplications with thanksgiving}; the extent of it is ◊it{in everything}; the end is ◊it{that by these, your requests may be made known to God}.

1. Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see,see in ◊ref{1Tim.2.1}, there is another joined to these three, to wit, Intercession;intercession; and so there are four of them. Upon which place it is that the Papists buildethbuild their mass, and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle otof Augustine, written by him to Paulinus;◊footnote{"Illa plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpretationes, gratiarum actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.} and they say that according to that same order that he sets down there in his Epistle, and is used in ◊ref{1Tim.2}, is the sacrifice of the mass done. For, first of all, they have in it obsecration, which we call supplication, and this done before the consecration of the elements. 2. There is prayer, and this is used in the very time of consecration, and afterwards also when the priest says, "Au-demus dicere Pater noster." 3. There isare postulations used in it, which we call intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land hashave taken upon them to defend our Service-book,Service Book, and the prayers that are used in it, and so what the Papists hashave taken to defend their mass, some of our clergymen hashave taken the same to defend the Service-book.◊footnote{ProbablyService Book.◊footnote{Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defencedefense of the Service-book.Service Book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-bookService Book be rightly examined, it will be found to be nothing else but directly an English mass.

The thing that we are to learn here is,is that the best way for us to disburdenunburden ourselves of our carefulness about the success of anything, and to roll the matter over upon God, is to pray to God, and with prayer to join thanksgiving. "Be careful for nothing, but in everything by prayer and supplication with thanksgiving;" according to that, ◊ref{Ps.50.15} "Call upon me in the day of thy trouble; I will answer thee, and thou shall glorify me." Thou knowsYou know that it is God who hears prayers, and thou praysyou pray to him; and then thou says,you say, I have prayed to God and he has heard me, and therefore I will glorify him; for by that thou knowsyou know that he is not a dumb nor a deaf idol; for I know that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that thou hasyou have prayed to God according to his word, and he hears thee,you, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot disburdenunburden their cares upon God. And when God is beginning to work anything wherefore thouyou ought to care, then he is calling theeyou to pray to him, and so to cast the burden off ourselves upon himself; and, indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out)worn out in sorrow, and in the depths of affliction, and not to know so much as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting-place.resting place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat notdon't know what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it shall not miss but it shall bring help to us. And so, when the sanctssaints and children of God are at an extremity that they wat notdon't know what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in an extremity that ye know not what to do; ye can see no way how to get anything in to you, nor how to get a messenger sent out from you, nor have ye any who will hazard to go for you; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit SaintSt. Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and to fly to heaven's gates, and rap and knock there; and it would win in @@ -436,34 +434,34 @@ the day. And if we could use this messenger aright, he could soon send down help and supply for us.

Now, for this prayer, it is also joined with thanksgiving; and there is a necessity in three respects that thanksgiving be joiriedjoined with prayer. First, when we are praying to God, we must thank him for what favoursfavors we have received already from him; and there is none but they know that they are bound to thank him for these. Secondly, we must also thank him for favoursfavors presently received, for of necessity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he haveis done with prayer, he will find matter of thanksgiving to God for some favourfavor at that time received. Ye may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but ye will see again that he endethends many of them with joy, praises, and thanksgiving to God; and this was not for anything that he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the Lord for his favours,favors, when we crave them of him? We have no other rhetoric to move the Lord to grant anything to us, but only to promise to him to be thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they beare who comescome to pray to God, and thankeththank him not for his bygane favours,past favors, it isais a token that we are altogether unfit and unprepared for prayer, when we givenotgive not thanks to God, neither for favoursfavors bestowed upon ourselves nor upon others. Secondly, when we pray to God, and it is not joined with thanksgiving for present favours,favors, it is a token that our prayers are only but lip-labour.lip labor. And when we pray to God, and doesdo not promise to be thankful to him for afterwards, then it is a token that our prayers are nothing else but hypocrisy; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that thou beyou are praying to God for a good success, either to thy own particular adoes,troubles, or for the matter of thyyour salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you @@ -473,9 +471,9 @@ granted you any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among you. Evermore, when ye pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyselfyourself or for the kirk.

2. Now, ye be rememberedremember there were other two words I promised to speak of to you. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard he said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one @@ -483,42 +481,42 @@ speaks of ◊it{nothing}, the other of ◊it{everything}: and so ye see that the one is of as large an extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou standsyou stand in need of, then recommend the matter to God, and resolve that thouyou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave off doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun towould have achieved such a reformation as he wan to,did, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spakespoke them in confidence and boldly; he said at one time, "The Pope shall sooner be converted, and turn from his ways, than I shall quitequit this." And if it be in small matters that thou has adoyou have troubles (as I think the strongest and the greatest wit that is nponupon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when thou artyou are troubled about the success thereof, think that it is a direct calling upon theeyou to recommend the matter to him by prayer; then go to thyyour cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thyyour duty in it, and recommend the success thereof to God; and thus thouyou shall find the peace of God possessing thyyour soul. O if we knew this, what a communion there is between God and the Christian soul! They cry to him, "Abba, father, my father;" the bairnchild will not cry ofter toafter the father or mother, when it would have anything from them, or when anything ailethails them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especially, beloved, we would be exceeding earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requests known to God concerning it. And, therefore, we are exhorted by the prophets to give the Lord rest neither day nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time bygane,past, whether ye have been slack in them, or if ye have been fervent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his SionZion be established, and made the beauty of this land. And, in ◊ref{Isa.51.17}, "Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury:" and then, after that, he goes on promising mercy to them, if they will call for it. And, in ◊ref{Isa.63.16}, they say, "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; doubtless, O Lord, thou art our father:" so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, in ◊ref{Jer.14.7}, the prophet says, "O Lord, though our iniquities testify against us, do thou it for thy name's sake:" and so he goes sweetly in confessing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it @@ -527,8 +525,8 @@ the matters of the kirk, we ought to be most earnest with him in prayer for that.

3. Now the end wherefore this should be done is, "That your requests may be made known to God." Qu. ---DoesQuestion: Does not the Lord know what are our requests before we present them to him in prayer? A.---Yes,Answer: Yes, he knows them as well before as he knows them after, for this is the difference between these supplications that we put up to God, and these that we put up to men; for when we present a supplication for anything to men, we present it for that end, to make our @@ -539,7 +537,7 @@ than he is already, nor can we move him to grant us anything, which before he did not intend to give us. But the Scripture speaks so of God, because the Lord has ordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be as careful and as solist (solicitous)solicitous in prayer, as if it were so. That which we have to learn from this is, that that promise and decree which God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in @@ -549,37 +547,37 @@ Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he knew that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Elijah, he knew well enough that the time of the drouthdrought was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he knew also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God knowsknow this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing shall be; as when there is appearance of a good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it which moves the Lord to hold his hand still at the work. Obj.Objection: If the Lord havehas resolved to do anything, whether I pray to him or not he will work the work. A.Answer. It is true so he will, yet it becomethbecomes us, when we see the Lord working for us, to go out and meet him; and if he havehas ordained any good thing to be done to thee, readily (likely)you, likely he will stir theeyou up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of Reformationreformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.reformation.

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it is "The peace of God." which peace of God is so great a matter that it passes the mind, judgment, and understanding of all men to take it up. And where this peace is, it guardethguards the heart and the mind from all invasions of enemies. And the way how we come unto this peace is "through Jesus Christ."

◊it{First}, then, it is peace that is promised. Peace; yes, peace. Peace is a thing that is sweet and amiable. When there is a natural peace among all the humourshumors in the body, and one of them strives not against another, then there is health in the body. And when there is domestic peace in a family, between master and servants, husband and wife, parents and children, it is a sweet thing; when there is no disturbance at all among them, that family will thrive. @@ -587,17 +585,17 @@ And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable; and it is the way for the uphold of a kingdom: but where there is division in a kingdom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is as comfortable a thing again as any of these is; howbeitalthough indeed this peace of the kirk, it is ofttimesoften mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and waswere the cause of all our division in this kirk.◊footnote{ Thekirk.◊footnote{The peace and good order of the Church were always in the mouth of the king and his counsellorscounselors as the plea or pretencepretense for the introduction and maintenance of Episcopacy.} And what was the peace they cried for? Nothing else but a peaceable possession of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house established for themselves, and for their seed after them.◊footnote{"lthem.◊footnote{"I could speak of other apostatapostate ministers also, who for a long time were oppositsopposites to the Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics; such as Patrick Forbes, Laird of Corse," etc. ---Row, p. @@ -606,12 +604,12 @@ in it, that is not the best of it: division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primitive kirk, than that all should have agreed peaceably together to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed)showed themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. which curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-bookService Book and Book of Canons, and practisedpracticed them through the land.

◊it{Secondly}, "The peace of God." Why is it called the peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing @@ -619,15 +617,15 @@ that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who hashave it. We may say that we shall have peace, but except the Lord grant it unto us, we shall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

◊it{Thirdly}, "It passes understanding." This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith whowhich is the mother of this peace, and of joy whowhich is the companion of it, they are strange and uncow (uncouth)uncouth language to him. He cannot conceive of that, nor think of it what it means. Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, @@ -637,26 +635,26 @@ by that which he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, etc, but there is none can tell how much he has of every one of these. Even as it was [with?]with the Queen of Sheba, when she came to see Solomon; when she had once gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far beyond that which was reported to her of him, or which she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,itit, it is so far beyond his expectation: there is none who understands what this peace of God is, no these who has it; and so they cannot express it, but they know well enough when they have this peace. Even as it is in the health of the body, speir (ask)ask at any man what it is, he cannot tell you what it is, or how great a benefit it is: but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

And then where this peace of God is, "It guardeth the heart and the mind." It guardethguards that part of a man, which does understand everything, and it does also guard that part of a man, which does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever areis possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto "through Jesus Christ." And there is also a peace which comethcomes through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of @@ -664,30 +662,30 @@ Christ, and then we shall assuredly be partakers of this peace.

And I would have you thinking that there is somewhat of this peace to be had even here in this life; and therefore seek after it, and be never content with yourselves, neither be at rest whill (until)until ye get it, and that in some good measure. And albeit ye find not this peace begun this day into your souls, yet seek still after it through Christ, and ye shall find it to come in, and to take possession into your souls. Ye heard, the day (to-day),today, of the shining of God's face: so there is a lifting up of God's countenance upon his own children, and ye should labourlabor to understand what is the meaning of these things. If ye have eyes to see, ye will know when the sun shines, and when it shines not, and ye will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And ◊ref{Ps.25.14},itin ◊ref{Ps.25.14}, it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord revealethreveals secret things to his own, which the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And in ◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste of his goodness throucrhthrough Christ. And in the CanticlesSong of Solomon the spouse says to Christ, "Let him kiss me with the kisses of his mouth;" and in another place, "Let him embrace me with his right arm," etc. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findethyou find of these, see that it be through the testimony of God's Spirit, bearing witness to thyyour spirit, and that it comethcomes through Christ: and then thouyou shall get that hidden manna; it shall always spring up to thee,you, like a wholesome well to refresh thee,you, and not as a rotten pool to poison thee: thouyou: you shall get that white stone with that new name written in it, which none knows but these who has it.

@@ -695,5 +693,5 @@ And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, which passes understanding, that so our hearts and minds may be guarded thereby, through Jesus Christ, Toto whom, etc.

Date: Fri Jun 26 10:43:11 2026 -0300

a/src/0006.pm b/src/0006.pm index 8a76cdc..43e531b 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -11,7 +11,7 @@ have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, which is spoken of in this text, which now we have read to yow.you. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, which is gotten through Christ, is that peace which passes understanding. And if we had it, we should be guarded and kept by it, in our hearts and in our minds, against all these @@ -168,7 +168,7 @@ come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, 15t Nov. 1638.} that they would not preach to yow,you, what if they shall return to their places again, how shall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as ye of this congregation has, and all these who are come here at this @@ -178,7 +178,7 @@ comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do ye these duties that the Lord commands to be done by yow,you, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently @@ -343,7 +343,7 @@ And there is also a sweet meditation of Bernard, ◊it{De quatuor modis orandi}◊footnote{ The reference is here wrongly given. It should be, "De affectionibus orantium." Bernard has a sermon, "De quatuor modis orandi," but in it there is no allusion to the subject in hand.} It is true it is sweet-like indeed, but how sound it is I leave that to yourselves, to be judged by yow,you, for I will not stay to speak of it now. He says, we are hindered to pray two ways.◊footnote{Duobus autem modis impeditur oratio peccatoris: vell nulla, vel nimia luce.---Sermo CVII., De Affectionibus Orantium. Works by Mabillon, I. @@ -424,8 +424,8 @@ heaven, and it shall not miss but it shall bring help to us. And so, when the sancts and children of God are at an extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in an extremity that ye know not what to do; ye can see no way how to get anything in to yow,you, nor how to get a messenger sent out from yow,you, nor have ye any who will hazard to go for yow;you; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit Saint Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support @@ -468,15 +468,15 @@ praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among yowyou again, and be thankful to him that he has granted yowyou any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among yow.you. Evermore, when ye pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyself or for the kirk.

2. Now, ye be remembered there were other two words I promised to speak of to yow.you. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard he said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so ye see that the

Date: Tue Jun 2 10:39:15 2026 -0300

a/src/0006.pm b/src/0006.pm index 6066baa..8a76cdc 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -14,7 +14,7 @@ have our souls filled with that peace, which is spoken of in this text, which now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, which is gotten through Christ, is that peace which passes understanding. And if we had it, we should be guarded and keepedkept by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we be guarded by such a strong guard as this peace of God is. Surely, beloved, this @@ -283,7 +283,7 @@ should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israel and they were all keepedkept within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads off them in one day, and bring them and lay them down before the gate of Jezreel. Men

Date: Fri Oct 31 09:13:48 2025 -0300

a/src/0006.pm b/src/0006.pm index 730300d..6066baa 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -10,10 +10,10 @@ people use to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, whilkwhich is spoken of in this text, whilkwhich now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, whilkwhich is gotten through Christ, is that peace whilkwhich passes understanding. And if we had it, we should be guarded and keeped by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we be @@ -35,7 +35,7 @@ our duty; whether it be for the preparation of anything that ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them shall be, let us leave that to the Lord. And if so be that we perform that duty whilkwhich is required of us, and leave the success to the Lord, then this peace of God, it shall always serve for this end to be a strong guard unto us.

@@ -43,7 +43,7 @@ Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,---"Be careful for nothing." 2. What it is that we are commanded to do,---"In everything by supplication with thanksgiving let your requests be made known to God." 3. There is something that is promised here, whilkwhich is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,---"The peace of God." For the world we may compass with our wits and our understandings; but we cannot do so with this peace of God, for it passes all @@ -62,7 +62,7 @@ order with the words as they lie in the text. I. "Careful." The word that is here translated ◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, chap. 2 of this same epistle. The holy apostle says there, "For I have no man like minded, who will naturally care for your estate;" whilkwhich is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter; and there is @@ -71,7 +71,7 @@ then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there is a disputing, there cannot but be a division, and so a care to choose that whilkwhich is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in an ill part, to signify an unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it @@ -79,7 +79,7 @@ after the word ◊it{care}, and when the word is taken in an ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall be the events of that whilkwhich they do.

Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, it is commanded of God to care for @@ -89,7 +89,7 @@ This lawful care, it is only a providence and a foresight to prevent some things, and to get some things done, so far as we can, looking always to God's providence to overrule; but this carefulness, it is a diffidence and distrust of God's providence towards us. Again, this lawful care, it fills the head with thoughts to choose that whilkwhich is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow; for it can never see the end of anything, what it shall be. This lawful care, it contents itself with doing @@ -196,7 +196,7 @@ that he will care for us; and so it is a suitable thing for us to do. And and he shall bring it to pass:" that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all convening together in me, whilkwhich makes up a unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the success what it shall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it off myself over upon the Lord; and henceforth I will trouble myself with no more, but only do @@ -206,9 +206,9 @@ to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God's prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. 1. We take on a burden upon our own back, whilkwhich we are not able to bear, and so wrong ourselves. And 2. The Lord has taken the success of everything to be his own prerogative; and, therefore, in so doing we rob God of that whilkwhich is his due. And shall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when @@ -218,8 +218,8 @@ look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, shall we now begin to cast doubts about the success thereof? No, no. Let us not do so, but let us pursue and go on to the uttermost in doing our duty, and we shall find the success in end to be sweet and comfortable. Shall we then sacrilegiously rob God of that whilkwhich is his prerogative and due, and take the thing upon ourselves whilkwhich we are not able to do?

A ◊it{second} reason wherefore we should not trouble ourselves about the @@ -308,7 +308,7 @@ the end is ◊it{that by these, your requests may be made known to God}. 1. Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, ◊ref{1Tim.2.1}, there is another joined to these three, to wit, Intercession; and so there are four of them. Upon whilkwhich place it is that the Papists buildeth their mass, and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle ot Augustine, written by him to Paulinus;◊footnote{"Illa plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque @@ -316,10 +316,10 @@ primum omnium fieri obsecrationes, orationes, interpretationes, gratiarum actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.} and they say that according to that same order that he sets down there in his Epistle, and is used ◊ref{1Tim.2}, is the sacrifice of the mass done. For, first of all, they have in it obsecration, whilkwhich we call supplication, and this done before the consecration of the elements. 2. There is prayer, and this is used in the very time of consecration, and afterwards also when the priest says, "Au-demus dicere Pater noster." 3. There is postulations used in it, whilkwhich we call intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our @@ -355,11 +355,11 @@ then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such an indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilkwhich he calls ◊it{verecundo affectu}. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilkwhich he calls [◊it{puro}◊footnote{ The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus: "Primo, ergo ejus oratio debet fieri verecundo affectu... Secundo, oratio sit puro affectu... Tertia oratio @@ -535,12 +535,12 @@ supplication for anything to men, we present it for that end, to make our request known to them, because they know it not before, or at least they know it not perfectly; and we do it to move them to grant our requests: but it is not so with God, for neither can we inform him any better concerning our estate than he is already, nor can we move him to grant us anything, whilkwhich before he did not intend to give us. But the Scripture speaks so of God, because the Lord has ordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be as careful and as solist (solicitous) in prayer, as if it were so. That whilkwhich we have to learn from this is, that that promise and decree whilkwhich God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac @@ -558,7 +558,7 @@ experience, that their prayers are as prognostications, telling them beforehand that such a thing shall be; as when there is appearance of a good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilkwhich moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It is true so he will, yet it becometh us, when we see the Lord working for us, to go out and meet him; and if he have @@ -571,7 +571,7 @@ land were stirred up to pray to God, as they have professed to be desirers of a Reformation.

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it is "The peace of God." Whilkwhich peace of God is so great a matter that it passes the mind, judgment, and understanding of all men to take it up. And where this peace is, it guardeth the heart and the mind from all invasions of enemies. And the way how we come unto this peace is "through Jesus @@ -609,7 +609,7 @@ together to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed) themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. Whilkwhich curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them through the land.

