person and authority, the authority of Parliaments, without the which
neither any laws or lawful judicatories can be established, Acts 130 and
131, Parl. 8, King James VI., and the subjects' liberties, who ought
only to live and be governed by the King's laws, the common laws of this
realm allenarly, Act 48, Parl. 3, King James I.; Act 79, Parl. 6, King
James IV.; repeated in the Act 131, Parl. 8, King James VI.; which if
they be innovated and prejudged, "the commission anent the union of the
two kingdoms of Scotland and England, which is the sole act of the 17th
Parl. of King James VI., declares," such confusion would ensue as this
realm could be no more a free monarchy; because, by the fundamental
laws, ancient privileges, offices, and liberties of this kingdom, not
only the princely authority of his Majesty's royal descent hath been
these many ages maintained, but also the people's security of their
lands, livings, rights, offices, liberties, and dignities preserved. And
therefore, for the preservation of the said true religion, laws, and
liberties of this kingdom, it is statute by the 8th Act, Parl. 1,
repeated in the 99th Act, Parl. 7, ratified in the 23rd Act, Parl. 11,
and 114th Act, Parl. 12, of King James VI., and 4th Act, Parl. 1, of
King Charles I.--"That all Kings and Princes at their coronation, and
reception of their princely authority, shall make their faithful promise
by their solemn oath, in the presence of the eternal God, that enduring
the whole time of their lives, they shall serve the same eternal God to
the uttermost of their power, according as He hath required in His most
holy Word, contained in the Old and New Testament; and according to the
same Word, shall maintain the true religion of Christ Jesus, the
preaching of His holy Word, the due and right ministration of the
sacraments now received and preached within this realm, (according to
the Confession of Faith immediately preceding,) and shall abolish and
gainstand all false religion contrary to the same; and shall rule the
people committed to their charge, according to the will and command of
God revealed in His foresaid Word, and according to the laudable laws
and constitutions received in this realm, nowise repugnant to the said
will of the eternal God; and shall procure, to the uttermost of their
power, to the Kirk of God, and whole Christian people, true and perfect
peace in all time coming: and that they shall be careful to root out of
their empire all heretics and enemies to the true worship of God, who
shall be convicted by the true Kirk of God of the foresaid crimes."
Which was also observed by his Majesty, at his coronation in Edinburgh,
1633, as may be seen in the order of the coronation.
In obedience to the commandment of God, conform to the practice of the
godly in former times, and according to the laudable example of our
worthy and religious progenitors and of many yet living amongst us,
which was warranted also by Act of Council, commanding a general band to
be made and subscribed by his Majesty's subjects of all ranks; for two
causes: one was, For defending the true religion, as it was then
reformed, and is expressed in the Confession of Faith above written, and
a former large Confession established by sundry acts of lawful General
Assemblies and of Parliaments, unto which it hath relation, set down in
public Catechisms; and which hath been for many years, with a blessing
from Heaven, preached and professed in this Kirk and kingdom, as God's
undoubted truth, grounded only upon His written Word. The other cause
was, For maintaining the King's Majesty, his person and estate; the true
worship of God and the King's authority being so straitly joined, as
that they had the same friends, and common enemies, and did stand and
fall together. And finally, being convinced in our minds, and confessing
with our mouths, that the present and succeeding generations in this
land are bound to keep the foresaid national oath and subscription
inviolable,
We Noblemen, Barons, Gentlemen, Burgesses, Ministers, and Commons
under-subscribing, considering divers times before, and especially at
this time, the danger of the true reformed religion, of the King's
honour, and of the public peace of the kingdom, by the manifold
innovations and evils, generally contained, and particularly mentioned
in our late supplications, complaints, and protestations; do hereby
profess, and before God, His angels, and the world, solemnly declare,
That with our whole hearts we agree, and resolve all the days of our
life constantly to adhere unto and to defend the foresaid true religion,
and (forbearing the practice of all novations already introduced in the
matters of the worship of God, or approbation of the corruptions of the
public government of the Kirk, or civil places and power of kirkmen,
till they be tried and allowed in free Assemblies and in Parliament) to
