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

[Ill.u.s.tration: Fac-simile of old t.i.tle page of following Sermon.]

_The Evil and Danger of_ Prelacy.

A

SERMON

PREACHED AT A

GENERAL MEETING,

IN THE

_Black-Fryar-Church_ of _Edinburgh_,

Upon the 13th Day of _June_, 1638,

AT

The Beginning of our last Reformation from _Prelacy_, after the Renovation of the National Covenant.

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

1 Peter v 3, _Neither as being Lords over G.o.d's Heritage: but being examples to the Flock._

GLASGOW, Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI.

SERMON AT EDINBURGH.[5]

_BY ANDREW CANT._

"Who art thou, O great mountain? before Zerubbabel thou shalt become a plain, and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it."

--_Zech._ iv. 7.

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

I need not stand upon introductions and connections: this verse I have read, shows the scope of the prophet; viz. G.o.d will have His work going on, and all impediments removed. These times require that I should rather insist upon application to the present work of reformation in hand, than to stand upon the temple of Jerusalem, which we know well enough was a type of Christ's kirk, which in this land was once built, but now hath been defaced by the enemies of Christ: we have long neglected the re-edifying of it; partly, men being given more to build their own houses, nor the house of Christ; and partly, because of the great impediments that have discouraged G.o.d's people to meddle with it.

Now, it hath pleased G.o.d to stir up prophets, n.o.blemen, and people of the land, to put their hands to this work. And I think G.o.d saith to you in this text, "Who art thou, O great mountain? thou shalt become a plain."

There are two parts in this text; 1. An impediment removed, under the name of a mountain, "Who art thou, O great mountain? before Zerubbabel, thou shalt become a plain." 2. In the second part of the text, the work goeth up, and is finished, the impediment being removed, "He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace be unto it."

But that ye may take up all that is to be said in order and method; there are six steps in the text, three in the mountain, impeding the work, and three in the work itself. The three in the mountain are these; 1. It is a mountain seen, "O great mountain!" 2. A mountain reproved, "Who art thou, O great mountain? before Zerubbabel." 3. A mountain removed, "Thou shalt become a plain." The three in the work are; 1. A work growing and going up. 2. A work finished, "He shall bring forth the head-stone thereof." 3. A work praised, "He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace be unto it." I shall speak of all these, G.o.d willing, and apply them to the time.

As for the three in the mountain. 1. It is a mountain seen; it is called a _great mountain_; under this are comprehended all impediments and difficulties impeding the building; all being taken together make up a great mountain, which is unpa.s.sable; the enemies who impede this work were this mountain: look and ye will see the adversaries of Judah become a great mountain in the way of that work.

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

This mountain (that I may speak more plainly) is Prelacy, which hath ever been the mountain in the way of our reformation. It may be, some of you that hear me, are not of my judgment concerning episcopacy; for my judgment, I ever condemned it, as having no warrant for it to be in Christ's house; yet I am sure, that all of you that are here this day, will agree with me in this, that prelacy being antichristian, is intolerable: but such is the prelacy of this kirk, it is antichristian.

I may easily prove, that amongst many marks of antichrist, these two are most evident, false doctrine and tyranny in government: where antichrist is, there is tyrannical government, imposing laws upon the consciences of G.o.d's people; where antichrist is, there is idolatry, superst.i.tion and error; these two are clearly in our prelacy: their idolatry, superst.i.tion, and error may be seen in their service-book, their tyranny may be seen in their book of canons. I think there are none here, but they may see this mountain: no greater tyranny hath ever been used by antichrist, than hath been used by our prelates, and exercised upon this kirk.

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

Our mountain of prelacy hath all these three bad qualities: 1. It is a mountain from which they have, like robbers, made a prey of the kirk of Christ. Tell me, I pray you, and I appeal to your own consciences, who are my brethren, if there be any privilege or liberty that ever Christ gave us, but they have taken it from us, and made a prey of it. 2. This mountain is a pestiferous mountain; it hath been the mountain that hath been as a pest, to infect the kirk of Christ with superst.i.tion, heresy and error; and withal, it hath been a destroying mountain; for they have destroyed the fair carved work of our first reformation. 3. They are mountains of pride; for greater pride cannot be, than there is upon this mountain; they rule as tyrants over their brethren, and as lords over G.o.d's inheritance.

Ye that are n.o.blemen are the natural mountains of this kingdom, descended of n.o.ble predecessors who have been as mountains indeed, defending both kirk and commonwealth. These men were but low vallies, and now are artificial mountains, made up by the art of man; at first, as low as their brethren sitting there; but piece and piece, they have mounted up; at first, commissioners for the kirk, and then obtained vote in parliament, and then they usurped all the liberties of the kirk benefices, and then constant moderators to make up this mountain; and at last, the high commission is given to make the mountain strong; it is like to Daniel's tree. "The tree grew, and was strong;" and from it, we that are ministers of Christ have our wreck.

