Andrew Hay.

The diary of Andrew Hay of Craignethan, 1659-1660; online

. (page 4 of 28)
Online LibraryAndrew HayThe diary of Andrew Hay of Craignethan, 1659-1660; → online text (page 4 of 28)
Font size
QR-code for this ebook

never to returne to it againe. Obs. That when Christ departs
from a church nothing but ruine and destruction comes upon
them. Heb. 9 etc. you have som removings of Christ from
the temple, Hos. 9. 6, Jer. 6. 8, be instructed O Jerusalem lest
I depart, etc. Tak notice of all the signes of Gods departure
from ws, therfor labour to receive him and intreat his stay.

Its said his disciples came to him to shew him the magni-
ficent building of the temple, thinking to mak him relent his
sad threatening — this was a most glorious temple as historians
relate — but they wer mistaken, for when god is provocked by
mens sines he cares not for their houses and dwellings, see then
that yow honor god in your houses, v. 2. Our Lord fortells that
the stately temple that was the wonder of the world should be
made equall to the ground, this was necessarie becaus Christ
was come and ceremonies must go down. Obs. 1, That whatever
be the priviledges of a place yet if sinfull, it cannot be keeped
from ruine. So heer Jerusalem wherin god was weel knowen
must be thro wen doun, becaus of the sines of that people and
slighting of Christ. Therfor put no confidence in the strenth
of places, some trust in chariots etc. Now as this was fortold
we find in story that it cam to passe, for Titus having win
Jerusalem thought to have preserved the temple but it was
brunt doun ; So as all the witt of man cannot defeat the
wisdome of god.

V. 3. You have a more neer occasion of this sermon, which is
a question of the disciples, wherin is a 3 fold doubt proponed,
1° concerning the tyme of the destruction of the temple, 9P of
his coming as ane earthly monarch, 3^ of the destruction of the
world. To the first and 3*^ our lord ans""^ promiscouslie. This
their question was too curious, wherin hence learne the corrup-
tion of mans nature that is too curious in inquyring into Gods
hidden secrets, Bewarr of this, for the men of Bethshemesh


wer striken dead for this. Therfor we wold be wise only unto
sobrietie and not pry into Gods doings.

Its said of Plinius 2^ that he drew neer the burning gulf of
Vesuvius, which made him be at last swallowed up in it, therfor
be not too curious above what is written.

Nixt yow have our Lords ansr., which is not directly to
satisfy their curiousitie, but givs them som necessarie ad-

V. 4. Obs. That the latter dayes shall abound with seducers
and fals teachers ; The Lord permits this 1^ for the tryell of
his people, 2° for a punishment for not resaving the truth in
love. So also the devill acts it ; Be not then offended at the
errors of the tyme becaus the Lord has forwamed ws of them.
Obs. 2. That thes seducers shall have very fair pretexts they
shall say Lo heer is Christ ; This is to be understood of Christ
doctrinal. Obs. 3, That thes seducers shall pervert many,
becaus they have the advantage of the bent of error which is
suitable to mens corruptions. Obs. 4, That the elect had need
to bewarr of being drawen away be the errors of the tyme.
No man can plead iraunitie from this fear of being defy led by
errors. Our securitie lies in the use of means against which
the gates of hell cannot prevaill ; Now this exhortaon doth not
presuppose the elect can fall away. Obs. 5, That error let
loose is a forrunner of some fearfull judgment; this we will
find in the church of the Jewes, no wonder that God put out
the light when men instead of walking by it wrangle with it.

V. 6. Another signe Obs. 1, That God justly punisheth his
people for slighting the offers of peace. TTiey endure the
miseries of warr. They that warre against God he will mak
them endurre the miseries of warr. Agane they loathed the
bread of life and therfor they shall be starved ; however they
were not burdened with their sines, the earth was. Obs. 2, That
woes and calamities come not singlie upon a people, but one
comes after another ; how just wer it with God to deall so with
ws. Obs. 3, That kingdomes and nations have their end and so
have the churches. Oes. 4, that whatever be the troubles and
stormes that come doun upon the world yet the Lords people
should not be inordinately troubled ; its trew we must not put
on a stoicall apathie, yet we must not let our hearts be


troubled, John 14. 1. Its a word that signifies the troubling
of muddie watter. I need not tell yow what unsteady tymes
we are fallen in, only I say the more unsteady the tymes be,
we should be the more fixed trusting in the Lord.

V. 9. He passeth from common calamities and showes the
calamities his owne people shall meet with. The cause of all
thes ills is the persecution of Christs members though the
world think utherwise. Obs. 1, That God is good in telling ws
befor hand of all the miseries we shall meet in the world. The
devill showes the pleasurs but hydes the bitterness we shall meet
with. Therfor be forwarned against thes calamities. Obs. 2.
That the lot of the Lords people is to meet with many stormes
in their way to heaven as it was with Christ. Obs. 3. That
christs disciples must resolv to lay doun their lives for Christs
sake, its a trew word, non are saved but martyrs, who are so
either in act or dispositioun, we must be willing to lay doun
all for Christ.

Therafter he preached on Math. 5. 4, Blissed are mourners
for they shall be comforted.