labour, by all means, to recover the purity and liberty of the Gospel,
as it was established and professed before the foresaid novations. And
because, after due examination, we plainly perceive, and undoubtedly
believe, that the innovations and evils contained in our supplications,
complaints, and protestations, have no warrant of the Word of God, are
contrary to the articles of the foresaid Confession, to the intention
and meaning of the blessed reformers of religion in this land, to the
above-written Acts of Parliament; and do sensibly tend to the
re-establishing of the Popish religion and tyranny, and to the
subversion and ruin of the true reformed religion, and of our liberties,
laws, and estates; we also declare, That the foresaid Confessions are to
be interpreted, and ought to be understood of the foresaid novations and
evils, no less than if every one of them had been expressed in the
foresaid Confessions; and that we are obliged to detest and abhor them,
amongst other particular heads of Papistry abjured therein. And
therefore, from the knowledge and conscience of our duty to God, to our
King and country, without any worldly respect or inducement, so far as
human infirmity will suffer, wishing a further measure of the grace of
God for this effect; we promise and swear, by the GREAT NAME OF THE LORD
OUR GOD, to continue in the profession and obedience of the aforesaid
religion; and that we shall defend the same, and resist all these
contrary errors and corruptions, according to our vocation, and to the
uttermost of that power that God hath put in our hands, all the days of
our life.
And in like manner, with the same heart, we declare before God and men,
That we have no intention nor desire to attempt any thing that may turn
to the dishonour of God, or to the diminution of the King's greatness
and authority; but, on the contrary, we promise and swear, That we
shall, to the uttermost of our power, with our means and lives, stand to
the defence of our dread Sovereign the King's Majesty, his person and
authority, in the defence and preservation of the foresaid true
religion, liberties, and laws of the kingdom; as also to the mutual
defence and assistance every one of us of another, in the same cause of
maintaining the true religion, and his Majesty's authority, with our
best counsel, our bodies, means, and whole power, against all sorts of
persons whatsoever; so that whatsoever shall be done to the least of us
for that cause, shall be taken as done to us all in general, and to
every one of us in particular. And that we shall neither directly nor
indirectly suffer ourselves to be divided or withdrawn, by whatsoever
suggestion, combination, allurement, or terror, from this blessed and
loyal conjunction; nor shall cast in any let or impediment that may stay
or hinder any such resolution as by common consent shall be found to
conduce for so good ends; but, on the contrary, shall by all lawful
means labour to further and promote the same: and if any such dangerous
and divisive motion be made to us by word or writ, we, and every one of
us, shall either suppress it, or, if need be, shall incontinent make the
same known, that it may be timeously obviated. Neither do we fear the
foul aspersions of rebellion, combination, or what else our adversaries,
from their craft and malice, would put upon us; seeing what we do is
well warranted, and ariseth from an unfeigned desire to maintain the
true worship of God, the majesty of our King, and the peace of the
kingdom, for the common happiness of ourselves and our posterity.
And because we cannot look for a blessing from God upon our proceedings,
except with our profession and subscription we join such a life and
conversation as beseemeth Christians who have renewed their covenant
with God; we therefore faithfully promise for ourselves, our followers,
and all others under us, both in public, and in our particular families,
and personal carriage, to endeavour to keep ourselves within the bounds
of Christian liberty, and to be good examples to others of all
godliness, soberness, and righteousness, and of every duty we owe to
God and man.
And, that this our union and conjunction may be observed without
violation, we call the LIVING GOD, THE SEARCHER OF OUR HEARTS, to
witness, who knoweth this to be our sincere desire and unfeigned
resolution, as we shall answer to JESUS CHRIST in the great day, and
under the pain of God's everlasting wrath, and of infamy and loss of all
honour and respect in this world: most humbly beseeching the LORD to
strengthen us by His HOLY SPIRIT for this end, and to bless our desires
and proceedings with a happy success; that religion and righteousness
may flourish in the land, to the glory of GOD, the honour of our King,
and peace and comfort of us all. In witness whereof, we have subscribed
with our hands all the premises.