@@ -633,14 +633,14 @@ Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that whilkwhich he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, etc, but there is none can tell how much he has of every one of these. Even as it was [with?] the Queen of Sheba, when she came to see Solomon; when she had once gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far beyond that whilkwhich was reported to her of him, or whilkwhich she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,it is so far beyond his expectation: there is none who understands what this peace of God is, no these @@ -651,12 +651,12 @@ but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

And then where this peace of God is, "It guardeth the heart and the mind." It guardeth that part of a man, whilkwhich does understand everything, and it does also guard that part of a man, whilkwhich does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever are possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto "through Jesus Christ." And there is also a peace whilkwhich cometh through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of @@ -675,7 +675,7 @@ shines not, and ye will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And ◊ref{Ps.25.14},it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord revealeth secret things to his own, whilkwhich the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And ◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste @@ -688,12 +688,12 @@ whatever thou findeth of these, see that it be through the testimony of God's Spirit, bearing witness to thy spirit, and that it cometh through Christ: and then thou shall get that hidden manna; it shall always spring up to thee, like a wholesome well to refresh thee, and not as a rotten pool to poison thee: thou shall get that white stone with that new name written in it, whilkwhich none knows but these who has it.

And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, whilkwhich passes understanding, that so our hearts and minds may be guarded thereby, through Jesus Christ, To whom, etc.

Date: Thu Oct 30 17:22:32 2025 -0300

a/src/0006.pm b/src/0006.pm index 0d59aec..730300d 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -34,9 +34,9 @@ God. Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them shall be, let us leave that to the Lord. And if so be that we perform that duty whilk is required of us, and leave the success to the Lord, then this peace of God, it shall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that @@ -50,14 +50,14 @@ understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it shall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it is that we should do; and what shall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requests be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. But let us now go on in order with the words as they lie in the text.

I. "Careful." The word that is here translated ◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, @@ -72,14 +72,14 @@ best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there is a disputing, there cannot but be a division, and so a care to choose that whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in an ill part, to signify an unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in an ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall be the events of that whilk they do.

Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, it is commanded of God to care for @@ -125,9 +125,9 @@ covenant with the Lord, and from the purity of religion. But now ye are entered in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not as great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. ◊it{First}, there is a national care. What shall become of this whole @@ -295,15 +295,15 @@ them, they shall be ashamed of them, when they hear of them. So let us learn to be careful in nothing carkingly.

II. "But in everything by prayer and supplication, with thanksgiving, let your requests be made known to God." Obj. Then shall we be careful for nothing, shall we take no care at all? No carking care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to be considered of. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is ◊it{prayer} and ◊it{supplications with thanksgiving}; the extent of it is ◊it{in everything}; the end is ◊it{that by these, your requests may be made known to God}.

1. Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, ◊ref{1Tim.2.1}, there is @@ -410,17 +410,17 @@ God is beginning to work anything wherefore thou ought to care, then he is calling thee to pray to him, and so to cast the burden off ourselves upon himself; and, indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out) in sorrow, and in the depths of affliction, and not to know so much as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting-place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat not what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it shall not miss but it shall bring help to us. And so, when the sancts and children of God are at an extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in an extremity that ye know not what to @@ -480,28 +480,28 @@ yow. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard h said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so ye see that the one is of as large an extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou stands in need of, then recommend the matter to God, and resolve that thou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave off doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun to such a reformation as he wan to, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time, "The Pope shall sooner be converted, and turn from his ways, than I shall quite this." And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when thou art troubled about the success thereof, think that it is a direct calling upon thee to recommend the matter to him by prayer; then go to thy cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou shall find the peace of God possessing thy soul. O if we knew this, what a communion there is between God and the Christian soul! They cry to him, "Abba, father, my father;" the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especially, beloved, we would be exceeding @@ -539,13 +539,13 @@ than he is already, nor can we move him to grant us anything, whilk before he did not intend to give us. But the Scripture speaks so of God, because the Lord has ordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be as careful and as solist (solicitous) in prayer, as if it were so. That whilk we have to learn from this is, that that promise and decree whilk God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac had this promise, he might be sure that he should have seed; and yet when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he knew that it should be so; and yet that same promise made him to pray to God that he would establish his house. And @@ -555,20 +555,20 @@ he knew also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing shall be; as when there is appearance of a good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilk moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It is true so he will, yet it becometh us, when we see the Lord working for us, to go out and meet him; and if he have ordained any good thing to be done to thee, readily (likely) he will stir thee up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of Reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it is "The peace of God." Whilk peace of God is so great a @@ -666,8 +666,8 @@ And I would have you thinking that there is somewhat of this peace to be had even here in this life; and therefore seek after it, and be never content with yourselves, neither be at rest whill (until) ye get it, and that in some good measure. And albeit ye find not this peace begun this day into your souls, yet seek still after it through Christ, and ye shall find it to come in, and to take possession into your souls. Ye heard, the day (to-day), of the shining of God's face: so there is a lifting up of God's countenance upon his own children, and ye should labour to understand what is the meaning of these things. If ye have eyes to see, ye will know when the sun shines, and when it @@ -686,8 +686,8 @@ other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findeth of these, see that it be through the testimony of God's Spirit, bearing witness to thy spirit, and that it cometh through Christ: and then thou shall get that hidden manna; it shall always spring up to thee, like a wholesome well to refresh thee, and not as a rotten pool to poison thee: thou shall get that white stone with that new name written in it, whilk none knows but these who has it.

Date: Thu Oct 30 14:50:55 2025 -0300

a/src/0006.pm b/src/0006.pm index b80e110..0d59aec 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -72,10 +72,10 @@ best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there is a disputing, there cannot but be a division, and so a care to choose that whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ◊scottish{ane#an|one}an ill part, to signify ◊scottish{ane#an|one}an unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in ◊scottish{ane#an|one}an ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what shall @@ -126,7 +126,7 @@ in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not ◊scottish{als#as|also}as great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this @@ -182,7 +182,7 @@ Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ◊scottish{ane#an|one}an army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will shew unto you two or three reasons wherefore ye should do this. @@ -331,14 +331,14 @@ Baron had also written a pamphlet in defence of the Service-book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ◊scottish{ane#an|one}an English mass.

Date: Thu Oct 30 11:03:09 2025 -0300

a/src/0006.pm b/src/0006.pm index f2a30db..b80e110 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -28,15 +28,15 @@ the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous) nor careful about nothing, what the success thereof sallshall be; but in every thing, by prayer and supplications, let our requests be made known to God. Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them sallshall be, let us leave that to the Lord. And if so be that we perform that duty whilk is required of us, and leave the success to the Lord, then this peace of God, it sallshall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that @@ -47,10 +47,10 @@ whilk is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,---"The peace of God." For the world we may compass with our wits and our understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it sallshall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it is that we should do; and what sallshall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requests be made known @@ -72,13 +72,13 @@ best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there is a disputing, there cannot but be a division, and so a care to choose that whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ane◊scottish{ane#an|one} ill part, to signify ane◊scottish{ane#an|one} unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in ane◊scottish{ane#an|one} ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what sallshall be the events of that whilk they do.

Now if ye will consider of them, there is a very great difference between the @@ -92,11 +92,11 @@ of God's providence towards us. Again, this lawful care, it fills the head with thoughts to choose that whilk is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow; for it can never see the end of anything, what it sallshall be. This lawful care, it contents itself with doing the duty in anything,---it rests there; but for this unlawful carefulness, it does not so,---it cannot content itself with doing the duty, but it would evermore be at farder; it troubles itself about the success and event what that sallshall be. Now ye may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; 1t is only a providence and foresight of things, that makes them who has it to think upon doing their duty, and it rests there; but for that carking carefulness, it is altogether unlawful @@ -104,7 +104,7 @@ and forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like to those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what sallshall be the success and event of everything.

Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or @@ -126,33 +126,33 @@ in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not als◊scottish{als#as|also} great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. ◊it{First}, there is a national care. What sallshall become of this whole nation;---whether we sallshall have peace, or if we sallshall have war in it?◊footnote{ This was just the question that was trembling in the balance at that very moment. The sagacious mind of Henderson would even seem to have anticipated nothing less than war, judging from certain things in subsequent sermons in this volume, and war was the actual issue.}---whether we sallshall attain to our liberties both religious and civil, and if we sallshall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we sallshall be the most slavish people every way, that ever was heard of under the cope of heaven: we sallshall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The ◊it{second} care of this land it is a domestic care; noblemen caring what sallshall become of their houses and rents; barons and gentlemen thinking what sallshall become of their houses and their estate; and burgesses thinking what sallshall become of our burghs, of our houses, of our ventures,◊footnote{◊it{Ventures}.---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, Nov. 27, 1638.} if so be that we sallshall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates sallshall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that ye had the great Chancellor of Scotland to @@ -163,12 +163,12 @@ gave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, "As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.} And now ye have carefulness about it; ye think what if he sallshall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, 15t Nov. 1638.} that they would not preach to yow, what if they sallshall return to their places again, how sallshall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as ye of this congregation has, and all these who are come here at this @@ -182,7 +182,7 @@ Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ane◊scottish{ane#an|one} army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will shew unto you two or three reasons wherefore ye should do this. @@ -193,14 +193,14 @@ is to take God's prerogative from him. In ◊ref{1Pet.5.7}, the apostle says, commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suitable thing for us to do. And ◊ref{Ps.37.5}, David says, "Commit thy way unto the Lord; trust also in him, and he sallshall bring it to pass:" that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all convening together in me, whilk makes up a unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the success what it sallshall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it affoff myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it sallshall be. This is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God's @@ -208,17 +208,17 @@ prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. 1. We take on a burden upon our own back, whilk we are not able to bear, and so wrong ourselves. And 2. The Lord has taken the success of everything to be his own prerogative; and, therefore, in so doing we rob God of that whilk is his due. And sallshall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when the light of the gospel is clearly preached 3 and has so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, sallshall we now begin to cast doubts about the success thereof? No, no. Let us not do so, but let us pursue and go on to the uttermost in doing our duty, and we sallshall find the success in end to be sweet and comfortable. SallShall we then sacrilegiously rob God of that whilk is his prerogative and due, and take the thing upon ourselves whilk we are not able to do?

@@ -250,11 +250,11 @@ Covenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.} for if ye lose but ene dram weight of God's glory and honour, ye sallshall not miss to lose a whole stone weight of your own with it. Remember but of Haman's policy, that he used to establish himself and his after him, and to attain to respect and honour. He thought that the meetest way to do so was, to have all the Jews throughout the king's provinces cut aff;off; and yet that same was the very mean of his utter ruin and decay. And remember also of Jeroboam's policy, that he used to get his kingdom and his throne established for ever. He thought he would not have the people of the ten tribes going up to Jerusalem, as they were wont to do, for fear that they @@ -285,17 +285,17 @@ and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israel and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads affoff them in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sallshall be no memory of them, except it be a remembrance of ignominy and shame. These who kentknew them or had anything to with them, they sallshall be ashamed of them, when they hear of them. So let us learn to be careful in nothing carkingly.

II. "But in everything by prayer and supplication, with thanksgiving, let your requests be made known to God." Obj. Then sallshall we be careful for nothing, sallshall we take no care at all? No carking care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to @@ -324,21 +324,21 @@ intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our Service-book, and the prayers that are used in it, and so what the Papists has tanetaken to defend their mass, some of our clergymen has tanetaken the same to defend the Service-book.◊footnote{Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defence of the Service-book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ane◊scottish{ane#an|one} English mass.

But indeed, this of the Papists is very ill reasoned from Augustine. It is true indeed, he speaks of all these four sorts of prayers, but he speaks not a word at all of a mass in that place nor any other, nor of a sacrifice for the sins of the quick and the dead, nor of Oblation, nor of Adoration. No, no; these were only set down by him because of the ignorance of these who lived in these days; but there is not so mickle◊scottish{mickle#large|much|great} as the appearance of a word of a mass in them. And there is also a sweet meditation of Bernard, ◊it{De quatuor modis orandi}◊footnote{ The reference is here wrongly given. It should be, "De affectionibus orantium." Bernard has a sermon, "De quatuor modis orandi," but @@ -353,7 +353,7 @@ light, then we are hindered to pray to God, because we see not our sins; and when we have over great light, we are also hindered to pray to God, because then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such ane◊scottish{ane#an|one} indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilk he calls ◊it{verecundo affectu}. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, @@ -364,9 +364,9 @@ brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus: "Primo, ergo ejus oratio debet fieri verecundo affectu... Secundo, oratio sit puro affectu... Tertia oratio effunditur amplo affectu. Quarta oratio emittitur devoto affectu." Ibid.}] ◊it{affectu}; and he bringeth ane◊scottish{ane#an|one} example of this from that woman who did wash Christ's feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh.low. The third degree the sinner comes to, it is from a ◊it{more ample and large} affection; when the sinner dare not only pray for themselves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree @@ -382,7 +382,7 @@ of this generation wherein we live.◊footnote{ A deserved hit at the practice o the Prelatists of that age, which is the practice of too many still, of referring continually to "the Fathers" and other ancient writers, in proof of their opinions.} And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite anewenough (enow) of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that Supplications be made for removing of ills, imminent or incumbent; that Prayer is for supplying of good things we would have; that @@ -397,7 +397,7 @@ ourselves of our carefulness about the success of anything, and to roll the matter over upon God, is to pray to God, and with prayer to join thanksgiving. "Be careful for nothing, but in everything by prayer and supplication with thanksgiving;" according to that, ◊ref{Ps.50.15} "Call upon me in the day of thy trouble; I will answer thee, and thou sallshall glorify me." Thou knows that it is God who hears prayers, and thou prays to him; and then thou says, I have prayed to God and he has heard me, and therefore I will glorify him; for by that thou knows that he is not a dumb nor a deaf idol; for I know that he both @@ -407,10 +407,10 @@ his word, and he hears thee, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot disburden their cares upon God. And when God is beginning to work anything wherefore thou ought to care, then he is calling thee to pray to him, and so to cast the burden affoff ourselves upon himself; and, indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out) in sorrow, and in the depths of affliction, and not to know so mickle◊scottish{mickle#large|much|great} as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to @@ -420,10 +420,10 @@ our King, our Lord, and our Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat not what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it sallshall not miss but it sallshall bring help to us. And so, when the sancts and children of God are at ane◊scottish{ane#an|one} extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in ane◊scottish{ane#an|one} extremity that ye know not what to do; ye can see no way how to get anything in to yow, nor how to get a messenger sent out from yow, nor have ye any who will hazard to go for yow; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, @@ -480,18 +480,18 @@ yow. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard h said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so ye see that the one is of als◊scottish{als#as|also} large ane◊scottish{ane#an|one} extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou stands in need of, then recommend the matter to God, and resolve that thou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave affoff doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun to such a reformation as he wan to, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time, "The Pope sallshall sooner be converted, and turn from his ways, than I sallshall quite this." And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when @@ -499,8 +499,8 @@ thou art troubled about the success thereof, think that it is a direct calling upon thee to recommend the matter to him by prayer; then go to thy cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou sallshall find the peace of God possessing thy soul. O if we kentknew this, what a communion there is between God and the Christian soul! They cry to him, "Abba, father, my father;" the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation @@ -539,7 +539,7 @@ than he is already, nor can we move him to grant us anything, whilk before he did not intend to give us. But the Scripture speaks so of God, because the Lord has ordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be als◊scottish{als#as|also} careful and als◊scottish{als#as|also} solist (solicitous) in prayer, as if it were so. That whilk we have to learn from this is, that that promise and decree whilk God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, @@ -547,15 +547,15 @@ that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac had this promise, he might be sure that he should have seed; and yet when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kentknew that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Elijah, he kentknew well enough that the time of the drouth was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kentknew also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing sallshall be; as when there is appearance of ane◊scottish{ane#an|one} good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilk moves the Lord to hold his hand @@ -586,7 +586,7 @@ thing; when there is no disturbance at all among them, that family will thrive. And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable; and it is the way for the uphold of a kingdom: but where there is division in a kingdom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is als◊scottish{als#as|also} comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was @@ -619,8 +619,8 @@ that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who has it. We may say that we sallshall have peace, but except the Lord grant it unto us, we sallshall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

@@ -637,7 +637,7 @@ by that whilk he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, etc, but there is none can tell how much he has of every one of these. Even as it was [with?] the Queen of Sheba, when she came to see Solomon; when she had anesonce gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far beyond that whilk was reported to her of him, or whilk she @@ -660,13 +660,13 @@ is also a peace whilk cometh through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of Christ, and then we sallshall assuredly be partakers of this peace.

And therefore, since that this is the very thing that our Lord is, holding out

Date: Wed Oct 29 17:01:06 2025 -0300

a/src/0006.pm b/src/0006.pm index d102a90..f2a30db 100644 --- a/src/0006.pm +++ b/src/0006.pm @@ -50,14 +50,14 @@ understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it sall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it is that we should do; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requests be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. But let us now go on in order with the words as they lie in the text.

I. "Careful." The word that is here translated ◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, @@ -359,21 +359,21 @@ to that whilk he calls ◊it{verecundo affectu}. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [◊it{puro}◊footnote{ The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus: "Primo, ergo ejus oratio debet fieri verecundo affectu... Secundo, oratio sit puro affectu... Tertia oratio effunditur amplo affectu. Quarta oratio emittitur devoto affectu." Ibid.}] ◊it{affectu}; and he bringeth ane example of this from that woman who did wash Christ's feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a ◊it{more ample and large} affection; when the sinner dare not only pray for themselves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from ◊it{devoto affectu}, as he calls it; and for this he brings in the example of Lazarus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifteth up his eyes and says, "Father, I thank thee that thou heardest me." As I told you, this is very sweet-like, but the solidity of it is not to be lippened to (depended on): it is like a thing that is very sweet or beautiful-like, but has no substance with it. And therefore, we must not ground our faith upon such @@ -439,41 +439,41 @@ Now, for this prayer, it is also joined with thanksgiving; and there is a necessity in three respects that thanksgiving be joiried with prayer. First, when we are praying to God, we must thank him for what favours we have received already from him; and there is none but they know that they are bound to thank him for these. Secondly, we must also thank him for favours presently received, for of necessity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he have done with prayer, he will find matter of thanksgiving to God for some favour at that time received. Ye may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but ye will see again that he endeth many of them with joy, praises, and thanksgiving to God; and this was not for anything that he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the Lord for his favours, when we crave them of him? We have no other rhetoric to move the Lord to grant anything to us, but only to promise to him to be thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they be who comes to pray to God, and thanketh him not for his bygane favours, it isa token that we are altogether unfit and unprepared for prayer, when we givenot thanks to God, neither for favours bestowed upon ourselves nor upon others. Secondly, when we pray to God, and it is not joined with thanksgiving for present favours, it is a token that our prayers are only but lip-labour. And when we pray to God, and does not promise to be thankful to him for afterwards, then it is a token that our prayers are nothing else but hypocrisy; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that thou be praying to God for a good success, either to thy own particular adoes, or for the matter of thy salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among yow again, and be thankful to him that he has granted yow any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among yow. Evermore, when ye pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyself or for the kirk.