Oh how great is the difference of Christs opinion from the
worlds anent their happines. Men in the world think mourners
most miserable but Christ heer thinks farre otherwyse. This
is another mark of thes yt are partakers of trew blissednes;
God layes the founda^n of happines in povertie of spirit ; Heer
we shew that spirituall mourning is a frame sutable unto the
ghospell, we shew yow the nature of it that it was ane inward
funerall mourning. Then we shew how this mourning tends
to and ends in happines. Now the reason why such are blissed
becaus they shall be comforted heer is somwhat implyed, viz.
that spirituall mourners may be long without comfort, as in
David, Heman and Job, and Isai 57 last, who is he that feareth
the Lord, etc., implying that it is but the case of some few of
Gods people, for as ther may be some faith wher ther is not
unspeakable joy, so ther may be found humiliation wher ther
is no such darknes, we shew the reason why the Lord doth this
to his people ; Certainly this is a mystery to the most part, for
as the joys of Gods spirit are great secrets to car nail men so
are the terrors of his people meet with great secrets to carnall
men, to speak of warrs and famine yow understand them, but to


speak of the terrors of the lord on a soule they are secrets unto
yow, all terrors upon the outward man are nothing to these
upon the soule, as all other battels wer but a play in regard
of thes naked fights that wer among the Romans ; therfor tak
heed to this.

Obs. 1, that all spirituall mourning will end in secret comfort
whatever be your suffering. Obs 2, That it is only God that
can comfort the soule ; ministers may offer it, but God only
can apply it. As for the first, it is a thing clear in scriptur,
Isai. 61. 1, 3, to give the garment of praise instead of the spirit
of heavines, Isai. 35. 10. And the ransomed shall come to Sion
w* songs, and sorrow and sighing shall fly away. Yea we find
sometymes mourning and joy going together, 2 Corinth. 7. 5.
We wer troubled, yet God comforted ws, etc., Ps. 126 end.
It is clear in experience, Ps. 97. Light is sowen to the
righteous and joy to the upright in heart. For further clear-
ing 1° we shall shew what this joy and comfort is, Luk sayes
mourners shall rejoice. 1^ Tlier is a naturall joy ; which is ane
affection implanted in ws, and in itself is law". 2° Ther is a
sinfull joy and comfort, and that is either when the object is
unlawfull or when the object is law", but they exceed in measure.
3^ consider there is a spirituall joy when the soule rejoiceth in
God and in Christ and spirituall objects as being connaturall to
a godlie man ; This trew joy when heer promised to spirituall
mourners ; and it is 2 fold, the one the joy in the way, heer
in this world, and it doth admitt of increase and meets with
opposition, the other is the joy in the countrey, and it is
perfect and full, for this joy in the way consider thes par-
ticulars. 1^ That ther can be no joy in God without faith
in God and knowledge of his word, therfor beasts properly have
no joy, nor infants can have joy, though they may have grace,
and Jon Baptists joy in his mothers womb was altogether
extraordinar and therfor worldly men have it not.

2° Ther is required to this joy, a heavenlie frame of spirit,
for such as the man is, such is his delight. So a voluptuous
man delights in his pleasurs, a heavenlie minded man delights
in God, and its trew lik drawes to lyk, so that a worldlie man
cannot delight in God, no more nor a swine in a pleasant



3° Consider, to this joy ther is required some propriety in
God and some possession of Jesus Christ, what advantageth
it a sick man to tell him of the health of another ; therfor the
comfort of a beliver is not perfect heer, becaus our enjoyment
of God is not perfect heeraway, and yet may have joy unspeak-
able and glorious becaus of Christs dwelling in him.

4° This joy flowes not from the exercise of grace naturally
as ane effect, but it comes from the Lords oune good pleasur,
for the spirit blowes wher it listeth, hence some of Gods people
walk cheerfully and uthers with a bowed doune back ; hence
it is that often thes who are highest in grace are lowest in
comforts. 2*^ thing, the reasons why spirituall sorrow shall
end in spirituall comfort, viz. 1^ The reason is taken from the
nature of sorrow, it is not for itself but for the use of another,
viz. joy, and maks way for it.

2° becaus of the nature of joy which is a strong thing and
prevalent and shall in end be upon the heads of the mourners
in Sion.

3° From the effects of sorrow, becaus it humbles a man and
maks him low in his oune eyes, so also sorrow begets prayer,
and it helps faith, and we live by faith.

4° becaus it is one mane end of the ministrie to minister
comfort to afflicted soules, and its a great part of his work to
speak a word in season to a wearie soule : it is a great part of
the work to exhort the afflicted, that ther were many to whom
we might dispense this part of our office. Wo unto us if we
apply comfort to unhumbled soules.

5° This appears in regard of the many promises in Scripture,
for it is lik a pleasant garden of paradise, and the promises
are lik the four rivers that ran through it, hence they are called
precious promises. Certainly ther is no affliction but yow will
find a sutable promise therunto.