The article of this Covenant within written and within subscribed, which
was at the first subscription referred to the determination of the
General Assembly, being now determined, on the fifth of December, 1638,
and hereby the five articles of Perth, the government of the Kirk by
bishops, being declared to be abjured and removed, and the civil places
and power of kirkmen declared unlawful, we subscribe according to the
determination of the said lawful and free General Assembly, holden at
Glasgow.
THE NATIONAL COVENANT:
EXHORTATION TO THE LORDS OF COUNCIL.[1]
_May it please your Lordship_,
We, the ministers of the Gospel, conveened at this so necessary a time
do find ourselves bound to represent, as unto all, so in special unto
your lordship what comfortable experience we have of the wonderful
favour of God, upon the renewing of the Confession of Faith and
Covenant; what peace and comfort hath filled the hearts of all God's
people; what resolutions and beginnings of reformation of manners are
sensibly perceived in all parts of the kingdom, above any measure that
ever we did find, or could have expected; how great glory the Lord hath
received hereby, and what confidence we have (if this sunshine be not
eclipsed by some sinful division or defection) that God shall make this
a blessed kingdom, to the contentment of the king's majesty, and joy of
all his good subjects, according as God hath promised in His good Word,
and performed to His people in former times: and therefore we are
forced, from our hearts, both to wish and entreat your lordship to be
partaker and promover of this joy and happiness by your subscription,
when your lordship shall think it convenient; and in the mean time, that
your lordship would not be sparing to give a free testimony to the
truth, as a timely and necessary expression of your tender affection to
the cause of Christ, now calling for help at your hands. Your lordship's
profession of the true religion, as it was reformed in this land; the
national oath of this kingdom, sundry times sworn and subscribed,
obliging us who live at this time; the duty of a good patriot, the
office and trust of a privy councillor, the present employment, to have
place amongst those that are first acquainted with his majesty's
pleasure; the consideration that this is the time of trial of your
lordship's affection to religion, the respect which your lordship hath
unto your fame, both now and hereafter, when things shall be recorded to
posterity; and the remembrance, that not only the eyes of men and angels
are upon your lordship's carriage, but also that the Lord Jesus is a
secret witness now to observe, and shall be an open judge hereafter, to
reward and confess every man before His Father, that confesseth Him
before men: all of these, and each of them, beside your lordship's
personal and particular obligations to God, do call for no less at your
lordship's hands, in the case of so great and singular necessity: and we
also do expect so much at this time, according as your lordship at the
hour of death would be free of the terror of God, and be refreshed with
the comfortable remembrance of a word spoken in season for Christ Jesus,
King of kings, and Lord of lords.
THE NATIONAL COVENANT.
SERMON AT ST. ANDREWS.
_BY ALEXANDER HENDERSON._[2]
"Thy people shall be willing in the day of Thy power, in the
beauties of holiness from the womb of the morning; Thou hast the
dew of thy youth."--_Psalm_ cx. 3.
It is, beloved in the Lord, very expedient, and sometimes most necessar,
that we turn away our eyes from kings and their greatness, from kirkmen
and men of state, and that we turn them towards another object, and look
only to Jesus Christ, who is the great king, priest, and prophet of His
kirk. The godly in former times, who were kings, priests, and prophets
themselves, used to do this, and that before Christ; and mickle more is
it required of us now in thir days, seeing we live in troublesome times;
for there is a comfort that comes to the children of God that way. The
first part of this psalm expresses to us the threefold office of Christ,
and the second part of it expresses the valiant acts our Lord Jesus does
by these His three offices, but especially by His Princely office; whilk
indeed is His worst studied office by many men in the world. We would,
many of us, willingly take Him for our prophet to teach us, and for our
priest to intercede for us, and be a sacrifice for our sins, but when
it comes to His Princely office, to direct us what we should do, then we
would be at that whilk seems best in our own eyes.
His Princely office is described unto us here three ways. 1. In relation
to God Himself; "The Lord said unto my Lord, Sit thou at My right hand."