2. Now, ye be remembered there were other two words I promised to speak of to yow. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard he @@ -635,9 +635,9 @@ and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that whilk he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, etc, but there is none can tell how much he has of every one of these. Even as it was [with?] the Queen of Sheba, when she came to see Solomon; when she had anes gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far beyond that whilk was reported to her of him, or whilk she @@ -677,12 +677,12 @@ God shines upon it, and the estate thereof when the face of God shines not upon it. And ◊ref{Ps.25.14},it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord revealeth secret things to his own, whilk the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And ◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste of his goodness throucrh Christ. And in the Canticles the spouse says to Christ, "Let him kiss me with the kisses of his mouth;" and in another place, "Let him embrace me with his right arm," etc. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findeth of these, see that it be through the testimony of God's Spirit, bearing witness to thy spirit, and that it cometh through Christ: and

Date: Tue Oct 14 16:55:42 2025 -0300

a/src/0006.poly.pm b/src/0006.pm similarity index 100% rename from src/0006.poly.pm rename to src/0006.pm

Date: Mon Mar 10 13:43:44 2025 -0300

a/src/0006.poly.pm b/src/0006.poly.pm index 2d351d9..d102a90 100644 --- a/src/0006.poly.pm +++ b/src/0006.poly.pm @@ -360,12 +360,11 @@ himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [◊it{puro}◊footnote{

The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus---"Primo,thus: "Primo, ergo ejus oratio debet fieri verecundo affectu... Secundo, oratio sit puro affectu... Tertia oratio effunditur amplo affectu. Quarta oratio emittitur devoto affectu."---Ibid.}]affectu." Ibid.}] ◊it{affectu}; and he bringeth ane example of this from that woman who did wash Christ's feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a ◊it{more ample and large} affection; @@ -440,7 +439,7 @@ Now, for this prayer, it is also joined with thanksgiving; and there is a necessity in three respects that thanksgiving be joiried with prayer. First, when we are praying to God, we must thank him for what favours we have received already from him; and there is none but they know that they are bound to thank him for these. ~Secondly,Secondly, we must also thank him for favours presently received, for of necessity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he have done with prayer, he will find matter of thanksgiving to God for some favour at that time @@ -550,7 +549,7 @@ when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kent that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Eljjah,Elijah, he kent well enough that the time of the drouth was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to

Date: Wed Feb 26 19:13:20 2025 -0400

a/src/0006.poly.pm b/src/0006.poly.pm index 396cb36..2d351d9 100644 --- a/src/0006.poly.pm +++ b/src/0006.poly.pm @@ -28,9 +28,9 @@ the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous) nor careful about nothing, what the success thereotthereof sall be; but in every thing, by prayer and supplications, let our requeistsrequests be made known to God.-God. Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what @@ -42,7 +42,7 @@ strong guard unto us. Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,---"Be careful for nothing." 2. What it is that we are commanded to do,---"In everything by supplication with thanksgiving let your requeistsrequests be made known to God." 3. There is something that is promised here, whilk is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,---"The peace of God." For the world we may compass with our wits and our @@ -50,7 +50,7 @@ understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it sall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it i1sis that we should do; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our @@ -65,7 +65,7 @@ chap. 2 of this same epistle. The holy apostle says there, "For I have no man like minded, who will naturally care for your estate;" whilk is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter; and there 1s'is two sides there, and the one of them does always dispute against the other; and then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there @@ -301,141 +301,140 @@ has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to be considered of. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is ◊it{prayer} and ◊it{supplications with thanksgiving}; the extent of it is ◊it{in everything}; the end is ◊it{that by these, your requests may be made known to God}.

1. Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, ◊ref{1Tim.2.1}, there is another joined to these three, to wit, Intercession; and so there are four of them. Upon whilk place it is that the Papists buildeth their mass, and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle ot Augustine, written by him to Paulinus;◊footnote{"Illa plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpretationes, gratiarum actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.} and they say that according to that same order that he sets down there in his Epistle, and is used ◊ref{1Tim.2 ,◊ref{1Tim.2}, is the sacrifice of the mass done. For, first of all, they have in it obsecration, whilk we call supplication, and this done before the consecration of the elements. 2. There is prayer, and this 1sis used in the very time of consecration, and afterwards also when the priest says, "Au-demus dicere Pater noster." 3. There is postulations used in it, whilk we call intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our Service-book, and the prayers that are used in it, and so what the Papists has tane to defend their mass, some of our clergymen has tane the same to defend the Service-book.◊footnote{Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defence of the Service-book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ane English mass.

The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus---"Primo, ergo ejus oratio debet fieri verecundo affectu... Secundo, oratio sit puro affectu... Tertia oratio effunditur amplo affectu. Quarta oratio emittitur devoto affectu."---Ibid.}] ◊it{affectu}; and he bringeth ane example of this from that woman who did wash Christ's feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a ◊it{more ample and large} affection; when the sinner dare not only pray for themselves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from ◊it{devoto affectu}, as he calls it; and for this he brings in the example of Lazarus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifteth up his eyes and says, "Father, I thank thee that thou heardest me." As I told you, this is very sweet-like, but the solidity of it is not to be lippened to (depended on): it is like a thing that is very sweet or beautiful-like, but has no substance with it. And therefore, we must not ground our faith upon such conceits as these, albeit, for the most part, it has been counted the learning of this generation wherein we live.◊footnote{ A deserved hit at the practice of the Prelatists of that age, which is the practice of too many still, of referring continually to "the Fathers" and other ancient writers, in proof of their opinions.} And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite anew (enow) of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that Supplications be made for removing of ills, imminent or incumbent; that Prayer is for supplying of good things we would have; that Intercession is when we intercede for others; and that Thanksgiving is when we offer praises and thanksgiving to God for hearing us in these. But the meaning of all these is, to express the nature of prayer unto us, that we may learn, when we are once begun in it, to pray for all these: and so when we fall upon such a ground as that, it is best for us to keep ourselves by it.

The thing that we are to learn here is, that the best way for us to disburden ourselves of our carefulness about the success of anything, and to roll the matter over upon God, is to pray to God, and with prayer to join thanksgiving. "Be careful for nothing, but in everything by prayer and supplication with thanksgiving;" according to that, ◊ref{Ps.50.15} "Call upon me in the day of thy trouble; I will answer thee, and thou sall glorify me." Thou knows that it is God who hears prayers, and thou prays to him; and then thou says, I have prayed to God and he has heard me, and therefore I will glorify him; for by that thou knows that he is not a dumb nor a deaf idol; for I know that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that thou has prayed to God according to his word, and he hears thee, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot disburden their cares upon God. And when God is beginning to work anything wherefore thou ought to care, then he is calling thee to pray to him, and so to cast the burden aff ourselves upon himself; and, indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out) in sorrow, and in the depths of affliction, and not to know so mickle as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting-place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat not what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it sall not miss but it sall bring help to us. And so, when the sancts and children of God are at ane extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in ane extremity that ye know not what to do; ye can see no way how to get anything in to yow, nor how to get a messenger sent out from yow, nor have ye any who will hazard to go for yow; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit Saint Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and to fly to heaven's gates, and rap and knock there; and it would win in through the Mediator Jesus to the Lord of hosts and armies, of whom ye heard the day. And if we could use this messenger aright, he could soon send down help and supply for us.

Now, for this prayer, it is also joined with thanksgiving; and there is a necessity in three respects that thanksgiving be joiried with prayer. First, @@ -462,39 +461,39 @@ to God, neither for favours bestowed upon ourselves nor upon others. Secondly, when we pray to God, and it is not joined with thanksgiving for present favours, it is a token that our prayers are only but lip-labour. And when we pray to God, and does not promise to be thankful to him for afterwards, then it is a token that our prayers are nothing else but hypocrisy; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that thou be praying to God for a good success, either to thy own particular adoes, or for the matter of thy salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among yow again, and be thankful to him that he has granted yow any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among yow. Evermore, when ye pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyself or for the kirk.

2. Now, ye be remembered there were other two words I promised to speak of to yow. The extent of this duty of prayer, ◊it{in everything}. Before, ye heard he said, "be careful for nothing." Now, he says, "In everything let your requests be made known to God." The one of these is contrary to the other; the one speaks of ◊it{nothing}, the other of ◊it{everything}: and so ye see that the one is of als large ane extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou stands in need of, then recommend the matter to God, and resolve that thou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave aff doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun to such a reformation as he wan to, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time, "The Pope sall sooner be converted, and turn from his ways, than I sall quite this." And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when thou art troubled about the success thereof, think that it is a direct calling @@ -503,38 +502,39 @@ recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou sall find the peace of God possessing thy soul. O if we kent this, what a communion there is between God and the Christian soul! They cry to him, "Abba, father, my father;" the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especially, beloved, we would be exceeding earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requeistsrequests known to God concerning it. And, therefore, we are exhorted by the prophets to give the Lord rest neither day nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time bygane, whether ye have been slack in them, or if ye have been fervent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his Sion be established, and made the beauty of this land. And, ◊ref{Isa.51.17}, "Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury:" and then, after that, he goes on promising mercy to them, if they will call for it. And, ◊ref{Isa.63.16}, they say, "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; doubtless, O Lord, thou art our father:" so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, ◊ref{Jer.14.7}, the prophet says, "O Lord, though our iniquities testify against us, do thou it for thy name's sake:" and so he goes sweetly in confessing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it that we may have our recourse to him by prayer in everything; but especially in the matters of the kirk, we ought to be most earnest with him in prayer for that.

3. Now the end wherefore this should be done is, "That your requeistsrequests may be made known to God." Qu. ---Does not the Lord know what are our requests before we present them to him in prayer? A.---Yes, he knows them as well before as he knows them after, for this is the difference between these supplications that we put up to God, and these that we put up to men; for when we present a supplication for anything to men, we present it for that end, to make our requeistrequest known to them, because they know it not before, or at least they know it not perfectly; and we do it to move them to grant our requeists:requests: but it is not so with God, for neither can we inform him any better concerning our estate than he is already, nor can we move him to grant us anything, whilk before he did not intend to give us. But the Scripture speaks so of God, because the Lord @@ -550,96 +550,93 @@ when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kent that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Eljjah, he kent well enough that the time of the drouth was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing sall be; as when there is appearance of ane good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilk moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It is true so he will, yet it becometh us, when we see the Lord working for us, to go out and meet him; and if he have ordained any good thing to be done to thee, readily (likely) he will stir thee up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of Reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.STOP

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it is "The peace of God." Whilk peace of God is so great a matter that it passes the mind, judgment, and understanding of all men to take it up. And where this peace is, it guardeth the heart and the mind from all invasions of enemies. And the way how we come unto this peace is "through Jesus Christ."

◊it{First}, then, it is peace that is promised. Peace; yes, peace. Peace is a thing that is sweet and amiable. When there is a natural peace among all the humours in the body, and one of them strives not against another, then there is health in the body. And when there is domestic peace in a family, between master and servants, husband and wife, parents and children, it is a sweet thing; when there is no disturbance at all among them, that family will thrive. And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable; and it is the way for the uphold of a kingdom: but where there is division in a kingdom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is als comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was the cause of all our division in this kirk.◊footnote{ The peace and good order of the Church were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.} And what was the peace they cried for? Nothing else but a peaceable possession of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house established for themselves, and for their seed after them.◊footnote{"l could speak of other apostat ministers also, who for a long time were opposits to the Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics; such as Patrick Forbes, Laird of Corse," etc. ---Row, p. 260.} And so, for all in the kirk to go always in one way, and so to have peace in it, that is not the best of it: division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primitive kirk, than that all should have agreed peaceably together to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed) themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. Whilk curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them through the land.

◊it{Secondly}, "The peace of God." Why is it called the peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who has it. We may say that we sall have peace, but except the Lord grant it unto us, we sall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

◊it{Thirdly}, "It passes understanding." This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith who is the mother of this peace, and of joy who is the companion of it, they are strange and uncow (uncouth) language to him. He cannot conceive of that, nor think of it what it means. Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that whilk he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, &c,etc, but there is none can tell how much he has of every one of these. Even as it was [with?] the Queen of Sheba, when she came to see Solomon; when she had anes gotten a sight of him, it is said she had no more heart in her, her heart @@ -648,12 +645,11 @@ were in him so far beyond that whilk was reported to her of him, or whilk she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,it is so far beyond his expectation: there is none who understands what this peace of God is, no these who has it; and so they cannot express it, but they know well enough when they have this peace. Even as it is in the health of the body, speir (ask) at any man what it is, he cannot tell you what it is, or how great a benefit it is: but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

And then where this peace of God is, "It guardeth the heart and the mind." It guardeth that part of a man, whilk does understand everything, and it does also @@ -679,25 +675,26 @@ things. If ye have eyes to see, ye will know when the sun shines, and when it shines not, and ye will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And ◊ref{Ps.25.14},it is said, "The secret of the Lord is revealed to them that fear him;" so the Lord revealeth secret things to his own, whilk the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And ◊ref{34.8},◊ref{Ps.34.8}, David says, "Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste of his goodness throucrh Christ. And in the Canticles the spouse says to Christ, "Let him kiss me with the kisses of his mouth;" and in another place, "Let him embrace me with his right arm," etc. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findeth of these, see that it be through the testimony of God's Spirit, bearing witness to thy spirit, and that it cometh through Christ: and then thou sall get that hidden manna; it sall always spring up to thee, like a wholesome well to refresh thee, and not as a rotten pool to poison thee: thou sall get that white stone with that new name written in it, whilk none knows but these who has it.

And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, whilk passes understanding, that so our hearts and minds may be guarded thereby, through Jesus Christ, To whom, etc.

Date: Wed Feb 26 18:59:39 2025 -0400

a/src/0006.poly.pm b/src/0006.poly.pm index e0f7177..396cb36 100644 --- a/src/0006.poly.pm +++ b/src/0006.poly.pm @@ -294,84 +294,58 @@ remembrance of ignominy and shame. These who kent them or had anything to with them, they sall be ashamed of them, when they hear of them. So let us learn to be careful in nothing carkingly.

STOPII. ¢ But"But in everything by prayer and supplication, with thanksgiving, let your requeistsrequests be made known to God." Obj. Then sall we be careful for nothing, sall we take no care at all? No carking care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to be considered of. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is prayer◊it{prayer} and supplications◊it{supplications with thanksgiving;thanksgiving}; the extent of it is /n cverything;◊it{in everything}; the end is that◊it{that by z‘/Je.rethese, your requeistsrequests may be made known to God.God}.

1. Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, 1 Tim. ii. v. 1,◊ref{1Tim.2.1}, there is another joined to these three, to wit, Intercession; and so there are four of them. Upon whilk place it is that the Papists buildeth their mass,- [ ] Completed?

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PHILIPPIANS V. 6, 7. 79 and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle ot Augustine, written by him to Paulinus;*Paulinus;◊footnote{"Illa plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpretationes, gratiarum actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.} and they say that according to that same order that he sets down there in his Epistle, and is used 1 Tim. ii.,◊ref{1Tim.2 , is the sacrifice of the mass done.- For, first of all, they have in it obsecration, whilk we call supplication, and this done before the consecration of the elements. 2. There is prayer, and this 1s used in the very time of consecration, and afterwards also when the priest says, Au-demus"Au-demus dicere Pater noster.'noster." 3. There is postulations used in it, whilk we call intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our Service-book, and the prayers that are used in it, and so what the Papists has tane to defend their mass, some of our clergymen has tane the same to defend the Service-book.+Service-book.◊footnote{Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defence of the Service-book. See Row's Appendix.} And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ane English mass.‘

1 Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written◊it{De quatuor modis orandi}◊footnote} The reference is here wrongly given. It should be, "De affectionibus orantium." Bernard has a pamphlet in defence of the Service-book. See Row's Appendix.

- [ ] Completed?

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74 SERMON.

Desermon, "De quatuor modis orandi*orandi," but in it there is no allusion to the subject in hand.} It is true it is sweet-like indeed, but how sound it is I leave that to yourselves, to be judged by yow, for I will not stay to speak of it now. He says, we are hindered to pray two ways.+ways.◊footnote{Duobus autem modis impeditur oratio peccatoris: vell nulla, vel nimia luce.---Sermo CVII., De Affectionibus Orantium. Works by Mabillon, I. 1228 b. Paris, 1680.} One is, we are hindered to pray when our light is not great; again, we are hindered when our light is over great. When we have no light, then we are hindered to pray to God, because we see not our sins; and when we have over great light, we are @@ -379,53 +353,35 @@ also hindered to pray to God, because then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such ane indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilk he calls verecundo affectu.◊it{verecundo affectu}. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [puro}] affectu;[◊it{puro}◊footnote}

t Duobus autem modis impeditur oratio peccatoris: vell nulla, vel nimia luce.---Sermo CVII., De Affectionibus Orantium. Works by Mabillon, I. 1228 b. Paris, 1680.

1 The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus--- ¢ Primo, ergo ejus oratio debet fieri verecundo affectu. . . . Secundo, oratio sit puro affectu. . . . Tertia oratio effunditur amplo affectu.

Quarta oratio emittitur devoto affectu."---74id.

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PHILIPPIANS V. 6, 7. 75 he calls it; and for this he brings in the example of Lazarus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifteth up his eyes and says, ¢ Father,"Father, I thank thee that thou heardest me." As I told you, this is very sweet-like, but the solidity of it is not to be lippened to (depended on): it is like a thing that is very sweet or beautiful-like, but has no substance with it. And therefore, we must not ground our faith upon such conceits as these, albeit, for the most part, it has been counted the learning of this generation wherein we live.*live.◊footnote} A deserved hit at the practice of the Prelatists of that age, which is the practice of too many still, of referring continually to "the Fathers" and other ancient writers, in proof of their opinions.} And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite anew (enow) of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that Supplications be made for @@ -440,30 +396,12 @@ keep ourselves by it. The thing that we are to learn here is, that the best way for us to disburden ourselves of our carefulness about the success of anything, and to roll the matter over upon God, is to pray to God, and with prayer to join thanksgiving. ‘"Be"Be careful for nothing, but in everything by prayer and supplication with thanksgiving;" according to that, Ps. 1,1 ¢ Call◊ref{Ps.50.15} "Call upon me in the day of thy trouble; I will answer thee, and thou sall glorify me." Thou knows that it is God who hears prayers, and thou prays to him; and then thou says, I have prayed to God and he has heard me, and therefore I will glorify him; for by that thou knows that he is not a dumb nor a deaf idol; for I know

* A deserved hit at the practice of the Prelatists of that age, which 1s the practice of too many still, of referring continually to "the Fathers" and other ancient writers, in proof of their opinions.

T Verse 135.

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76 SEEMON.

that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that thou has prayed to God according to his word, and he hears thee, then it is not possible but thou @@ -494,18 +432,6 @@ will help. And, indeed, albeit Saint Andrews were presently enclosed about with companies of men, so that we could see no way to send a messenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and

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PHILIPPIANS V, 6, 4. 74

to fly to heaven's gates, and rap and knock there; and it would win in through the Mediator Jesus to the Lord of hosts and armies, of whom ye heard the day. And if we could use this messenger aright, he could soon send down help and @@ -522,7 +448,7 @@ prayer, he will find matter of thanksgiving to God for some favour at that time received. Ye may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but ye will see again that he endeth many of them with joy, praises, and thanksgiving to God; and this was not for anythingthatanything that he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the @@ -532,24 +458,11 @@ thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they be who comes to pray to God, and thanketh him not for his bygane favours, it isa token that we are altogether unfit and unprepared for prayer, when we givenot thanks to God, neither for favours bestowed upon ourselves nor upon others. ~Secondly,Secondly, when we pray to God, and it is not joined with thanksgiving for present favours, it is a token that our prayers are only but lip-labour. And when we pray to God, and does not promise to be thankful to him for afterwards, then it is a token- [ ] Completed?

