Library · The Covenants and the Covenanters
Part 7
The Covenants and the Covenanters · James Kerr (ed.)
The Evil and Danger of Prelacy.
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 God'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 God 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 God; 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 God; partly, because of the great impediments and difficulties they apprehended in the work. Yet God, 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 assures 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. God 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 God's people to meddle with it. Now, it hath pleased God to stir up prophets, noblemen, and people of the land, to put their hands to this work. And I think God 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, God 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 unpassable; 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, "God 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 God's people; where antichrist is, there is idolatry, superstition and error; these two are clearly in our prelacy: their idolatry, superstition, 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 passengers. The second is in Jer. li. 25, Babylon, a great enemy to God'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 superstition, 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 God's inheritance.
Ye that are noblemen are the natural mountains of this kingdom, descended of noble 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 noblemen, 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 God, 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 God'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 God, 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 God's people. There, Zerubbabel, Joshua, and the rest of God'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 God 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 God'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 God be with a work, who is he that will let or impede it? God is with this work of reformation, as ye yourselves can witness; and by all our expectations this mountain is shaken, and (God be praised) the difficulties are not so unpassable as they were.
2. No man is able to impede this work, in respect of the workers. It is said, "that God 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 God stirs up men to do a good work, nothing on earth can stay it: I am sure if ever God stirred up men to a good work, He hath stirred us up to this, both noblemen, ministers and people. Wherefore, "Who art thou, O great mountain" before God's people, that thinks to impede such a work?