2. In respect of His enemies; "The Lord sall send the rod of thy
strength out of Zion: rule thou in the midst of thy enemies." Were His
enemies never so many, and never so despiteful against Him, yet He sall
rule in the midst of them. And indeed this is a very admirable part of
His kingly office, that even in the midst of His enemies He sall have a
kingdom for Himself, in despite of them, and all that they can do or say
against it. 3. The third, wherein the glory of His kingly office
consists, is in thir words that I have read to you: and that is in
relation to, and in respect of the subjects of the kingdom of Christ.
And they are described here to be a people belonging to Jesus Christ; to
be a people on whom God manifests His power; and they are a most willing
people, a people who count holiness to be their chiefest beauty. And
they are so marvellously multiplied, that it is a wonder to consider of
it: there is no more drops of dew will fall, nor they will not fall any
faster in a morning than the Lord will multiply them, when He is pleased
to do so. And although the Lord sometimes multiply them in a secret
manner, yet still the multitude stands to be true.
That the purposes may be the better tane up by you who will take heed to
them, consider of these parts in the words. 1. The persons of whom the
Psalmist speaks here. "Thy people." 2. The properties of these people in
this day: They sall be a willing people; a holy people; a people who
sall be miraculously multiplied. And so their properties is willingness,
holiness, and multiplication.
Many proofs has been of the truth of this prophecy since the
beginning--that the Lord's people sall be willing in the day of His
power, in the beauties of holiness; from the womb of the morning thou
hast the dew of thy youth. There were many evident proofs of the truth
of this since the beginning of the plantation of the gospel into the
world. And surely we know not a more evident and notable proof of it
than this same that is presently into this land, nor think I that there
be any who can show the parallel of it. The Lord has made them willingly
to offer up themselves, and all that they have, for Him. And they are a
people of holiness; albeit it is true, indeed, many has been brought to
it from this quarter and that quarter of the land, since the beginning,
to be more holy than they used to be. And if the multiplication of them
be not wonderful, I cannot tell what ye will tell me of that is more
wonderful; so that indeed it is a miracle to all who hear of it. In the
time while Christ was upon the earth there were two sorts of miracles to
be seen;--first, Christ made the dumb to speak, the blind to see, the
lame to walk, &c.: this indeed was a great miracle. The second sort of
miracles was of him who did see these things wrought by Christ, and yet
for all that, did not believe in Him who did work them. Even so there
are two sorts of wonders in this same time wherein we live;--first, how
the Lord has multiplied His people, and made them to be so many,
whereas, at the first, we thought them to be but very few; secondly, we
cannot but wonder at these who observes not God's hand into it: and
indeed we cannot but wonder that any can be so blind that they observe
not the very hand and finger of God in the work. Ay, we who have been
witnesses to it, for the most part, we cannot but wonder at the work of
God in it. It has not been man's wit has done the work, and multiply so,
but only God has done it; and we cannot tell how; but only we see that
there are numbers continually multiplied.
I. "Thy people." Here is a note of property, and a note of distinction.
First, it is a note of property. They are God's people--God has absolute
right over a people, and there is none who has any right over them but
He alone. It's true all people are under Him, but He calls not all His
people after this manner. All things are for God, and subordinate to
Him; the absolute power to rule and to command these people is in God's
hand, and He will not give that power to any other over them: and He has
good reason so to do. 1. Because He was thinking upon His people from
all eternity; and there was none who did that but only He. 2. He made us
and fashioned us in time; and neither any authority or magistrate did
that. 3. Who is it that provides means for their sustenance daily, and
makes these means effectual, but only the Lord? A man cannot make one
pyle (blade) of grass, or one ear of corn, to grow for thy
entertainment, but only the Lord: and when thou hast gotten these
things, it is the blessing of God that makes them effectual. For when ye
say the grace to your meat, say ye it to man? No, ye say it only to God.
So that every way ye are God's people. And then, whilk is more, and
therefore we are bound to be His people, no man can redeem the life of
his brother, nor give a price sufficient for his life, let be (let
alone) for his soul, and yet the Lord, He has redeemed us from hell, and
from the grave; and therefore we belong to Him. Then is it not the Lord
who enters in covenant with thee, and says, I will remember thy sins no
more? Then albeit all the world should remember thy ill deeds, yet if
the Lord remember them not, then thou art blessed. It is He who says, I
will write My laws in your hearts, to lead you here: it is He who puts
us in the estate of grace while we are here, and so puts us in hope of
glory after this life. It is He who sall be our judge at that great day.