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2. Now, ye be remembered there were other two words I promised to speak of to yow. The extent of this duty of prayer, in everything."◊it{in everything}. Before, ye heard he said, ¢ be"be careful for nothing." Now, he says, ¢ In"In everything let your requeistsrequests be made known to God." The one of these is contrary to the other; the one speaks of nothing,◊it{nothing}, the other of everything:◊it{everything}: and so ye see that the one is of als large ane extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by @@ -580,18 +493,6 @@ in the smallest matters also. Luther had never wun to such a reformation as he wan to, if he had not laid that ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time,

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PHILIPPIANS V. 6, 7. 79

"The Pope sall sooner be converted, and turn from his ways, than I sall quite this." And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter @@ -602,7 +503,7 @@ recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou sall find the peace of God possessing thy soul. O if we kent this, what a communion there is between God and the Christian soul! They cry to him, ¢ Abba,"Abba, father, my father;" the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especially, beloved, we would be exceeding @@ -613,35 +514,21 @@ nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time bygane, whether ye have been slack in them, or if ye have been fervent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his Sion be established, and made the beauty of this land. And, Isa. li. * "" Awake,◊ref{Isa.51.17}, "Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury: 7fury:" and then, after that, he goes on promising mercy to them, if they will call for it. And, Is. Ixiii.,+◊ref{Isa.63.16}, they say, ¢ Doubtless"Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; doubtless, O Lord, thou art our father:" so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, Jer. xiv.,}◊ref{Jer.14.7}, the prophet says, * Vefrse 17. t Verse 16. i Verse 7.

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8o SERMON.

"" O"O Lord, though our iniquities testify against us, do thou it for thy name's sake: 7sake:" and so he goes sweetly in confessing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it that we may have our recourse to him by prayer in everything; but especially in the matters of the kirk, we ought to be most earnest with him in prayer for that.

3. Now the end wherefore this should be done is, "That your requeists may be made known to God." Qu. ---Does not the Lord know what are our requeistsrequests before we present them to him in prayer? A.---Yes, he knows them as well before as he knows them after, for this is the difference between these supplications that we put up to God, and these that we put up to men; for when we present a @@ -664,18 +551,6 @@ promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kent that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Eljjah, he kent well enough that the time of the drouth

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PHILIPPIANS V. 6, 7. 81

was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and @@ -696,32 +571,20 @@ of a blessing to come upon the work of Reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.

STOP

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it 1s ¢ Theis "The peace of God." Whilk peace of God is so great a matter that it passes the mind, judgment, and understanding of all men to take it up. And where this peace is, it guardeth the heart and the mind from all invasions of enemies. And the way how we come unto this peace is ¢ through"through Jesus Christ."

First,◊it{First}, then, it is peace that is promised. Peace; yes, peace. Peace is a thing that is sweet and amiable. When there is a natural peace among all the humours in the body, and one of them strives not against another, then there is health in the body. And when there is domestic peace in a family, between master and servants, husband and wife,

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82 ' SERMON.

parents and children, it is a sweet thing; when there is no disturbance at all among them, that family will thrive. And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable; and it is @@ -730,11 +593,19 @@ it is the ready way to bring the destruction thereof. And peace in the kirk, it is als comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was the cause of all our division in this kirk.*kirk.◊footnote} The peace and good order of the Church were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.} And what was the peace they cried for? Nothing else but a peaceable possession of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house established for themselves, and for their seed after them.+them.◊footnote{"l could speak of other apostat ministers also, who for a long time were opposits to the Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics; such as Patrick Forbes, Laird of Corse," etc. ---Row, p. 260.} And so, for all in the kirk to go always in one way, and so to have peace in it, that is not the best of it: division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primitive kirk, than that all should have agreed @@ -746,41 +617,18 @@ upon them and their posterity. Whilk curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them through the land.

Secondly, " The◊it{Secondly}, "The peace of God." Why is it called the* The peace and good order of the Chuarch were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.

il could speak of other apostat ministers also, who for a long time were opposits to the Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics; such as Patrick Forbes, Laird of Corse," &c. ---Row, p. 260.

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PHILIPPIANS V. 6, 7. 83 peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who has it. 'WeWe may say that we sall have peace, but except the Lord grant it unto us, we sall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

Thirdly, It◊it{Thirdly}, "It passes understanding." This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith who is the mother of this peace, and of joy who is the companion of it, they are strange and uncow (uncouth) language to @@ -793,38 +641,26 @@ whilk he sees that it is the sea, but he cannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, &c, but there is none can tell how much he has of every one of these. Even as it was [with ][with?] the Queen of Sheba, when she came to see Solomon; when she had anes gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far'far beyond that whilk was reported to her of him, or whilk she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,it is so far beyond his expectation: there is none who understands what this peace of God is, no these who has it; and so they

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84 SERMON.

cannot express it, but they know well enough when they have this peace. Even as it is in the health of the body, speir (ask) at any man what it is, he cannot tell you what it is, or how great a benefit it is: but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

And then where this peace of God is, It"It guardeth the heart and the mind." It guardeth that part of a man, whilk does understand everything, and it does also guard that part of a man, whilk does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever are possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto ¢ through"through Jesus Christ." And there is also a peace whilk cometh through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also @@ -843,28 +679,14 @@ things. If ye have eyes to see, ye will know when the sun shines, and when it shines not, and ye will see a difference between the one time and the other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And Ps. xxv.,*itis◊ref{Ps.25.14},it is said, " The"The secret of the Lord is revealed to them that fear him;" so the Lord revealeth secret things to his own, whilk

* Verse 14.

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CONCLUSION. 85

the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And Ps. xxxiv.,*◊ref{34.8}, David says, ¢ Taste"Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste of his goodness throucrh Christ. And in the Canticles the spouse says to Clll‘lStChrist, "Let him kiss me with the kisses of his mouth;" and in another place, ¢ Let"Let him embrace me with his right arm," &c.etc. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findeth of these, see that it be through the testimony of @@ -878,19 +700,4 @@ And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, whilk passes understanding, that so our hearts and minds may be guarded thereby, through Jesus Christ, To whom, &c.

ConcrusioN. f

We have to regret, beloved, that when our hearts should be present, and should be lifted up, to the praise and honour of God, and to the comfort of our own souls, that then we should find them to be blind, senseless, and unbelieving, in the receiving of spiritual things: when we look unto them, ofttimes we find them astray aff these things; and

* Verse 8.

t This « Conclusion'' appears to be, not the conclusion of the foregoing discourse, but the conclusion after the celebration of the Supper. The discourse is formally closed with the preceding words, «" Through Jesus Christ, To whom, &c."etc.

Date: Wed Feb 26 16:17:02 2025 -0400

a/src/0006.poly.pm b/src/0006.poly.pm index f632b47..e0f7177 100644 --- a/src/0006.poly.pm +++ b/src/0006.poly.pm @@ -1,43 +1,43 @@ #lang pollen

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 the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempestuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as ye know people use to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, whilk is spoken of in this text, whilk now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, whilk is gotten through Christ, is that peace whilk passes understanding. And if we had it, we should be guarded and keeped by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we be guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;◊footnote{This discourse, whilst adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.} and it is the thing that can keep us best in all troubles; and it is attained by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous) nor careful about nothing, what the success thereot sall be; but in every thing, by prayer and supplications, let our requeists be made known to God.- Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them sall be, let us leave that to the Lord. And if so be that we perform that duty whilk is required of us, and leave the success to the Lord, then this peace of God, it sall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,---"Be careful for nothing." 2. What it is that we are @@ -54,19 +54,19 @@ that we should not do; what it i1s that we should do; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requests be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. But let us now go on in order with the words as they lie in the text.

I. "Careful." The word that is here translated ◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, chap. 2 of this same epistle. The holy apostle says there, "For I have no man like minded, who will naturally care for your estate;" whilk is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter; and there 1s' two sides there, and the one of them does always dispute against the other; and then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there @@ -75,11 +75,11 @@ whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ane ill part, to signify ane unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word ◊it{care}, and when the word is taken in ane ill sense, they translate it ◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what sall be the events of that whilk they do.

Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, it is commanded of God to care for @@ -93,19 +93,18 @@ thoughts to choose that whilk is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow; for it can never see the end of anything, what it sall be. This lawful care, it contents itself with doing the duty in anything,---it rests there; but for this unlawful carefulness, it does not so,---it cannot content itself with doing the duty, but it would evermore be at farder; it troubles itself about the success and event what that sall be. Now ye may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; 1t is only a providence and foresight of things, that makes them who has it to think upon doing their duty, and it rests there; but for that carking carefulness, it is altogether unlawful and forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like to those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what sall be the success and event of everything.

Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or @@ -124,12 +123,11 @@ that covenant that formerly ye had made with the Lord. And indeed, (as I told you before,) ye departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now ye are entered in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not als great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. ◊it{First}, there is a national care. What sall become of this whole @@ -137,162 +135,164 @@ nation;---whether we sall have peace, or if we sall have war in it?◊footnote{ This was just the question that was trembling in the balance at that very moment. The sagacious mind of Henderson would even seem to have anticipated nothing less than war, judging from certain things in subsequent sermons in this volume, and war was the actual issue.}---whether we sall attain to our liberties both religious and civil, and if we sall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we sall be the most slavish people every way, that ever was heard of under the cope of heaven: we sall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The ◊it{second} care of this land it is a domestic care; noblemen caring what sall become of their houses and rents; barons and gentlemen thinking what sall become of their houses and their estate; and burgesses thinking what sall become of our burghs, of our houses, of our ventures,◊footnote{◊it{Ventures}.---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, Nov. 27, 1638.} if so be that we sall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates sall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that ye had the great Chancellor of Scotland to stay into your city.◊footnote{ Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan. 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, "As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.} And now ye have carefulness about it; ye think what if he sall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, 15t Nov. 1638.} that they would not preach to yow, what if they sall return to their places again, how sall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The ◊it{third} sort of care is a personal care; such as ye of this congregation has, and all these who are come here at this time,◊footnote{Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.} to receive some comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do ye these duties that the Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ane army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will shew unto you two or three reasons wherefore ye should do this.

◊it{First}. Because our carefulness about the success and event of anything, it is to take God's prerogative from him. In ◊ref{1.Pet.5.7},◊ref{1Pet.5.7}, the apostle says, "Cast all your care upon God, for he careth for you." There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suitable thing for us to do. And ◊ref{Ps.37.5}, David says, "Commit thy way unto the Lord; trust also in him, and he sall bring it to pass:" that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all convening together in me, whilk makes up a unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the success what it sall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it aff myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it sall be. This is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God's prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. 1. We take on a burden upon our own back, whilk we are not able to bear, and so wrong ourselves. And 2. The Lord has taken the success of everything to be his own prerogative; and, therefore, in so doing we rob God of that whilk is his due. And sall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when the light of the gospel is clearly preached 3 and has so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, sall we now begin to cast doubts about the success thereof? No, no. Let us not do so, but let us pursue and go on to the uttermost in doing our duty, and we sall find the success in end to be sweet and comfortable. Sall we then sacrilegiously rob God of that whilk is his prerogative and due, and take the thing upon ourselves whilk we are not able to do?

A ◊it{second} reason wherefore we should not trouble ourselves about the success of matters is this. What will all our carefulness do? it will help us nothing at all, as ye heard the day already.◊footnote{An allusion to the discourse preached in the morning by, as the prefixed minute informs us, "Mr Andrew Auchinlek," the Sermon and the minute thus mutually confirming one another.} "Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the city, he that watches, watches in vain." It is in vain for us to rise up early, to lie down late, and to eat the bread of sorrow all the day long, except the Lord give the blessing to our labours. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfort in it. Can any of you by your carefulness, as our Master says, add one cubit to his stature, or change one hair from white to black? Now, if ye, by your care, cannot do these things which are so little, how can ye do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then ye will be as orphans and fatherless children, who has nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and panded (pledged) his truth to care for us, and yet we do not lay our burdens over upon him, it is well wared◊footnote{◊it{Well wared}. Well deserved} that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or fear of this kind, depart from the smallest thing that is in our Covenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.} for if ye lose but ene dram weight of God's glory and honour, ye sall not miss to lose a whole stone weight of your own with it. Remember but of Haman's policy, that he used to establish himself and his after him, and to attain to respect and honour. He thought that the meetest way to do so was, to have all the Jews throughout the king's provinces cut aff; and yet that same was the very mean of his utter ruin and decay. And remember also of Jeroboam's policy, that he used to get his kingdom and his throne established for ever. He thought he would not have the people of the ten tribes going up to Jerusalem, as they were wont to do, for fear that they should be allured some way to join themselves to the old Kingdom of Judah again; and therefore he would erect two calves, one at Dan, another at Bethel, that the people of the ten tribes might worship there; and then he thought he was sure enough, when he had done so. And yet, that same was the very mean of taking the kingdom from him, and from all his posterity after him. And remember also of the policy of the Pharisees and elders of Israel in our Saviour's days. They say, If we hearken unto him and believe in him, then the Romans, they will come upon us, and they will take our nation and our city from us; and yet their not hearing of him, and believing in him, was the cause wherefore the Lord made the Romans to come upon them to destroy them. And so men, by their policies and devices that they use contrair to the commandment of God, they are aye twining and twisting so many ropes to hang themselves, and when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when thou thinks that thou are establishing thyself by some sinful course, he will turn it upon thyself, and disappoint thee of thy purpose. I will only give you but one example of this, and it is written, ◊ref{2Kgs.10}. Ahab, he was a very wicked man, and sold himself to work wickedness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom should not be established in his seed, to tell him that none of his posterity shonld reign after him; and in very familiar terms he tells it, that there should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israel and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads aff them in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sall be no memory of them, except it be a remembrance of ignominy and shame. These who kent them or had anything to with them, they sall be ashamed of them, when they hear of them. So let us learn to be careful in nothing carkingly.

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Date: Wed Feb 26 16:16:44 2025 -0400

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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 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."'

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PHILIPPIANS V. 0, 7. 63 the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempestuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as ye know people use to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, whilk is spoken of in this text, whilk now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, whilk is gotten through Christ, is that peace whilk passes understanding. And if we had it, we should be guarded and keeped by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we be guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;*this;◊footnote{This discourse, whilst adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.} and it is the thing that can keep us best in all troubles; and it is attained by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous) nor careful about nothing, what the success thereot sall be; but in every thing, by prayer and supplications, let our requeists be made known to God.- Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that

* This discourse, whilst adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.

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64 SERMON.

ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them sall be, let us leave that to @@ -71,11 +40,11 @@ leave the success to the Lord, then this peace of God, it sall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,---* Bedo,---"Be careful for nothing." 2. What it is that we are commanded to do,---‘Indo,---"In everything by supplication with thanksgiving let your requeists be made known to God." 3. There is something that is promised here, whilk is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,---¢ Theunderstanding,---"The peace of God." For the world we may compass with our wits and our understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it sall be a strong @@ -85,24 +54,14 @@ that we should not do; what it i1s that we should do; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requeistsrequests be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. ~ButBut let us now go on in order with the words as they lie in the text.

I. «Careful.""Careful." The word that is here translated careful,◊it{careful}, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, cap.chap. 2 of this same epistle. The holy apostle says there, "For I have no man like

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PHILIPPIANS V. 6, 7. 65

minded, who will naturally care for your estate;" whilk is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to @@ -116,8 +75,8 @@ whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ane ill part, to signify ane unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word care,◊it{care}, and when the word is taken in ane ill sense, they translate it carefulness.◊it{carefulness}. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what sall be the events of that whilk they do. @@ -135,20 +94,6 @@ but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow; for it can never see the end of anything, what it sall be. This lawful care, it contents itself with doing the duty in

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66 SERMON.

anything,---it rests there; but for this unlawful carefulness, it does not so,---it cannot content itself with doing the duty, but it would evermore be at farder; it troubles itself about the success and event what that sall be. Now @@ -160,7 +105,7 @@ forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like to those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what sall be the success and event.ofevent of everything.

Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or @@ -168,9 +113,7 @@ otherwise, if they take them to care, then their hearts are filled with unlawful carefulness. While we are in peace and prosperity, and all things that way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we wat wot)(wot) not what course to take that we may be freed of it.

Beloved, I may say that these many years past ye have lien in security, and ye have made a covenant with hell, with death, and with the grave; but I think ye @@ -182,18 +125,6 @@ you before,) ye departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now ye are entered in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done

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PHILIPPIANS V. 6, 7. 67

it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not als great as your carelessness was @@ -201,56 +132,50 @@ before, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. First,◊it{First}, there is a national care. What sall become of this whole nation;---whether we sall have peace, or if we sall have war in it?*---whetherit?◊footnote} This was just the question that was trembling in the balance at that very moment. The sagacious mind of Henderson would even seem to have anticipated nothing less than war, judging from certain things in subsequent sermons in this volume, and war was the actual issue.}---whether we sall attain to our liberties both religious and civil, and if we sall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we sall be the most slavish people every way, that ever was heard of under the cope of heaven: we sall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The second◊it{second} care of this land it is a domestic care; noblemen caring what sall become of their houses and rents; barons and gentlemen thinking what sall become of their houses and their estate; and burgesses thinking what sall become of our burghs, of our houses, of our ventures,Tventures,◊footnote{◊it{Ventures}.---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. "A few ships, well disposed, will easily bar their trade."--- Hamilton to the King, Nov. 27, 1638.} if so be that we sall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates sall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that ye had the * This was just the question that was trembling in the balance at that very moment. The sagacious mindgreat Chancellor of Henderson would even seemScotland to have anticipated nothing less than war, judging from certain things in subsequent sermonsstay into your city.◊footnote} Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in this volume, and warJan. 1635. He was the actual issue.

+ Ventures.---The interruption of trade with Englandfirst Protestant Churchman who filled that high office, and the continent was what the government chiefly counted on for breaking the resolution of the country;his appointment to it gave great and this had already becomelasting offence to the source of considerable alarm innobility. He left the burghs. ¢« A few ships, well disposed, will easily bar their trade."'--- Hamiltonkingdom, never to the King, Nov. 27, 1638.

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68 SERMON.

great Chancellor of Scotlandtime, "As we cannot look for any peace here, we will take the nearest way to stay into your city.*secure ourselves."---Baillie I., Appendix, Ban. ed.} And now ye have carefulness about it; ye think what if he sall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,tyou,◊footnote{"That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery."--- Baillie, Letter to Spang, 15t Nov. 1638.} that they would not preach to yow, what if they sall return to their places again, how sall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The #hird◊it{third} sort of care is a personal care; such as ye of this congregation has, and all these who are come here at this time,}time,◊footnote{Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.} to receive some comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, @@ -263,38 +188,12 @@ us to do our duty, and to remit the success and the event of all to God.

And I will shew unto you two or three reasons wherefore ye should do this.

First.◊it{First}. Because our carefulness about the success and event of anything, it is to take God's prerogative from him. * Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan. 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, " As we cannot look for any peace here, we will take the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.

t ¢ That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery.""--- Baillie, Letter to Spang, 15t Nov. 1638.

1 Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.

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PHILIPPIANS V. 6, 7. 69

1 Peter,*In ◊ref{1.Pet.5.7}, the apostle says, ¢ Cast"Cast all your care upon God, for he careth for yow.""you." There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suitable thing for us to do. And Psalm xxxvii. v. 5,◊ref{Ps.37.5}, David says, ‘ Commit"Commit thy way unto the Lord; trust also in him, and he sall bring it to pass:" that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this; I find a great burden of cares all @@ -303,13 +202,13 @@ to neglect the doing of my duty, and only to look to the success what it sall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it aff myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it sall be. ‘ThisThis is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God's prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. I.1. We take on a burden upon our own back, whilk we are not able to bear, and so wrong ourselves. ~AndAnd 2. The Lord has taken the success of everything to be his own prerogative; and, therefore, in so doing we rob God of that whilk is his due. And sall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who @@ -319,30 +218,20 @@ so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, sall we now begin to cast doubts about the success thereof? No, no. Let us not do so, but let us pursue and go on to* Chap. v. verse 7.