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

2. The second thing in this great mountain is this, It is a mountain reproved: "Who art thou, O great mountain? before Zerubbabel." When he saith of Zerubbabel, it is not only meant of Zerubbabel, but of the rest of G.o.d's people. There, Zerubbabel, Joshua, and the rest of G.o.d's people obeyed the voice of the Lord; and in the 14th verse, all these are said to work in the house of the Lord: so under Zerubbabel, all the rest of the people are comprehended; even so in this work of ours, all that are joined to this work, for the building of this work, are to be accounted workers; and for them also is this mountain reproved, "Who art thou, O great mountain?" Who art thou, who will impede this work, or shall be able to impede it, seeing G.o.d will have it forward. It is impossible for thee to impede it, in these three respects: 1. In respect of the work itself. 2. In respect of the workers. 3. In respect of the impeders.

1. In respect of the work itself. It is G.o.d's work; for the house is His, and He is in it. The Lord saith, "Be thou strong, Zerubbabel, and Joshua, and the remnant of the people and work, for I am with you, saith the Lord of hosts." If G.o.d be with a work, who is he that will let or impede it? G.o.d is with this work of reformation, as ye yourselves can witness; and by all our expectations this mountain is shaken, and (G.o.d be praised) the difficulties are not so unpa.s.sable as they were.

2. No man is able to impede this work, in respect of the workers. It is said, "that G.o.d stirred up the spirit of Zerubbabel, and of Joshua, and of the people, and they came and wrought in the house of the Lord." When G.o.d stirs up men to do a good work, nothing on earth can stay it: I am sure if ever G.o.d stirred up men to a good work, He hath stirred us up to this, both n.o.blemen, ministers and people. Wherefore, "Who art thou, O great mountain" before G.o.d's people, that thinks to impede such a work?

3. In respect of the impeders: what are they but men, and wicked men, as ye may see in the adversaries of the Jews. Who are they that impede our work? Even men that seek honour and preferment of this world, enemies to religion, fighting against G.o.d; to whom, I may say that word in Job, "Who hath hardened himself against G.o.d, and prospered?" With one word more I will reprove this mountain, and go forward.

"Who art thou, O great mountain?" Wilt thou search thyself who thou art: art thou of G.o.d's building or not? I trow you are not _juris divini_, but _humani_; G.o.d nor Christ hath never built thee: thou art only a hill of man's erecting; knowest thou not that Zion, against which thou art, is a hill of G.o.d's building. I will say to you then that word, "The hill of G.o.d is a high hill, as the hill of Bashan: why leap ye, ye hills?

This is the hill that G.o.d desireth to dwell in; yea, and will dwell in it forever." And think ye to prevail against the people of Zion? She hath stronger mountains to guard her than ye have, "As the mountains are round about Jerusalem, so the Lord is round about His people, from henceforth and forever."

3. The third thing in this mountain, is, It is a mountain removed, "Thou shalt become a plain;" that is, G.o.d shall remove all impediments before Zerubbabel, and his people; G.o.d is able to remove all that impedes His work; even the mightiest enemies that oppose themselves to the work of G.o.d. Ye may observe a fourfold power of G.o.d against these mountains.

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

2. G.o.d removes impediments by His _a.s.sisting power_, as He promised to do before Cyrus. "I will go before thee, and make the crooked places straight; I will break in pieces the gates of bra.s.s, and cut in sunder the iron bars." Albeit for any thing we see, there be brazen gates, and iron bars, closing out a reformation: yet let not this discourage you; G.o.d is with you by His a.s.sisting power to go before you, to make all crooked places straight, and to break the brazen gates, and to cut in sunder the iron bars.

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

The 4th way how G.o.d removes mountains, is by an _overthrowing power_: If there be no change yet, G.o.d will bring it down. "Every one that is lifted up shall be brought low."

By this which hath been said, ye may understand how a mountain may be made plain. G.o.d makes mountains plains, either in mercy or in wrath. 1.

In mercy, when He takes a grip of the heart, and of a proud haughty heart, makes it toward and plain: we have seen such a change by experience. This work had many enemies at the beginning, that impeded it, whom G.o.d hath taken by the heart, and made plain; yea, He hath made them furtherers of the work.

2. There is another way of making mountains plain, to wit, making plain in wrath; when G.o.d overthrows the mountains that stand up impeding His work. a.s.sure yourselves, if G.o.d bring not down this mountain we have to do with, in mercy, He shall overthrow it in wrath, and make it waste.

That I may make this mountain more plain, ye shall consider how it shall become a plain, and how easily it may be made a plain.

1. I see you looking up to the height of it, and ye are saying within yourselves, How shall it come down? Ye must not think that it will come down of its own accord; G.o.d useth instruments to pull down. I find that G.o.d hath made His own people instruments to pull down such mountains: "Fear not, worm Jacob, and ye men of Israel, I will help thee, saith the holy One and thy Redeemer, behold I will make thee a new threshing instrument having teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff; thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them." Mark these words, although Jacob be a worm, despised by the great ones of the world, yet G.o.d will make him a threshing instrument, to beat these mountains in pieces. The professors of this land are despised by the mountains; yet fear not, for the sharp threshing instrument is made, I hope it shall beat the mountains in pieces. We think them very high, but if we had faith, that word would be verified. "Ye shall say to this mountain, remove to yonder place, and it shall be removed, and nothing shall be impossible unto you."

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

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