And so ye are the Lord's people, by way of property.
And this was it that made the apostles so bold, when it was alleged
that they had done that whilk was not right: they made the enemies
themselves judges, and says, "Whether it be right in your sight to obey
God rather than man, judge ye." As if they had said, It's true indeed we
are mickle obliged to man, but we are more obliged to God than to all
men; for what is it that man can do to us, either good or ill, but God
can do that als (also) and more? And upon this ground, in the next
chapter, they draw this conclusion,--It behoveth us rather to obey God
than man. And so, first, they reason with the adversars themselves upon
it; and seeing that they could not deny it, upon that they draw up their
conclusion. I mark this for this end, that whenever ye are enjoined to
do anything by any man, that then ye would not forget this dignity and
power that God has over you, and that ye are the people of Jesus Christ;
and therefore no man ought to enjoin anything to be done by you, but
that for the whilk he has a warrant from God. There is a great
controversy now about disobedience to superiors, and the contempt of
those who are in authority; but there is not a word of that, whether God
be obeyed or not, or if He be disobeyed by any. Fy, that people should
sell themselves over to the slavery of man, when the Lord has only
sovereign power over them! I would not have you to think that a whole
country of people are appointed only to uphold the grandeur of five or
six men. No, they are ordained to be magistrates for your good. And sall
we think that a ministry shines into a land for the upholding of the
grandeur of some few persons. No, all these things are ordained for the
good of God's people; and, seeing that it is so, sall ye then make
yourselves like to asses and slaves, to be subject to all that men
pleases to impose upon you? No, no; try anything that they impose upon
you, before ye obey it, if it is warranted by God or not; because God is
the only superior over you.
2. Secondly. "Thy people." This also is a note of distinction; for every
people are God's people, but there is a distinction among them. All
people, it's true, are God's people by right of creation: why therefore
says he, _Thy_ people, and not _all_ people? Because all people belong
not to Christ. God has authority over all indeed, but in a special
manner He enters into covenant with some. All people who are subject to
Him in His providence are not His peculiar people, His royal nation, His
holy priesthood, His chosen generation, but only those of them who
belong to Christ; those are properly termed to be His people. And we
should remember of this, that those who are the people of God, they have
notable privileges; they have all things that any people should have,
and, whatever we should be, they have that. Where any are the people of
God, there there is blessedness indeed, for they have His truth for
their security, they have His love for their comfort, His power for
their defence. The Lord God, He takes His people into His bosom, and
with every soul He does so, and says, "I the Lord thy God enters in
covenant with thee, and renews the covenant that before I made with
thee." And then He lays a necessity upon thee, by His providence, that
thou must enter into covenant with Him; and then He says to thee, "I
will not remember thy sins any more; I know they are heinous, great, and
many, but because thou desires that they should not be remembered,
therefore I will not remember them. And because when ye have renewed
your covenant with Me, ye will be aye in a fear to break it again,
therefore I will write My law in your hearts. And so whatever I promise
to you, I will perform it freely when ye are in covenant with Me; and
whatever ye promise to Me, being in covenant with Me, I sall perform it
for you also, at least I sall give you strength to perform it." And
therefore to the end that ye may be perfectly blessed, enter into a
covenant with God; and without ye be in covenant with Him, ye sall be
in nothing but perpetual misery. I would have all of you to think this
to be your only health, wealth, and peace, and your only glory in the
world, to be in covenant with God; and so that ye are the people of God,
I would not have you to count men to be rich and glorious men by their
estates in the world--that he can spend so many chalders of victual
yearly, or so many thousand merks. O, a silly, beggarly glory is this!
Naked thou came into the world, and naked thou must go out of it again.
But see how mickle thou has of the knowledge of Jesus Christ, how far
thou art forward in the work of repentance, faith, &c., and such good
actions. Learn to set your affections on things that are above, and
testify it by your actions.