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70 ~ SERMON. the uttermost in doing our duty, and we sall find the success in end to be sweet and comfortable. Sall we then sacrilegiously rob God of that whilk is his prerogative and due, and take the thing upon ourselves whilk we are not able to do?

A second◊it{second} reason wherefore we should not trouble our‘selvesourselves about the success of matters is this. What will all our carefulness do? it will help us nothing at all, as ye heard the day already.* ¢ Exceptalready.◊footnote{An allusion to the discourse preached in the morning by, as the prefixed minute informs us, "Mr Andrew Auchinlek," the Sermon and the minute thus mutually confirming one another.} "Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the city, he that watches, watches in vain." It is in vain for us to rise up early, to lie down late, and to eat the bread of sorrow all the day long, except the 1.ordLord give the blessing to our labours. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfort in it. Can any of you by your carefulness, as our Master says, add one cubit to his stature, or @@ -353,40 +242,20 @@ God, for then ye will be as orphans and fatherless children, who has nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and panded (pledged) his truth to care for us, and yet we do not lay our burdens over upon him, it is well waredtwared◊footnote{◊it{Well wared}. Well deserved} that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or fear of this kind, depart from the smallest thing that is in our Covenant;} for if ye lose but ene dram

* An allusion to the discourse preached in the morning by, as the prefixed minute informs us, " Mr Andrew Auchinlek," the Sermon and the minute thus mutually confirming one another.

t Well wared. Well deservea.;

1 ItCovenant◊footnote{It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.

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PHILIPPIANS V. 6, 7. ]resisted.} for if ye lose but ene dram weight of God's glory and honour, ye sall not miss to lose a whole stone weight of your own with it. Remember but of Haman's policy, that he used to establish himself and his after him, and to attain to respect and honour. He thought that the meetest way to do so was, to have all the Jews throughout the king's provinces cut aff; and yet that same was the very mean of his utter ruin and decay. And~ remember also of Jeroboam's policy, that he used to get his kingdom and his throne established for ever. He thought he would not have the people of the ten tribes going up to Jerusalem, as they were wont to do, for fear that they should be allured some way to join themselves to the old Kingdom @@ -405,28 +274,16 @@ when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when thou thinks that thou are establishing thyself by some sinful course, he will turn it upon thyself, and disappoint thee of thy purpose. I will only give you but one example of this, and it is written, 2 Kings x. ~Ahab,◊ref{2Kgs.10}. Ahab, he was a very wicked man, and sold himself to work wickedness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom should not be established in his seed, to tell him that none of his posterity shonld reign after him; and in

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72 SERMON.

very familiar terms he tells it, that there should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israe]Israel and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads aff them in one day, and bring them @@ -435,8 +292,9 @@ make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sall be no memory of them, except it be a remembrance of ignominy and shame. These who kent them or had anything to with them, they sall be ashamed of them, when they hear of them. So let us learn to be careful in nothing car kinglycarkingly.

STOP

II. ¢ But in everything by prayer and supplication, with thanksgiving, let your requeists be made known to God." Obj. Then sall we be careful for nothing, sall

Date: Wed Feb 26 15:57:44 2025 -0400

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SERMON.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

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 ;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."'

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PHILIPPIANS V. 0, 7. 63

PHILIPPIANS V. 0, 7. 63the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempestuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as ye know people use to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more comfortable for us to have our souls filled with that peace, whilk is spoken of in this text, whilk now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, whilk is gotten through Christ, is that peace whilk passes understanding. And if we had it, we should be guarded and keeped by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies; and we must of necessity be overcome by them, unless we be guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;* and it is the thing that can keep us best in all troubles; and it is attained by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, according to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (solicitous) nor careful about nothing, what the success thereot sall be; but in every thing, by prayer and supplications, let our requeists be made known to God.- Let us not trouble ourselves with anything, but only have a care of doing our duty; whether it be for the preparation of anything that

the Lord our God, and for advancing the salvation of our own souls. And when the Lord gives unto us such a fair hour of the day of his gracious visitation in such a tempes- tuous time as this is, we had need to take notice of it, and to learn to make the right use of it. Even as ye know people use to do when there is a unseasonable harvest time, whenever they can have a fair hour in it, they cut down their corns and gathers them together. And yet, albeit that this sort of peace be a very comfortable thing, to have such a peace at such a time, yet it is exceeding far more com- fortable for us to have our souls filled with that peace, whilk is spoken of in this text, whilk now we have read to yow. And this peace, when we would have it, we must still come to Christ, and get it through him: and that peace, whilk is gotten through Christ, is that peace whilk passes understanding. And if we had it, we should be guarded and keeped by it, in our hearts and in our minds, against all these fears and discouragements wherewith our souls are compassed about, as by so many enemies ; and we must of necessity be overcome by them, unless we be guarded by such a strong guard as this peace of God is. Surely, beloved, this is the very thing that of all things we stand in greatest need of at such a time as this;* and it is the thing that can keep us best in all troubles ; and it is attained by these means that now we are about of the word and of the sacraments. This is the thing that the Lord does promise unto us, and we are to expect it from God through Jesus Christ, when we use the means, accord- ing to his direction and warrant set down to us in his word. And a special help and a mean whereby we may get this peace of God that passes understanding is, to be solist (soli- citous) nor careful about nothing, what the success thereot sall be; but in every thing, by prayer and supplications, let our requeists be made known to God.- Let us not trouble ourselves with anything, but only have a care of doing our duty ; whether it be for the preparation of anything that* This discourse, whilst adapted to a sacramental occasion, was also evidently intended by the preacher to prepare his hearers for the crisis in civil and ecclesiastical affairs which be saw approaching.

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64 SERMON.

64 SERMON.ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them sall be, let us leave that to the Lord. And if so be that we perform that duty whilk is required of us, and leave the success to the Lord, then this peace of God, it sall always serve for this end to be a strong guard unto us.

ought to be prepared, or if it beNow for the communication of anything to us, whetherexhortation itself, it beconsists in matters of the world, or in such matters as thisthree things. 1. What it is thatnow we are about, whatforbidden to do,---* Be careful for nothing." 2. What it is that we are commanded to do,---‘In everything by supplication with thanksgiving let your requeists be made known to God." 3. There is something that is promised here, whilk is the eventmost rare and success of them sall be, let us leaveexcellent jewel, and the richest treasure that toever was yet heard of, and does fardest pass our capacity and understanding,---¢ The peace of God." For the Lord.world we may compass with our wits and our understandings; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we perform that duty whilk is re- quired of us, and leave the success to the Lord, thenget this peace of God, it sallalways serve for this end to be a strong guard unto us.to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it i1s that we should do; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything; but we must not be careful about the event, but only to let our requeists be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. ~But let us now go on in order with the words as they lie in the text.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,—* Be careful for nothing.” 2. What it is that we are com- manded to do,—‘In everything by supplication with thanksgiving let your requeists be made known to God.” 3. There is something that is promised here, whilk is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,—¢I. «Careful." The peace of God.” For the world we may compass with our wits and our understandings ; but we cannot do so with this peace of God, for it passes all understanding. And if so beword that we get this peace of God,is here translated careful, as it sall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have containedis in the words, Whatoriginal language, it is that we should not do; whatsometimes taken in a good part, as it i1s that we should do ; and what sall be the eventis ver. 20, cap. 2 ofall that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything ; but we must not be careful about the event, but only to let our requeists be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. ~But let us now go on in order with the words as they lie in the text.same epistle. The holy apostle says there, "For I have no man like

I. «Careful.” The word that is here translated care- ful, as it is in the original language, it is sometimes taken in a good part, as it is ver. 20, cap. 2 of this same epistle. The holy apostle says there, “For I have no man like-- [ ] Completed?

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PHILIPPIANS V. 6, 7. 65

PHILIPPIANS V. 6, 7. 65minded, who will naturally care for your estate;" whilk is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter; and there 1s' two sides there, and the one of them does always dispute against the other; and then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other; and where there is a disputing, there cannot but be a division, and so a care to choose that whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ane ill part, to signify ane unlawful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word care, and when the word is taken in ane ill sense, they translate it carefulness. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what sall be the events of that whilk they do.

minded, who will naturally care for your estate ;” whilk is the same very word that is used in this place. And indeed, it is no marvel notwithstanding the nature thereof be taken in good part. Because there is no man who has a care to do his duty, but his mind always does agitate the matter ; and there 1s' two sides there, and the one of them does al- ways dispute against the other ; and then, when they have disputed the matter, whatsoever they think both to be best, they conclude upon that, that they will do it: and when it is so, there cannot but be a disputing between the one part and the other ; and where there is a disputing, there can- not but be a division, and so a care to choose that whilk is best, and to do it. And yet, nevertheless, the word more ordinarily is taken in ane ill part, to signify ane unlaw- ful care. And for this cause the late translators of the Bible, they have done very wisely in translating this word both these ways; that when the word is taken in a good sense, they translate it after the word care, and when the word is taken in ane ill sense, they translate it carefulness. Because when it is so, to be careful carkingly, it fills the heart full of care, and it rests not in doing the duty; but these who has it, they are troubled and has a carefulness to know what sall be the events of that whilk they do.Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, it is commanded of God to care for everything, and it is also commendable so to do; but for this carefulness, it is expressly forbidden of God, and it is a thing that is alto- getheraltogether unlawful. This lawful care, it is only a providence and a foresight to prevent some things, and to get some things done, so far as we can, looking always to God’s pro- videnceGod's providence to overrule; but this carefulness, it is a diffidence and distrust of God’sGod's providence towards us. Again, this lawful care, it fills the head with thoughts to choose that whilk is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow ;sorrow; for it can never see the end of anything, what it sall be. This lawful care, it contents itself with doing the duty in

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66 SERMON.

66 SERMON.anything,---it rests there; but for this unlawful carefulness, it does not so,---it cannot content itself with doing the duty, but it would evermore be at farder; it troubles itself about the success and event what that sall be. Now ye may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; 1t is only a providence and foresight of things, that makes them who has it to think upon doing their duty, and it rests there; but for that carking carefulness, it is altogether unlawful and forbidden of God; it is a distrusting of God's providence; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like to those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what sall be the success and event.of everything.

anything,—it rests there ; but for this unlawful carefulness, it does not so,—it cannot content itself with doing the duty, but it would evermore be at farder ; it troubles itself about the success and event what that sall be. Now ye may see the odds between the one and the other is very great, for the one is commanded of God and is lawful; 1t is only a providence and foresight of things, that makes them who has it to think upon doing their duty, and it rests there; but for that carking carefulness, it is altogether unlawful and forbidden of God ; it is a distrusting of God’s providence ; and it cannot rest in the head, but it falls in upon the heart and troubles and vexes it even like to those furies, or like the burning of the fire of hell. And it cannot content itself to rest upon the doing of a duty about anything, but it would always be at that, to know what sall be the success and event.of everything.Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or otherwise, if they take them to care, then their hearts are filled with unlawful carefulness. While we are in peace and prosperity, and all things that way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we wat

wot) not what course to take that we may be freed of it.

Beloved, I may say that these many years past ye have lien in security, and ye have made a covenant with hell, with death, and with the grave; but I think ye have not considered the work of the Lord, as ye should have done, in it; for if so be that ye had looked to it aright, ye might have seen the Lord punishing that covenant ye had made at that time, and punishing you for the breach of that cove- nantcovenant that formerly ye had made with the Lord. And indeed, (as I told you before,) ye departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now ye are entered in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done

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PHILIPPIANS V. 6, 7. 67

PHILIPPIANS V. 6, 7. 67it for the fashion, and for company's cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not als great as your carelessness was before, and so ye be driven from the one side to the other, between two extremities.

it for the fashion, and for company’s cause, because manyNow there is a threefold care, that we of the restthis land are careful about at this time. First, there is a national care. What sall become of the kingdom has done it,this whole nation;---whether we sall have peace, or for some worldly respect.if we sall have war in it?*---whether we sall attain to our liberties both religious and civil, and if we sall get religion established in the land in the purity thereof? And now, uponindeed, if so be that we return to our former estate wherein once we were, then we sall be the other side, I wishmost slavish people every way, that your carefulness grow not als great as your carelessnessever was be- fore,heard of under the cope of heaven: we sall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The second care of this land it is a domestic care; noblemen caring what sall become of their houses and rents; barons and gentlemen thinking what sall become of their houses and their estate; and burgesses thinking what sall become of our burghs, of our houses, of our ventures,T if soye be driven fromthat we sall stand out against human authority for the one sidecause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates sall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city---that ye had theother, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. First, there is a national care. What sall become of this whole nation ;—whether we sall have peace, or if we sall have war in it ?*—whether we sall attain to our liberties both religious and civil, and if we sall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we sall be* This was just the most slavish people every way,question thatever was heard of under the cope of heaven: we sall betrembling ina greater slavery than the people of Israel were, when they were under the Egyptian slavery. The second care of this land it is a domestic care; noblemen caring what sall become of their houses and rents; barons and gentlemen thinking what sall become of their houses and their estate; and burgesses thinking what sall become of our burghs, of our houses, of our ventures,T if so bebalance at that we sall stand out against human authority for the causevery moment. The sagacious mind of divine authority, and in obedienceHenderson would even seem to divine authority we obey not them in human authority. And we are caring for this, what if prelates sall return to this land again? Once ye of this city werehave anticipated nothing less than war, judging from certain things in carelessness about this; ay, ye prided yourselvessubsequent sermons in this, that ye had the great Primate and Metropolitan of Scotland,this volume, and your citywar wascalled the Metropolitan city—that ye had the actual issue.

* This was just the question that was trembling in the balance at that very moment. The sagacious mind of Henderson would even seem to have anticipated nothing less than war, judging from certain things in sub- sequent sermons in this volume, and war was the actual issue.+ Ventures.—TheVentures.---The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. ¢« A few ships, well disposed, will easily bar their trade.”’—trade."'--- Hamilton to the King, Nov. 27, 1638.

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68 SERMON.

68 SERMON.great Chancellor of Scotland to stay into your city.* And now ye have carefulness about it; ye think what if he sall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,t that they would not preach to yow, what if they sall return to their places again, how sall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The #hird sort of care is a personal care; such as ye of this congregation has, and all these who are come here at this time,} to receive some comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do ye these duties that the Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ane army, but only for us to do our duty, and to remit the success and the event of all to God.

great Chancellor of Scotland to stay into your city.*Andnow ye have carefulness about it; ye think what if he sall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,t that they would not preach to yow, what if they sall return to their places again, how sall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The #hird sort of care is a personal care; such as ye of this congrega- tion has, and all these who are come here at this time,} to receive some comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming ; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic,shew unto you two or personal, whatever your care be, dothree reasons wherefore ye these duties that the Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ane army, but only for us toshould do our duty, and to remit the success and the event of all to God.this.

And I will shew unto you two or three reasons where- fore ye should do this.First. Because our carefulness about the success and event of anything, it is to take God's prerogative from him.

First. Because our carefulness about* Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan. 1635. He was the successfirst Protestant Churchman who filled that high office, and event of anything,his appointment to it isgave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, " As we cannot look for any peace here, we will take God’s prerogative from him.the nearest way to secure ourselves."---Baillie I., Appendix, Ban. ed.

* Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan. 1635. He wast ¢ That towne [St Andrews] hes now no ordinare ministers, but are supplied by the first Protestant Churchman who filled that high office, and his appointmentPresbytery.""--- Baillie, Letter to it gave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, “ As we cannot look for any peace here, we will take the nearest way to secure ourselves.”—Baillie I., Appendix, Ban. ed.Spang, 15t Nov. 1638.

t ¢ That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery.””— Baillie, Letter to Spang, 15t Nov. 1638.1 Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.

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PHILIPPIANS V. 6, 7. 69

PHILIPPIANS V. 6, 7. 691 Peter,* the apostle says, ¢ Cast all your care upon God, for he careth for yow.”"yow."" There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suit- ablesuitable thing for us to do. And Psalm xxxvii. v. 5, David says, ‘ Commit thy way unto the Lord ;Lord; trust also in him, and he sall bring it to pass :”pass:" that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this ;this; I find a great burden of cares all convening together in me, whilk makes up a unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the suc- cesssuccess what it sall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it aff myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it sall be. ‘This is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God’sGod's prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. I. We take on a burden upon our own back, whilk we are not able to bear, and so wrong ourselves. ~And 2. The Lord has taken the success of everything to be his own prerogative ;prerogative; and, therefore, in so doing we rob God of that whilk is his due. And sall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when the light of the gospel is clearly preached 3 and has so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, sall we now begin to cast doubts about the success thereof ?thereof? No, no. Let us not do so, but let us pursue and go on to * Chap. v. verse 7.

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70 ~ SERMON.

70 ~ SERMON.the uttermost in doing our duty, and we sall find the success in end to be sweet and comfortable. Sall we then sacrilegiously rob God of that whilk is his prerogative and due, and take the thing upon ourselves whilk we are not able to do?

A second reason wherefore we should not trouble our‘selves about the success of matters is this. What will all our carefulness do? it will help us nothing at all, as ye heard the day already.* ¢ Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the uttermostcity, he that watches, watches in vain." It is in vain for us to rise up early, to lie down late, and to eat the bread of sorrow all the day long, except the 1.ord give the blessing to our labours. And indeed, if when we are doing our duty, andduty we sall findlook only to the suc- cesssuccess, and care for it, we can have but little comfort in endit. Can any of you by your carefulness, as our Master says, add one cubit to be sweethis stature, or change one hair from white to black? Now, if ye, by your care, cannot do these things which are so little, how can ye do anything in these things the doing whereof belongs only to God? And so take not the care of success and comfortable. Sall weevent from God, for then sacrilegiously rob God of that whilk isye will be as orphans and fatherless children, who has nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his prerogativepromise, and due,panded (pledged) his truth to care for us, and take the thing upon ourselves whilkyet we aredo not ablelay our burdens over upon him, it is well waredt that he should lay them over upon ourselves, and break our back with them, and yet the success to do?be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or fear of this kind, depart from the smallest thing that is in our Covenant;} for if ye lose but ene dram

A second reason wherefore we should not trouble our- ‘selves about the success of matters is this. What will all our carefulness do? it will help us nothing at all, as ye heard the day already.* ¢ Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the city, he that watches, watches in vain.” It is in vain for us to rise up early,* An allusion tolie down late, and to eat the bread of sorrow all the day long, except the 1.ord give the blessing to our labours. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfortdiscourse preached init. Can any of you by your care- fulness, as our Master says, add one cubit to his stature, or change one hair from white to black ? Now, if ye, by your care, cannot do these things which are so little, how can ye do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then ye will bemorning by, asorphans and fatherless children, who has nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and panded (pledged) his truth to care for us, and yet we do not lay our burdens over upon him, it is well waredt that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppressprefixed minute informs us, especially carefulness about" Mr Andrew Auchinlek," the world. Neither let us, for any care or fear of this kind, depart fromSermon and the smallest thing that is in our Covenant;} for if ye lose but ene dramminute thus mutually confirming one another.

* An allusion to the discourse preached in the morning by, as the pre- fixed minute informs us, “ Mr Andrew Auchinlek,” the Sermon and the minute thus mutually confirming one another.t Well wared. Well deservea.;

t Well wared. Well deservea. ;1 It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.

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PHILIPPIANS V. 6, 7. [

PHILIPPIANS V. 6, 7. ]weight of God’sGod's glory and honour, ye sall not miss to lose a whole stone weight of your own with it. Remember but of Haman’sHaman's policy, that he used to establish himself and his after him, and to attain to respect and honour. He thought that the meetest way to do so was, to have all the Jews throughout the king’sking's provinces cut aff ;aff; and yet that same was the very mean of his utter ruin and decay. And ~ remember also of Jeroboam’sJeroboam's policy, that he used to get his kingdom and his throne established for ever. He thought he would not have the people of the ten tribes going up to Jerusalem, as they were wont to do, for fear that they should be allured some way to join themselves to the old Kingdom of Judah again; and therefore he would erect two calves, one at Dan, another at Bethel, that the people of the ten tribes might worship there ;there; and then he thought he was sure enough, when he had done so. And yet, that same was the very mean of taking the kingdom from him, and from all his posterity after him. And remember also of the policy of the Pharisees and elders of Israel in our Saviour’sSaviour's days. They say, If we hearken unto him and believe in him, then the Romans, they will come upon us, and they will take our nation and our city from us; and yet their not hearing of him, and believing in him, was the cause wherefore the Lord made the Romans to come upon them to destroy them. And so men, by their policies and devices that they use contrair to the commandment of God, they are aye twining and twisting so many ropes to hang themselves, and when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when thou thinks that thou are establishing thyself by some sinful course, he will turn it upon thyself, and dis- appointdisappoint thee of thy purpose. I will only give you but one example of this, and it is written, 2 Kings x. ~Ahab, he was a very wicked man, and sold himself to work wicked- ness;wickedness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom should not be established in his seed, to tell him that none of his posterity shonld reign after him; and in

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72 SERMON.

72 SERMON.very familiar terms he tells it, that there should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israe] and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads aff them in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sall be no memory of them, except it be a remembrance of ignominy and shame. These who kent them or had anything to with them, they sall be ashamed of them, when they hear of them. So let us learn to be careful in nothing car kingly

very familiar terms he tells it, that there should notII. ¢ But in everything by prayer and supplication, with thanksgiving, let your requeists be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should notmade known to God." Obj. Then sall we be so, albeitcareful for nothing, sall we take no care at all? No carking care, but only let us do our duty, what God had said it; and therefore he takeshas commanded us to himself many wives, and he begets many sons, even the number of threescoredo; and ten; he commitswhen we do so, it is not carefulness; but let us remit the keeping of them to seventy princessuccess ofIsrae] and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises upthings to God, and causes these same princes, who had them in keeping,let us present our supplication to take all their heads aff themGod in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generationsprayer, adding withal thanksgiving. Here we have three things to be great men, and to stand sure inconsidered of. 1. There is the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sall be no memoryduty itself. 2. The extent of them, exceptthis duty. 3. The end wherefore it be a remem- brance of ignominyis done. For the duty is prayer and shame. These who kent them or had anything tosupplications with them, they sall be ashamed of them, when they hearthanksgiving; the extent of them. So let us learn toit is /n cverything; the end is that by z‘/Je.re your requeists may be careful in nothing car kinglymade known to God.

II. ¢ But in everything by prayer and supplication, with thanksgiving, let your requeists be made known to God.” Obj. Then sall we be careful for nothing, sall we take no care at all? No carking care, but only let us do our duty, what God has commanded us to do; and when we do so, it is not carefulness; but let us remit the success of all things to God, and let us present our supplication to God in prayer, adding withal thanksgiving. Here we have three things to be considered of. 1. There is the duty itself. 2. The extent of this duty. 3. The end wherefore it is done. For the duty is prayer and supplications with thanks- giving ; the extent of it is /n cverything ; the end is that by z‘/Je.re your requeists may be made known to God.Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, 1 Tim. ii. v. 1, there is another joined to these three, to wit, Intercession; and so there are four of them.

Upon whilk place it is that the Papists buildeth their mass,

@@ -551,163 +460,138 @@ Upon whilk place it is that the Papists buildeth their mass,

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PHILIPPIANS V. 6, 7. 79

PHILIPPIANS V. 6, 7. 79and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle ot Augustine, written by him to Paulinus;* and they say that according to that same order that he sets down there in his Epistle, and is used 1 Tim. ii., is the sacrifice of the mass done. - For, first of all, they have in it obsecration, whilk we call supplication, and this done before the conse- crationconsecration of the elements. 2. There is prayer, and this 1s used in the very time of consecration, and afterwards also when the priest says, Au-demus dicere Pater noster.’noster.' 3. There is postulations used in it, whilk we call interces- sions.intercessions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our Service-book, and the prayers that are used in it, and so what the Papists has tane to defend their mass, some of our clergymen has tane the same to defend the Service-book.+ And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ane English mass. ‘ But indeed, this of the Papists is very ill reasoned from Augustine. It is true indeed, he speaks of all these four sorts of prayers, but he speaks not a word at all of a mass in that place nor any other, nor of a sacrifice for the sins of the quick and the dead, nor of Oblation, nor of Adoration. No, no; these were only set down by him because of the ignorance of these who lived in these days; but there is not so mickle as the appearance of a word of a mass in them. And there is also a sweet meditation of Bernard,

* «]lla plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpreta- tiones,interpretationes, gratiarum actiones.”—Aug.actiones."---Aug. Epist. LIX. Vol. I. Paris, 1614.

1 Probably Dr John Forbes of Corse, whose treatises, says Baillie, i. p. 248, tended directly to a reconciliation with Rome. Dr Baron had also written a pamphlet in defence of the Service-book. See Row’sRow's Appendix.

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74 SERMON.

74 SERMON.De quatuor modis orandi* It is true it is sweet-like indeed, but how sound it is I leave that to yourselves, to be judged by yow, for I will not stay to speak of it now. He says, we are hindered to pray two ways.+ One is, we are hindered to pray when our light is not great; again, we are hindered when our light is over great. When we have no light, then we are hindered to pray to God, because we see not our sins; and when we have over great light, we are also hindered to pray to God, because then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such ane indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilk he calls verecundo affectu. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [puro}] affectu; and he bringeth ane example of this from that woman who did wash Christ's feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a more ample and large affection; when the sinner dare not only pray for themselves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from devoto affectu, as

* The reference is here wrongly given. It should be, «De ‘affectionibus orantium." Bernard has a sermon, ¢ De quatuor modis orandi* It is true it is sweet-like indeed,orandi," but how sound it is I leave that to yourselves, to be judged by yow, for I will not stay to speak ofin it now. He says, we are hindered to pray two ways.+ One is, we are hindered to pray when our light is not great; again, we are hindered when our lightthere isover great. When we have no light, then we are hindered to pray to God, because we see not our sins; and when we have over great light, we are also hindered to prayallusion toGod, be- cause then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such ane indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilk he calls verecundo affectu. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he bringssubject in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [puro}] affectu ; and he bringeth ane example of this from that woman who did wash Christ’s feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a more ample and large affection; when the sinner dare not only pray for them- selves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from devoto affectu, ashand.

* The reference is here wrongly given. It should be, «De ‘affectioni- bus orantium.” Bernard has a sermon, ¢ De quatuort Duobus autem modis orandi,” but in it there is no allusion to the subject in hand.impeditur oratio peccatoris: vell nulla, vel nimia luce.---Sermo CVII., De Affectionibus Orantium. Works by Mabillon, I. 1228 b. Paris, 1680.

t Duobus autem modis impeditur1 The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus--- ¢ Primo, ergo ejus oratio peccatoris: vell nulla, vel nimia luce.—Sermo CVII., De Affectionibus Orantium. Works by Mabil- lon, I. 1228 b. Paris, 1680.debet fieri verecundo affectu. . . . Secundo, oratio sit puro affectu. . . . Tertia oratio effunditur amplo affectu.

1 The word within brackets the reporter had failed to catch. We have been able to supply it from the original. The whole passage stands thus— ¢ Primo, ergo ejus oratio debet fieri verecundo affectu. . . . Secundo, oratio sit puro affectu. . . . Tertia oratio effunditur amplo affectu.Quarta oratio emittitur devoto affectu.”—74id.affectu."---74id.

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PHILIPPIANS V. 6, 7. 75

PHILIPPIANS V. 6, 7. 75he calls it; and for this he brings in the example of Lazarus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifteth up his eyes and says, ¢ Father, I thank thee that thou heardest me." As I told you, this is very sweet-like, but the solidity of it is not to be lippened to (depended on): it is like a thing that is very sweet or beautiful-like, but has no substance with it. And therefore, we must not ground our faith upon such conceits as these, albeit, for the most part, it has been counted the learning of this generation wherein we live.* And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite anew (enow) of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that Supplications be made for removing of ills, imminent or incumbent; that Prayer is for supplying of good things we would have; that Intercession is when we intercede for others; and that Thanksgiving is when we offer praises and thanksgiving to God for hearing us in these. But the meaning of all these is, to express the nature of prayer unto us, that we may learn, when we are once begun in it, to pray for all these: and so when we fall upon such a ground as that, it is best for us to keep ourselves by it.

he calls it; and for this he brings in the example of Laza- rus. When Jesus raised him from the dead, it is said that first he wept, and then before he was risen, Jesus lifteth up his eyes and says, ¢ Father, I thank thee that thou heardest me.” As I told you, this is very sweet-like, but the solidity of it is not to be lippened to (depended on) : it is like a thing that is very sweet or beautiful-like, but has no substance with it. And therefore, we must not ground our faith upon such conceits as these, albeit, for the most part, it has been counted the learning of this generation wherein we live.* And, indeed, I think if a man might surely ground upon these, he might soon come to that, to cite anew (enow) of them. No, I think there be no ground at all for it, to say that these four be four diverse sorts of prayers; that Supplications be made for removing of ills, imminent or incumbent ; that Prayer is for supplying of good things we would have; that Intercession is when we intercede for others; and that Thanksgiving is when we offer praises and thanksgiving to God for hearing us in these. But the meaning of all these is, to express the nature of prayer unto us, that we may learn, when we are once begun in it, to pray for all these : and so when we fall upon such a ground as that, it is best for us to keep ourselves by it.The thing that we are to learn here is, that the best way for us to disburden ourselves of our carefulness about the success of anything, and to roll the matter over upon God, is to pray to God, and with prayer to join thanks- giving. ‘“Bethanksgiving. ‘"Be careful for nothing, but in everything by prayer and supplication with thanksgiving;”thanksgiving;" according to that, Ps. 1,1 ¢ Call upon me in the day of thy trouble; I will answer thee, and thou sall glorify me.”me." Thou knows that it is God who hears prayers, and thou prays to him; and then thou says, I have prayed to God and he has heard me, and therefore I will glorify him; for by that thou knows that he is not a dumb nor a deaf idol; for I know

* A deserved hit at the practice of the Prelatists of that age, which 1s the practice of too many still, of referring continually to “the Fathers”"the Fathers" and other ancient writers, in proof of their opinions.

T Verse 135.

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76 SEEMON.

76 SEEMON.that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that thou has prayed to God according to his word, and he hears thee, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot disburden their cares upon God. And when God is beginning to work anything wherefore thou ought to care, then he is calling thee to pray to him, and so to cast the burden aff ourselves upon himself; and, in- deed,indeed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out) in sorrow, and in the depths of affliction, and not to know so mickle as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting-place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband ;Husband; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat not what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it sall not miss but it sall bring help to us. And so, when the sancts and children of God are at ane extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in ane extremity that ye know not what to do; ye can see no way how to get anything in to yow, nor how to get a messenger sent out from yow, nor have ye any who will hazard to go for yow; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit Saint Andrews were presently enclosed about with com- paniescompanies of men, so that we could see no way to send a mes- sengermessenger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and

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PHILIPPIANS V, 6, 4. 74

PHILIPPIANS V, 6, 4. 74to fly to heaven's gates, and rap and knock there; and it would win in through the Mediator Jesus to the Lord of hosts and armies, of whom ye heard the day. And if we could use this messenger aright, he could soon send down help and supply for us.

to fly to heaven’s gates, and rap and knock there; and it would win in through the Mediator Jesus to the Lord of hosts and armies, of whom ye heard the day. And if we could use this messenger aright, he could soon send down help and supply for us.Now, for this prayer, it is also joined with thanksgiving ;thanksgiving; and there is a necessity in three respects that thanksgiving be joiried with prayer. First, when we are praying to God, we must thank him for what favours we have received al- readyalready from him; and there is none but they know that they are bound to thank him for these. ~Secondly, we must also thank him for favours presently received, for of neces- sitynecessity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he have done with prayer, he will find matter of thanks- givingthanksgiving to God for some favour at that time received. Ye may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but ye will see again that he endeth many of them with joy, praises, and thanksgiving to God; and this was not for anythingthat he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the Lord for his favours, when we crave them of him? We have no other rhetoric to move the Lord to grant anything to us, but only to promise to him to be thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they be who comes to pray to God, and thanketh him not for his bygane favours, it isa token that we are altogether unfit and unprepared for prayer, when we givenot thanks to God, neither for favours bestowed upon ourselves nor upon others. ~Secondly, when we pray to God, and it is not joined with thanksgiving for present favours, it is a token that our prayers are only but lip-labour. And when we pray to God, and does not pro- misepromise to be thankful to him for afterwards, then it is a token

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73 SERMON.

73 SERMON.that our prayers are nothing else but hypocrisy; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that thou be praying to God for a good success, either to thy own particular adoes, or for the matter of thy salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among yow again, and be thankful to him that he has granted yow any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among yow. Evermore, when ye pray for anything to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyself or for the kirk.

that our prayers are nothing else but hypocrisy ; for if we could do otherwise, it is a token that we would not come to God for it. And, therefore, if so be that thou be praying to God for a good success, either to thy own particular adoes, or for the matter of thy salvation, or for success to this sacrament, or are praying for a blessing to this church and kingdom, let it still be joined with thanksgiving. And ye of this city, ye have reason to do this, both to pray and to be thankful to God, to humble yourselves, and to pray to God to pardon you your sins in falling from his truth, and to praise him for that he has begun to make his light to shine among yow again, and be thankful to him that he has granted yow any sorrow of heart for your sins, and given you matter of joy, in returning the purity of his worship in any measure among yow. Evermore, when ye pray for any- thing to the Lord, resolve evermore this far at least, if so be he give it, I will be thankful for it, especially if it be for a matter of grace, either for thyself or for the kirk.2. Now, ye be remembered there were other two words I promised to speak of to yow. The extent of this duty of prayer, in everything." Before, ye heard he said, ¢ be care- fulcareful for nothing.”nothing." Now, he says, ¢ In everything let your requeists be made known to God.”God." The one of these is contrary to the other; the one speaks of nothing, the other of everything :everything: and so ye see that the one is of als large ane extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou stands in need of, then recommend the matter to God, and resolve that thou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave aff doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun to such a re- formationreformation as he wan to, if he had not laid that ground ;ground; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time,

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PHILIPPIANS V. 6, 7. 79

“The"The Pope sall sooner be converted, and turn from his ways, than I sall quite this.”this." And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when thou art troubled about the success thereof, think that it is a direct calling upon thee to recommend the matter to him by prayer ;prayer; then go to thy cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou sall find the peace of God possessing thy soul. O if we kent this, what a communion there is between God and the Christian soul! They cry to him, ¢ Abba, father, my father ;”father;" the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especi- ally,especially, beloved, we would be exceeding earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requeists known to God concerning it. And, therefore, we are exhorted by the pro- phetsprophets to give the Lord rest neither day nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time bygane, whether ye have been slack in them, or if ye have been fer- ventfervent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his Sion be estab- lished,established, and made the beauty of this land. And, Isa. li. * ““"" Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury :fury: 7 and then, after that, he goes on promising mercy to them, if they will call for it. And, Is. Ixiii.,+ they say, ¢ Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not ;not; doubtless, O Lord, thou art our father:”father:" so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, Jer. xiv.,} the prophet says,

* Vefrse 17. t Verse 16. i Verse 7.

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8o SERMON.

8o SERMON."" O Lord, though our iniquities testify against us, do thou it for thy name's sake: 7 and so he goes sweetly in confessing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it that we may have our recourse to him by prayer in everything; but especially in the matters of the kirk, we ought to be most earnest with him in prayer for that.

““ O Lord, though our iniquities testify against us, do thou it for thy name’s sake : 7 and so he goes sweetly in confess- ing their faults, and in praying to God. So that if we be acquainted with the Word of God, we may learn by it that we may have our recourse to him by prayer in everything ; but especially in the matters of the kirk, we ought to be most earnest with him in prayer for that.3. Now the end wherefore this should be done is, “That"That your requeists may be made known to God.”God." Qu. —Does---Does not the Lord know what are our requeists before we present them to him in prayer? A.—Yes,A.---Yes, he knows them as well before as he knows them after, for this is the differ- encedifference between these supplications that we put up to God, and these that we put up to men; for when we present a sup- plicationsupplication for anything to men, we present it for that end, to make our requeist known to them, because they know it not before, or at least they know it not perfectly; and we do it to move them to grant our requeists: but it is not so with God, for neither can we inform him any better concerning our estate than he is already, nor can we move him to grant us anything, whilk before he did not intend to give us. But the Scripture speaks so of God, because the Lord has or- dainedordained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be als careful and als solist (solicitous) in prayer, as if it were so. That whilk we have to learn from this is, that that promise and decree whilk God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac had this promise, he might be sure that he should have seed; and yet when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kent that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Eljjah, he kent well enough that the time of the drouth

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PHILIPPIANS V. 6, 7. 81

PHILIPPIANS V. 6, 7. 81was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired; and upon this he prays to the Lord to deliver them. Ay, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them beforehand that such a thing sall be; as when there is appearance of ane good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilk moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It is true so he will, yet it becometh us, when we see the Lord working for us, to go out and meet him; and if he have ordained any good thing to be done to thee, readily (likely) he will stir thee up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of Reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.

was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also thatIII. Now, the time of the captivity of the children of Israellast point inBabylon was worn out, when the 70 years were expired ; and upon this he prays to the Lord to deliver them. Ay,text is, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them be- forehandbenefit thatsuch a thing sall be; as when there is ap- pearance of ane good year to come, then the people of God are stirred up to pray for it; and this is a tokenpromised to them that it is to come. And so when I see appearance of a good work,who does so; andthis stirs me up to pray, this is it whilk moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It1s ¢ The peace of God." Whilk peace of God istrue so he will, yetgreat a matter that it becometh us, when we seepasses the Lord working for us, to go out and meet him;mind, judgment, and if he have ordained any good thing to be done to thee, readily (likely) he will stir thee up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretellingunderstanding of such a blessingall men to come upon them.take it up. And where this peace is, it isguardeth the surest token of a blessing to come uponheart and the work of Reformation in hand into this land, ifmind from all the peopleinvasions of enemies. And the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.way how we come unto this peace is ¢ through Jesus Christ."

III. Now, the last point in the text is, the benefit that is promised to them who does so; and it 1s ¢ The peace of God.” Whilk peace of God is so great a matter that it passes the mind, judgment, and understanding of all men to take it up. And where this peace is, it guardeth the heart and the mind from all invasions of enemies. And the way how we come unto this peace is ¢ through Jesus Christ.”First, then, it is peace that is promised. Peace; yes, peace. Peace is a thing that is sweet and amiable. When there is a natural peace among all the humours in the body, and one of them strives not against another, then there is health in the body. And when there is domestic peace in a family, between master and servants, husband and wife,

@@ -1028,161 +857,136 @@ F

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82 ' SERMON.

82 ' SERMON.parents and children, it is a sweet thing; when there is no disturbance at all among them, that family will thrive. And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable; and it is the way for the uphold of a kingdom: but where there is division in a kingdom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is als comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was the cause of all our division in this kirk.* And what was the peace they cried for? Nothing else but a peaceable possession of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house established for themselves, and for their seed after them.+ And so, for all in the kirk to go always in one way, and so to have peace in it, that is not the best of it: division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primitive kirk, than that all should have agreed peaceably together to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed) themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. Whilk curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them through the land.

parents and children, it is a sweet thing ; when there is no disturbance at all among them, that family will thrive. And when there is civilSecondly, " The peacein a kingdom, and it is not divided in itself, that is most comfortable ; and it is the way for the uphold of a kingdom : but where thereGod." Why isdivision in a king- dom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is als comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was the cause of all our division in this kirk.* And what was the peace they cried for? Nothing else but a peaceable pos- session of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house estab- lished for themselves, and for their seed after them.+ And so, for all in the kirk to go always in one way, and so to have peace in it, that is not the best of it : division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primi- tive kirk, than that all should have agreed peaceably to- gether to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed) themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. Whilk curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them throughcalled theland.

Secondly, “* The peace and good order ofGod.” Why is it called the Chuarch were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.

* The peace and good order of the Chuarch were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.il could speak of other apostat ministers also, who for a long time were opposits to the Bishops’Bishops' courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics ;bishoprics; such as Patrick Forbes, Laird of Corse,”Corse," &c. —Row,---Row, p. 260.

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PHILIPPIANS V. 6, 7. 83

PHILIPPIANS V. 6, 7. 83peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congregation, or particular person, how can they stand before him? 2. It is called the peace of God, because it is he who is the author of this peace; it is he who gives it to these who has it. 'We may say that we sall have peace, but except the Lord grant it unto us, we sall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them; but we must only trust in God for it.

peace of God? Because this peace, it is with God; and this peace of God is the most excellent thing that can be, for there be none who can trouble them, with whom the Lord is at peace: and if he be against any, so that he be not at peace with them, whether it be nation, or congrega- tion, or particular person, how can they stand before him ? 2. It is called the peace of God, because it is he who is the author of this peace ; it is he who gives it to these who has it. 'We may say that we sall have peace, but except the Lord grant it unto us, we sall not get it; and therefore we may not trust in man, nor in the arm of flesh, to get peace by them ; but we must only trust in God for it.Thirdly, It passes understanding.”understanding." This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith who is the mother of this peace, and of joy who is the companion of it, they are strange and uncow (uncouth) language to him. He cannot conceive of that, nor think of it what it means. Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that whilk he sees that it is the sea, but he can- notcannot see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, &c, but there is none can tell how much he has of every one of these. Even as it was [with ] the Queen of Sheba, when she came to see Solomon ;Solomon; when she had anes gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far' beyond that whilk was reported to her of him, or whilk she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,it is so far beyond his expectation :expectation: there is none who understands what this peace of God is, no these who has it ;it; and so they

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84 SERMON.

84 SERMON.cannot express it, but they know well enough when they have this peace. Even as it is in the health of the body, speir (ask) at any man what it is, he cannot tell you what it is, or how great a benefit it is: but he knows well enough when he wants it, and he knows best then what is the worth of it: even so is it with the peace of God in the soul.

cannot express it, but they know well enough when they haveAnd then where this peace. Even as it is in the healthpeace of the body, speir (ask) at any man what it is, he cannot tell you what itGod is, or how greatIt guardeth the heart and the mind." It guardeth that part of a benefitman, whilk does understand everything, and it is:does also guard that part of a man, whilk does affect and desire everything. There are a number of ills that are continually assaulting us; but he knows well enough when he wants it,whoever are possessed with this peace of God, it puts away all these enemies, and he knows best then whatmakes us to overcome them. And all this is attained unto ¢ through Jesus Christ." And there is also a peace whilk cometh through the worthassurance ofit : even so is it with the peaceremission of God inour sins; and this we get also through Jesus Christ. And there is a peace also when all the soul.powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of Christ, and then we sall assuredly be partakers of this peace.

Andthen where this peace of God is, It guardeth the heart and the mind.” It guardeth that part of a man, whilk does understand everything, and it does also guard that part of a man, whilk does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever are possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto ¢ through Jesus Christ.” And there is also a peace whilk cometh through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of Christ, and then we sall assuredly be partakers of this peace.

And I would have you thinking that there is somewhat of this peace to be had even here in this life ;life; and therefore seek after it, and be never content with yourselves, neither be at rest whill (until) ye get it, and that in some good measure. And albeit ye find not this peace begun this day into your souls, yet seek still after it through Christ, and ye sall find it to come in, and to take possession into your souls. Ye heard, the day (to-day), of the shining of God’s face :God's face: so there is a lifting up of God’sGod's countenance upon his own children, and ye should labour to understand what is the meaning of these things. If ye have eyes to see, ye will know when the sun shines, and when it shines not, and ye will see a difference between the one time and the other :other: even so there is a difference between the estate of the soul, when the face of God shines upon it, and the estate thereof when the face of God shines not upon it. And Ps. xxv.,*itis said, “" The secret of the Lord is revealed to them that fear him ;”him;" so the Lord revealeth secret things to his own, whilk

* Verse 14.

@@ -1190,52 +994,45 @@ him ;” so the Lord revealeth secret things to his own, whilk

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CONCLUSION. 85

CONCLUSION. 85the world knows not; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And Ps. xxxiv.,* David says, ¢ Taste and see how gracious the Lord is:" there, ye see, the children of God get a taste of his goodness throucrh Christ. And in the Canticles the spouse says to Clll‘lSt "Let him kiss me with the kisses of his mouth;" and in another place, ¢ Let him embrace me with his right arm," &c. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul; and they are not problems, but realities. But, whatever thou findeth of these, see that it be through the testimony of God's Spirit, bearing witness to thy spirit, and that it cometh through Christ: and then thou sall get that hidden manna; it sall always spring up to thee, like a wholesome well to refresh thee, and not as a rotten pool to poison thee: thou sall get that white stone with that new name written in it, whilk none knows but these who has it.

the world knows not ; and it is only through Christ that he reveals to them the secret of their election, or any other secret. And Ps. xxxiv.,* David says, ¢ Taste and see how gracious the Lord is:” there, ye see, the children of God get a taste of his goodness throucrh Christ. And in the Canticles the spouse says to Clll‘lSt “Let him kiss me with the kisses of his mouth;” and in another place, ¢ Let him embrace me with his right arm,” &c. Think ye that these, and such other things, are spoken of, and are not to be found? No, but all of them are sensible to the Christian soul ; and they are not problems, but realities. But, what- ever thou findeth of these, see that it be through the testi- mony of God’s Spirit, bearing witness to thy spirit, and that it cometh through Christ : and then thou sall get that hid- den manna ; it sall always spring up to thee, like a whole- some well to refresh thee, and not as a rotten pool to poison thee : thou sall get that white stone with that new name written in it, whilk none knows but these who has it.And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, whilk passes under- standing,understanding, that so our hearts and minds may be guarded thereby, through Jesus Christ, To whom, &c.

ConcrusioN. f

We have to regret, beloved, that when our hearts should be present, and should be lifted up, to the praise and hon- ourhonour of God, and to the comfort of our own souls, that then we should find them to be blind, senseless, and unbelieving, in the receiving of spiritual things :things: when we look unto them, ofttimes we find them astray aff these things; and

* Verse 8.

t This « Conclusion’’Conclusion'' appears to be, not the conclusion of the fore- goingforegoing discourse, but the conclusion after the celebration of the Supper. The discourse is formally closed with the preceding words, «“«" Through Jesus Christ, To whom, &c.”&c."

Date: Wed Feb 26 15:55:18 2025 -0400

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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.#lang pollen

SERMON.

PuiLiPPIANS IV. 6, 7.%

It is a matter, beloved, that is very comfortable for us, to @@ -1269,6 +1239,3 @@ t This « Conclusion’’ appears to be, not the conclusion of the fore- going discourse, but the conclusion after the celebration of the Supper. The discourse is formally closed with the preceding words, «“ Through Jesus Christ, To whom, &c.”

Date: Tue Dec 3 21:44:10 2024 -0400

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62 SERMON.

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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64 SERMON.

ought to be prepared, or if it be for the communication of anything to us, whether it be in matters of the world, or in such matters as this is that now we are about, what the event and success of them sall be, let us leave that to the Lord. And if so be that we perform that duty whilk is re- quired of us, and leave the success to the Lord, then this peace of God, it sall always serve for this end to be a strong guard unto us.

Now for the exhortation itself, it consists in three things. 1. What it is that we are forbidden to do,—* Be careful for nothing.” 2. What it is that we are com- manded to do,—‘In everything by supplication with thanksgiving let your requeists be made known to God.” 3. There is something that is promised here, whilk is the most rare and excellent jewel, and the richest treasure that ever was yet heard of, and does fardest pass our capacity and understanding,—¢ The peace of God.” For the world we may compass with our wits and our understandings ; but we cannot do so with this peace of God, for it passes all understanding. And if so be that we get this peace of God, it sall be a strong guard to us against all our enemies, both outwardly and inwardly. And all this we have through Jesus Christ. And so we have contained in the words, What it is that we should not do; what it i1s that we should do ; and what sall be the event of all that we do, if we do it after the right manner. We have many enemies to rancounter in our way, and therefore we must be careful in everything ; but we must not be careful about the event, but only to let our requeists be made known to God by supplications with thanksgiving: and doing so, we need not to trouble ourselves about the event, but be secure concerning that, having this peace of God through Jesus Christ. ~But let us now go on in order with the words as they lie in the text.

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Now if ye will consider of them, there is a very great difference between the one and the other. For the duty of care, it is commanded of God to care for everything, and it is also commendable so to do; but for this carefulness, it is expressly forbidden of God, and it is a thing that is alto- gether unlawful. This lawful care, it is only a providence and a foresight to prevent some things, and to get some things done, so far as we can, looking always to God’s pro- vidence to overrule; but this carefulness, it is a diffidence and distrust of God’s providence towards us. Again, this lawful care, it fills the head with thoughts to choose that whilk is best and likeliest, and to do our duty in it; but for carefulness, it falls in upon the heart and oppresses it, and makes it to sink and to soupe (pine) in grief and sorrow ; for it can never see the end of anything, what it sall be. This lawful care, it contents itself with doing the duty in

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66 SERMON.

Beloved, this is a thing that is natural to men, not to keep a mid course in things, but either to be in this extremity that they care none at all, or otherwise, if they take them to care, then their hearts are filled with unlawful carefulness. While we are in peace and prosperity, and all things that way are well with us, then we have no care at all; and then when any affliction or trouble comes upon us, then our hearts are so full of carefulness that we wat

wot) not what course to take that we may be freed of it.

Beloved, I may say that these many years past ye have lien in security, and ye have made a covenant with hell, with death, and with the grave; but I think ye have not considered the work of the Lord, as ye should have done, in it; for if so be that ye had looked to it aright, ye might have seen the Lord punishing that covenant ye had made at that time, and punishing you for the breach of that cove- nant that formerly ye had made with the Lord. And indeed, (as I told you before,) ye departed but over soon and over easily from your former covenant with the Lord, and from the purity of religion. But now ye are entered in a renewed covenant with him again; and I wish from my heart that many of you who has done it have not done

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PHILIPPIANS V. 6, 7. 67

it for the fashion, and for company’s cause, because many of the rest of the kingdom has done it, or for some worldly respect. And now, upon the other side, I wish that your carefulness grow not als great as your carelessness was be- fore, and so ye be driven from the one side to the other, between two extremities.

Now there is a threefold care, that we of this land are careful about at this time. First, there is a national care. What sall become of this whole nation ;—whether we sall have peace, or if we sall have war in it ?*—whether we sall attain to our liberties both religious and civil, and if we sall get religion established in the land in the purity thereof? And indeed, if so be that we return to our former estate wherein once we were, then we sall be the most slavish people every way, that ever was heard of under the cope of heaven: we sall be in a greater slavery than the people of Israel were, when they were under the Egyptian slavery. The second care of this land it is a domestic care; noblemen caring what sall become of their houses and rents; barons and gentlemen thinking what sall become of their houses and their estate; and burgesses thinking what sall become of our burghs, of our houses, of our ventures,T if so be that we sall stand out against human authority for the cause of divine authority, and in obedience to divine authority we obey not them in human authority. And we are caring for this, what if prelates sall return to this land again? Once ye of this city were in carelessness about this; ay, ye prided yourselves in this, that ye had the great Primate and Metropolitan of Scotland, and your city was called the Metropolitan city—that ye had the

+ Ventures.—The interruption of trade with England and the continent was what the government chiefly counted on for breaking the resolution of the country; and this had already become the source of considerable alarm in the burghs. ¢« A few ships, well disposed, will easily bar their trade.”’— Hamilton to the King, Nov. 27, 1638.

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68 SERMON.

great Chancellor of Scotland to stay into your city.* And now ye have carefulness about it; ye think what if he sall return in all his former pomp and grandeur, and come in violence against you, must ye not then all coutch (crouch) under him? And what if your pastors who has at this time deserted you,t that they would not preach to yow, what if they sall return to their places again, how sall they. rail against you most despitefully! Now all these is to trouble‘yourselves about the event of things. The #hird sort of care is a personal care; such as ye of this congrega- tion has, and all these who are come here at this time,} to receive some comfort from the Lord. They will say, I am comed here now to the use of the means, but I wat (wot) not what I will get for my coming ; I wat not whether I will profit anything or not. But I say, for all these cares, whether national, or domestic, or personal, whatever your care be, do ye these duties that the Lord commands to be done by yow, and remit the success and the event of all to God. But there are so many thoughts that meets together into our heads at once, like a number of contrair winds ready to swallow us up, or like a deluge ready to drown us; but there is no remedy for all these, albeit we were presently compassed about with ane army, but only for us to do our duty, and to remit the success and the event of all to God.

And I will shew unto you two or three reasons where- fore ye should do this.

First. Because our carefulness about the success and event of anything, it is to take God’s prerogative from him.

* Spottiswood, Archbishop of St Andrews, succeeded Lord Kinnoul as Chancellor of Scotland in Jan. 1635. He was the first Protestant Churchman who filled that high office, and his appointment to it gave great and lasting offence to the nobility. He left the kingdom, never to return, in August of this year. He writes to Marquis Hamilton about this time, “ As we cannot look for any peace here, we will take the nearest way to secure ourselves.”—Baillie I., Appendix, Ban. ed.

t ¢ That towne [St Andrews] hes now no ordinare ministers, but are supplied by the Presbytery.””— Baillie, Letter to Spang, 15t Nov. 1638.

1 Another incidental allusion to the presence of strangers, noticed in the extract-minute prefixed to this discourse.

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PHILIPPIANS V. 6, 7. 69

1 Peter,* the apostle says, ¢ Cast all your care upon God, for he careth for yow.”" There we have a commandment to cast all our care upon God, and we have a promise annexed to it, that he will care for us; and so it is a suit- able thing for us to do. And Psalm xxxvii. v. 5, David says, ‘ Commit thy way unto the Lord ; trust also in him, and he sall bring it to pass :” that is, roll over all your ways or adoes (affairs) upon the Lord. What is that, to roll over all our ways upon the Lord? The meaning is this ; I find a great burden of cares all convening together in me, whilk makes up a unlawful carefulness, and makes me to neglect the doing of my duty, and only to look to the suc- cess what it sall be. Now, I see that I cannot bear this burden, and therefore I take it, and rolls it aff myself over upon the Lord; and henceforth I will trouble myself with no more, but only do my duty, and not look to the success what it sall be. ‘This is to put our trust in the Lord; and when we do so, then we may be sure, because he has so promised to us, that he will bring the matter to pass. It is not possible for us to bear such a burden, and to think upon the success of anything: and then it is God’s prerogative that belongs to him. And so, in troubling ourselves about the success of anything, we do two wrongs. I. We take on a burden upon our own back, whilk we are not able to bear, and so wrong ourselves. ~And 2. The Lord has taken the success of everything to be his own prerogative ; and, therefore, in so doing we rob God of that whilk is his due. And sall we especially, who has had such experiences of the goodness of God in former times, begin to trouble ourselves about the success of things now? Who was it that did first of all think upon us, to bring us to life, and brought us out at such a time, when the light of the gospel is clearly preached 3 and has so long and constantly provided for us; sent his Son to the world to die for us? And, especially, to look unto that, that he has begun so fair and so glorious a work among us, and has already brought it so far on, sall we now begin to cast doubts about the success thereof ? No, no. Let us not do so, but let us pursue and go on to * Chap. v. verse 7.

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70 ~ SERMON.

the uttermost in doing our duty, and we sall find the suc- cess in end to be sweet and comfortable. Sall we then sacrilegiously rob God of that whilk is his prerogative and due, and take the thing upon ourselves whilk we are not able to do?

A second reason wherefore we should not trouble our- ‘selves about the success of matters is this. What will all our carefulness do? it will help us nothing at all, as ye heard the day already.* ¢ Except the Lord build the house, he that builds buildeth in vain: except the Lord watch the city, he that watches, watches in vain.” It is in vain for us to rise up early, to lie down late, and to eat the bread of sorrow all the day long, except the 1.ord give the blessing to our labours. And indeed, if when we are doing our duty we look only to the success, and care for it, we can have but little comfort in it. Can any of you by your care- fulness, as our Master says, add one cubit to his stature, or change one hair from white to black ? Now, if ye, by your care, cannot do these things which are so little, how can ye do anything in these things the doing whereof belongs only to God? And so take not the care of success and event from God, for then ye will be as orphans and fatherless children, who has nobody to care for them but themselves, and so are ill cared for, yea neglected. And seeing he has given his word, passed his promise, and panded (pledged) his truth to care for us, and yet we do not lay our burdens over upon him, it is well waredt that he should lay them over upon ourselves, and break our back with them, and yet the success to be but bad when all is done. And, therefore, let not carefulness about anything oppress us, especially carefulness about the world. Neither let us, for any care or fear of this kind, depart from the smallest thing that is in our Covenant;} for if ye lose but ene dram

* An allusion to the discourse preached in the morning by, as the pre- fixed minute informs us, “ Mr Andrew Auchinlek,” the Sermon and the minute thus mutually confirming one another.

t Well wared. Well deservea. ;

1 It was part of the policy of those in power to get the Covenanters to resile from their late solemn engagement, and fall back upon the original and more general Covenant of 1580. This Henderson and his brethren strenuously and successfully resisted.

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PHILIPPIANS V. 6, 7. [

weight of God’s glory and honour, ye sall not miss to lose a whole stone weight of your own with it. Remember but of Haman’s policy, that he used to establish himself and his after him, and to attain to respect and honour. He thought that the meetest way to do so was, to have all the Jews throughout the king’s provinces cut aff ; and yet that same was the very mean of his utter ruin and decay. And ~ remember also of Jeroboam’s policy, that he used to get his kingdom and his throne established for ever. He thought he would not have the people of the ten tribes going up to Jerusalem, as they were wont to do, for fear that they should be allured some way to join themselves to the old Kingdom of Judah again; and therefore he would erect two calves, one at Dan, another at Bethel, that the people of the ten tribes might worship there ; and then he thought he was sure enough, when he had done so. And yet, that same was the very mean of taking the kingdom from him, and from all his posterity after him. And remember also of the policy of the Pharisees and elders of Israel in our Saviour’s days. They say, If we hearken unto him and believe in him, then the Romans, they will come upon us, and they will take our nation and our city from us; and yet their not hearing of him, and believing in him, was the cause wherefore the Lord made the Romans to come upon them to destroy them. And so men, by their policies and devices that they use contrair to the commandment of God, they are aye twining and twisting so many ropes to hang themselves, and when men begin to fight against God, he can take their own sword and sheathe it into their own side. And so, when thou thinks that thou are establishing thyself by some sinful course, he will turn it upon thyself, and dis- appoint thee of thy purpose. I will only give you but one example of this, and it is written, 2 Kings x. ~Ahab, he was a very wicked man, and sold himself to work wicked- ness; and yet he resolves that he would have his kingdom and his throne established, whether God would or not. The prophet Elijah is sent unto him to tell him that the kingdom should not be established in his seed, to tell him that none of his posterity shonld reign after him; and in

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72 SERMON.

very familiar terms he tells it, that there should not be left of his seed so much as one that pisseth against the wall. Now this wicked man thought that it should not be so, albeit God had said it; and therefore he takes to himself many wives, and he begets many sons, even the number of threescore and ten; he commits the keeping of them to seventy princes of Israe] and they were all keeped within the strong walled city of Samaria. So he thought they were sure enough then, and yet Jehu, he rises up and causes these same princes, who had them in keeping, to take all their heads aff them in one day, and bring them and lay them down before the gate of Jezreel. Men may resolve that they will make themselves and their generations to be great men, and to stand sure in the earth; yet the Lord, he can take a besom and sweep them clean away, so that there sall be no memory of them, except it be a remem- brance of ignominy and shame. These who kent them or had anything to with them, they sall be ashamed of them, when they hear of them. So let us learn to be careful in nothing car kingly

Now first of all for the duty, ye see there are three words in it, prayer, supplication, and thanksgiving. And ye will see, 1 Tim. ii. v. 1, there is another joined to these three, to wit, Intercession; and so there are four of them.

Upon whilk place it is that the Papists buildeth their mass,

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and they allege that they have for their warrant of their exposition of it that way, the Fifty-ninth Epistle ot Augustine, written by him to Paulinus;* and they say that according to that same order that he sets down there in his Epistle, and is used 1 Tim. ii., is the sacrifice of the mass done. - For, first of all, they have in it obsecration, whilk we call supplication, and this done before the conse- cration of the elements. 2. There is prayer, and this 1s used in the very time of consecration, and afterwards also when the priest says, Au-demus dicere Pater noster.’ 3. There is postulations used in it, whilk we call interces- sions. 4. There is thanksgiving used in it, for bestowing upon the receivers the real presence of the body and blood of Christ. And even according to this order, some men in this land has taken upon them to defend our Service-book, and the prayers that are used in it, and so what the Papists has tane to defend their mass, some of our clergymen has tane the same to defend the Service-book.+ And indeed, just reason have they so to do, for there is not two things can be liker others than these two are, the one to be in English and the other to be in Latin: and, indeed, if our Service-book be rightly examined, it will be found to be nothing else but directly ane English mass. ‘ But indeed, this of the Papists is very ill reasoned from Augustine. It is true indeed, he speaks of all these four sorts of prayers, but he speaks not a word at all of a mass in that place nor any other, nor of a sacrifice for the sins of the quick and the dead, nor of Oblation, nor of Adoration. No, no; these were only set down by him because of the ignorance of these who lived in these days; but there is not so mickle as the appearance of a word of a mass in them. And there is also a sweet meditation of Bernard,

* «]lla plane difficilime discernuntur ubi ad Timotheum scribes ait, Obsecro itaque primum omnium fieri obsecrationes, orationes, interpreta- tiones, gratiarum actiones.”—Aug. Epist. LIX. Vol. I. Paris, 1614.

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74 SERMON.

De quatuor modis orandi* It is true it is sweet-like indeed, but how sound it is I leave that to yourselves, to be judged by yow, for I will not stay to speak of it now. He says, we are hindered to pray two ways.+ One is, we are hindered to pray when our light is not great; again, we are hindered when our light is over great. When we have no light, then we are hindered to pray to God, because we see not our sins; and when we have over great light, we are also hindered to pray to God, be- cause then we see our sins to be so many and so great that we dare not. And therefore is it that our light, it must be tempered unto us, that we have neither too great nor too small light; and when we have such ane indifferent light as that, then it is that we are rightly put to pray. And at the first, he says, we come to that whilk he calls verecundo affectu. The sinner dare not pray for himself, but he desires that another may pray for him. And for example of this, he brings in the example of that woman who had the bloody issue, who durst not come near to Christ, but only touched the hem of his garment. The second degree that we come is from that whilk he calls [puro}] affectu ; and he bringeth ane example of this from that woman who did wash Christ’s feet with her tears, and wipe them with the hair of her head: she came near to Christ, but she held herself very laigh. The third degree the sinner comes to, it is from a more ample and large affection; when the sinner dare not only pray for them- selves, but they dare also pray for others; as the woman of Canaan did, who besought Christ for her daughter. The fourth degree they come to is from devoto affectu, as

* The reference is here wrongly given. It should be, «De ‘affectioni- bus orantium.” Bernard has a sermon, ¢ De quatuor modis orandi,” but in it there is no allusion to the subject in hand.

t Duobus autem modis impeditur oratio peccatoris: vell nulla, vel nimia luce.—Sermo CVII., De Affectionibus Orantium. Works by Mabil- lon, I. 1228 b. Paris, 1680.

Quarta oratio emittitur devoto affectu.”—74id.

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PHILIPPIANS V. 6, 7. 75

* A deserved hit at the practice of the Prelatists of that age, which 1s the practice of too many still, of referring continually to “the Fathers” and other ancient writers, in proof of their opinions.

T Verse 135.

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76 SEEMON.

that he both sees and hears. And, indeed, this is a strong second to faith, when the Lord is pleased to deal so. And when it is so, that thou has prayed to God according to his word, and he hears thee, then it is not possible but thou must praise him; and therefore, in the Psalm, the name of the Lord, it is called a strong tower. Most unhappy are these men who cannot disburden their cares upon God. And when God is beginning to work anything wherefore thou ought to care, then he is calling thee to pray to him, and so to cast the burden aff ourselves upon himself; and, in- deed, it would be a comfortable way for us, if so be that we could learn to do so. It is a pitiful thing to see men soped (worn out) in sorrow, and in the depths of affliction, and not to know so mickle as that there is a God to pray to, or that he is calling them thereby to pray to him. I know the natural man when he is in this case, he has no mind at all to pray; but the child of God should not do so: and therefore let us learn always to come to God, and to make him our resting-place. Let him be the breath of our nostrils, and let us always lift up our faces toward heaven to him; for he is our King, our Lord, and our Husband ; and if we cast our care upon him, he will care for us; yea, he must care for us, if we rely upon him, for he is bound so to do. And surely, when we wat not what course to take, nor what to do, but we see all to be against us, then let us send up that winged messenger of prayer to heaven, and it sall not miss but it sall bring help to us. And so, when the sancts and children of God are at ane extremity that they wat not what to do, but outwardly they are enclosed by enemies on all sides, then faith comes in by the Word of God and says, I see you in ane extremity that ye know not what to do; ye can see no way how to get anything in to yow, nor how to get a messenger sent out from yow, nor have ye any who will hazard to go for yow; yet I know of a winged messenger who has a way to win upward to God, and he will help. And, indeed, albeit Saint Andrews were presently enclosed about with com- panies of men, so that we could see no way to send a mes- senger to get relief and support to us, yet we would find this winged messenger of prayer ready to go up for us and

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Now, for this prayer, it is also joined with thanksgiving ; and there is a necessity in three respects that thanksgiving be joiried with prayer. First, when we are praying to God, we must thank him for what favours we have received al- ready from him; and there is none but they know that they are bound to thank him for these. ~Secondly, we must also thank him for favours presently received, for of neces- sity there must be a conjunction of these two; for that is certain, he who sets himself to pray in the Spirit, before he have done with prayer, he will find matter of thanks- giving to God for some favour at that time received. Ye may see the example of this to be clear in David, throughout many of his psalms; he begins them with many heavy and sad complaints, but ye will see again that he endeth many of them with joy, praises, and thanksgiving to God; and this was not for anythingthat he had formerly received from God, but for something received by him at that same meantime. And we should also thank him, at least promise thanksgiving to him, for the benefits that we are to receive. Lord, if we be not foolish, who will not promise to be thankful to the Lord for his favours, when we crave them of him? We have no other rhetoric to move the Lord to grant anything to us, but only to promise to him to be thankful for it, when we have gotten it. And so thanksgiving and prayer are joined together in all these three respects. And surely whoever they be who comes to pray to God, and thanketh him not for his bygane favours, it isa token that we are altogether unfit and unprepared for prayer, when we givenot thanks to God, neither for favours bestowed upon ourselves nor upon others. ~Secondly, when we pray to God, and it is not joined with thanksgiving for present favours, it is a token that our prayers are only but lip-labour. And when we pray to God, and does not pro- mise to be thankful to him for afterwards, then it is a token

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2. Now, ye be remembered there were other two words I promised to speak of to yow. The extent of this duty of prayer, in everything." Before, ye heard he said, ¢ be care- ful for nothing.” Now, he says, ¢ In everything let your requeists be made known to God.” The one of these is contrary to the other; the one speaks of nothing, the other of everything : and so ye see that the one is of als large ane extent as the other. Christ will have the smallest thing to be cared for by us, but only with this caveat, he will have us to know that it is he principally who cares for it to us; and he will have us to show our care by praying to him for it. If it be a great matter that thou stands in need of, then recommend the matter to God, and resolve that thou will wait upon him for the success thereof: I will only do my duty that the Lord requires of me to do, yea, I will not leave aff doing my duty till it be done, and resolve to do so in the smallest matters also. Luther had never wun to such a re- formation as he wan to, if he had not laid that ground ; and he uttered speeches to that same purpose. Some thought them to have been uttered rashly and unadvisedly, but he spake them in confidence and boldly; he said at one time,

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“The Pope sall sooner be converted, and turn from his ways, than I sall quite this.” And if it be in small matters that thou has ado (as I think the strongest and the greatest wit that is npon earth will find the smallest matter to trouble him mightily, if he care for the success thereof himself); and when thou art troubled about the success thereof, think that it is a direct calling upon thee to recommend the matter to him by prayer ; then go to thy cabinet and recommend the matter to him there, or go to the house of God, and lay it out with the people of God there. Do thou thy duty in it, and recommend the success thereof to God; and thus thou sall find the peace of God possessing thy soul. O if we kent this, what a communion there is between God and the Christian soul! They cry to him, ¢ Abba, father, my father ;” the bairn will not cry ofter to the father or mother, when it would have anything from them, or when anything aileth them, nor we should see a continual necessity laid upon us of elevation of our souls to God in prayer. But, especi- ally, beloved, we would be exceeding earnest with him in this great matter of the kirk of Christ in this land; we would be continually making our requeists known to God concerning it. And, therefore, we are exhorted by the pro- phets to give the Lord rest neither day nor night till he establish Jerusalem and make it the praise of the earth again. And so, howsoever your prayers have been in time bygane, whether ye have been slack in them, or if ye have been fer- vent in them, yet now be fervent and constant in prayer day and night, and give the Lord no rest till his Sion be estab- lished, and made the beauty of this land. And, Isa. li. * ““ Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury : 7 and then, after that, he goes on promising mercy to them, if they will call for it. And, Is. Ixiii.,+ they say, ¢ Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not ; doubtless, O Lord, thou art our father:” so that, albeit all should forget us, yet we may have recourse to God and seek help from him. And, Jer. xiv.,} the prophet says,

* Vefrse 17. t Verse 16. i Verse 7.

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8o SERMON.

3. Now the end wherefore this should be done is, “That your requeists may be made known to God.” Qu. —Does not the Lord know what are our requeists before we present them to him in prayer? A.—Yes, he knows them as well before as he knows them after, for this is the differ- ence between these supplications that we put up to God, and these that we put up to men; for when we present a sup- plication for anything to men, we present it for that end, to make our requeist known to them, because they know it not before, or at least they know it not perfectly; and we do it to move them to grant our requeists: but it is not so with God, for neither can we inform him any better concerning our estate than he is already, nor can we move him to grant us anything, whilk before he did not intend to give us. But the Scripture speaks so of God, because the Lord has or- dained us to use this mean of supplicating and praying to him, even as if we were to inform him of our case, or to move him to grant anything to us; and we should be als careful and als solist (solicitous) in prayer, as if it were so. That whilk we have to learn from this is, that that promise and decree whilk God has given out that he will do us good, it should not hinder us to pray to him, but it should rather further us to it. Isaac had a promise of God, that in his seed all the nations of the earth should be blessed. Now, seeing that Isaac had this promise, he might be sure that he should have seed; and yet when Rebekah was barren, that same promise made him pray to God to perform his promise he had made, and grant him seed. David had a promise of God that his house should be established, and he kent that it should be so; and yet that same promise made him to pray to God that he would establish his house. And Eljjah, he kent well enough that the time of the drouth

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was past; and therefore he prays to the Lord that he would send down rain upon the earth. And Daniel, he kent also that the time of the captivity of the children of Israel in Babylon was worn out, when the 70 years were expired ; and upon this he prays to the Lord to deliver them. Ay, the children of God knows this to be true by experience, that their prayers are as prognostications, telling them be- forehand that such a thing sall be; as when there is ap- pearance of ane good year to come, then the people of God are stirred up to pray for it; and this is a token to them that it is to come. And so when I see appearance of a good work, and this stirs me up to pray, this is it whilk moves the Lord to hold his hand still at the work. Obj. If the Lord have resolved to do anything, whether I pray to him or not he will work the work. A. It is true so he will, yet it becometh us, when we see the Lord working for us, to go out and meet him; and if he have ordained any good thing to be done to thee, readily (likely) he will stir thee up to cry to him for it. And so when either a whole kirk or a particular person are disposed to pray to God for a blessing, that is a foretelling of such a blessing to come upon them. And it is the surest token of a blessing to come upon the work of Reformation in hand into this land, if all the people of the land were stirred up to pray to God, as they have professed to be desirers of a Reformation.

First, then, it is peace that is promised. Peace; yes, peace. Peace is a thing that is sweet and amiable. When there is a natural peace among all the humours in the body, and one of them strives not against another, then there is health in the body. And when there is domestic peace in a family, between master and servants, husband and wife,

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82 ' SERMON.

parents and children, it is a sweet thing ; when there is no disturbance at all among them, that family will thrive. And when there is civil peace in a kingdom, and it is not divided in itself, that is most comfortable ; and it is the way for the uphold of a kingdom : but where there is division in a king- dom, it is the ready way to bring the destruction thereof. And peace in the kirk, it is als comfortable a thing again as any of these is; howbeit indeed this peace of the kirk, it is ofttimes mistaken, as it has been among us. For there were none who cried faster for the peace of our kirk than those who were the very disturbers of our peace, and was the cause of all our division in this kirk.* And what was the peace they cried for? Nothing else but a peaceable pos- session of their lordly dignities, and of their prelacies, and making themselves great in the world, to get a house estab- lished for themselves, and for their seed after them.+ And so, for all in the kirk to go always in one way, and so to have peace in it, that is not the best of it : division is better to be in a kirk, nor for all to go on in a course of defection. It had been better there had been a division in the primi- tive kirk, than that all should have agreed peaceably to- gether to the setting up of Antichrist, as they did, except it was only some very few persons, who kythed (showed) themselves against it. And it is not so ill that there should be a rent and division in a land, as that all of them should go posting to perdition together, and so bring the curse of God upon them and their posterity. Whilk curse would undoubtedly have come upon this land, if we had all of us peaceably received the Service-book and Book of Canons, and practised them through the land.

Secondly, “ The peace of God.” Why is it called the

* The peace and good order of the Chuarch were always in the mouth of the king and his counsellors as the plea or pretence for the introduction and maintenance of Episcopacy.

il could speak of other apostat ministers also, who for a long time were opposits to the Bishops’ courses, yet in end, some through ambition, some through avarice, some through both, or being oppressed with poverty and debt, thinking by that mean to get relief to their estates and ruined houses, embraced bishoprics ; such as Patrick Forbes, Laird of Corse,” &c. —Row, p. 260.

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PHILIPPIANS V. 6, 7. 83

Thirdly, It passes understanding.” This peace it passes the understanding of all natural men. The natural man, he knows nothing at all of this peace; speak of this peace to him, and of faith who is the mother of this peace, and of joy who is the companion of it, they are strange and uncow (uncouth) language to him. He cannot conceive of that, nor think of it what it means. Yea, this peace, it passes the understanding of the regenerate man and of the child of God, even after his new birth; he apprehends something of this peace, and it brings him to this to think what it is, but yet he cannot tell what it is, for all that. Even as a man when he is coming to the sea, and he will know by that whilk he sees that it is the sea, but he can- not see the whole sea from the one side or from the one end to the other; and in this it does resemble God himself, for it may be seen that he is great, glorious, wise, powerful, &c, but there is none can tell how much he has of every one of these. Even as it was [with ] the Queen of Sheba, when she came to see Solomon ; when she had anes gotten a sight of him, it is said she had no more heart in her, her heart departed from her; she saw so great glory, so great wisdom, and all things that were in him so far' beyond that whilk was reported to her of him, or whilk she thought to have seen. Even so, when the child of God gets any measure of this peace, he cannot imagine what he has gotten of it,it is so far beyond his expectation : there is none who understands what this peace of God is, no these who has it ; and so they

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84 SERMON.

And then where this peace of God is, It guardeth the heart and the mind.” It guardeth that part of a man, whilk does understand everything, and it does also guard that part of a man, whilk does affect and desire everything. There are a number of ills that are continually assaulting us; but whoever are possessed with this peace of God, it puts away all these enemies, and makes us to overcome them. And all this is attained unto ¢ through Jesus Christ.” And there is also a peace whilk cometh through the assurance of the remission of our sins; and this we get also through Jesus Christ. And there is a peace also when all the powers of our soul agree together to serve God; and this we have also through Jesus Christ. And therefore we must first of all be partakers of Christ, and then we sall assuredly be partakers of this peace.

* Verse 14.

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CONCLUSION. 85

And therefore, since that this is the very thing that our Lord is, holding out unto us in this sacrament, and is offering Christ unto us, through whom we have them all, let us go unto it now to get all these. Especially let us go to it, that we may get this peace of conscience, whilk passes under- standing, that so our hearts and minds may be guarded thereby, through Jesus Christ, To whom, &c.

ConcrusioN. f

We have to regret, beloved, that when our hearts should be present, and should be lifted up, to the praise and hon- our of God, and to the comfort of our own souls, that then we should find them to be blind, senseless, and unbelieving, in the receiving of spiritual things : when we look unto them, ofttimes we find them astray aff these things; and

* Verse 8.

t This « Conclusion’’ appears to be, not the conclusion of the fore- going discourse, but the conclusion after the celebration of the Supper. The discourse is formally closed with the preceding words, «“ Through Jesus Christ, To whom, &c.”

Alexander Henderson’s Sermons

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