6° This appears from the comands in scripture. Ther is no
coinand more frequently injoyned then this dutie of rejoice-
ing; it is hard to cause afflicted soules apply this, hence
Philippians 3, finally my brethren rejoice in the Lord, and
cap. 4. 12, rejoice in the Lord always, and againe I say
rejoice. He doubles it becaus he knew it was hard to move
poor humbled sinners to this dutie. Remember it is uot left


arbitrarie to yow to rejoice or not, seeing God hes expressly
cofnanded it. Tak heed therfor that you oppose not the spirit
of God as a comforter. I come now to the applicatioun. Use 1.
Learne heer that there is no solid joy and comfort to wicked
men and unhumbled, fear and terror belongs to them, he that
is a servant to sin shall be a slave to error, so Pashur's name
was changed into Magor-missabib, a terror to all roundabout.
Object. Doe not the wicked injoy most comfort? Aks. Their
joy is but fals and it proceeds from a conscienc deficient in
its dutie, ther is a great deference betuixt laughter in the face
and inward joy, its lik a pleasant sho that puncheth the foot.
I shall shew the excellencie of spiritual joy. l** It is a pure
joy, it is honey without gall, but the mirth of wicked men is
lik a madman that laughs whilst he is scaring his oune flesh.
2** It exceeds earn all joy which rejoiceth in outward things
which wer made for men, and is als ridiculous as for a wyse
man to play w* babies clouts.^ But the uther joys in God.

S^ Spirituall joy exceeds the other in degree, the heathen
said that trew joy is a serious thing; but in the uther ther
is terrour.

4^^ This joy exceeds the uther in certaintie, for as non can
give it but God so non but he can tak it away, but the uther
leavs the soule comfortles and wounded, and then consider what
a sad alteratioun death will mak, now nothing but laughter,
but then nothing but excessive lamentatioun and mourning.
Use 2. This should teach ws to give way to spirituall mourning,
weep not for outward losses, but open the flood-gates for
godly sorrow, becaus it tends to comfort; proceed therein,
if yow sow in tears you shall reap in joy. Object. How can
I expect this joy when I am not aneugh humbled? Ans.
Ther is a mistak on both hands. I'' By profane men think-
ing anything mourning; 2*' By the godly that will needs
have such a measure. Ther is ane intellectuall sorrow, desiring
therfor rather to suffer anything then to dishonour God and
ane actual sorrow which is ordinarlie most plentifull at our

* * And hing our fiddles up to dreep
Like babic clouts a-drying.* —

Burns, ' The Ordination.


first conversion : but groans in the hearts are more to be
regarded than tears in the eyes, so the heathen curoe leves
loquuntur vigentes stupent, when he mourned not for his sone.

Use 3. Of comfort 1° to the church of God in generall, which
is often brought very low — thes dayes wherein we live are
dayes of great confusion, our fear is least the ark be taken
and come into the enemyes hands, and indeed the deevill seems
to get great advantage daylie, wherby it comes to passe that
the children of the church thryve not so weel as formerlie
when their milk was more scant ; now the discomposed estate
of the church may be discomposeth the hearts of Gods people,
yet I say, be still and learne to belive, but let us hold this
conclusion that Gods thots toward ws are thoughts of peace to
give ws at lenth ane expected end. Howsoever clouds and
darknes be round about God, yet righteousnes is the habita-
tion of his throne for ever ; what though we should see the
church as Jonas was swallowed up by the whale, yet she was
not able to digest the prophet. Obs. the faith of our fathers
fathers. Joseph handed his bones that the people should
recover the land, and Jeremiah bought land from his uncle
when the enemy beseidged the city. Let ws say the children
that shall be created shall praise the Lord.

2° It is matter of comfort to every soule in particular that
mournes for sin, they shall be comforted ; you have the Lords
promise for it, and yow may entreat the Lord to mak it out.
And so we come to the 9>^ point, that only the Lord can
comfort his own peoples hearts though ministers must do
their duty.

In the afternoone he preached on Exod. 20. % I am the
Lord thy God which hath brought thee out of the land of
Egypt and out of the hous of bondage. God having created
man he gave him a rule to walk by. This rule besides the
positive law anent the tree forbidden, was the morall law
written on the heart of man by nature, this is sumarlie com-
prehended in the decalogue, which God gave to his people in
mercie. The Lord did set severall marks of excellencie on
this law in deliverie of it, and this was to shew the excellencie
of it to the worlds end. You should delight to hear that law
which will be as a bridle to keep you from sin, and a goad


to dryve you to Christ. O that it wer explained as it was
delivered, to mak your hearts tremble. Our Saviour gives
yow the summe of the first table, being your dutie to God.
Thou shalt love the Lord with all thy soule, heart, and mynd.
The Lord must have the cheifF pouers of the soule. It is then
but a presumption to say yow serve God when the devill hath
a greater share in your heart than he hes. The sume of the
second table is to love our nighbors as ourselves; now we
come to speak of the preface of the law, I am the Lord, etc.
Some think this the positive part of the first comandment and
think that lawes should have no prefaces. But we look on
this as a preface to the wholl coiTiandments. In it ther is a
description of God himself. 1° From his name and nature, he
is Jehovah, signyfing his infinite being. 2** he is described
from his condescention that he enters in love wt poor man,

1 am the Lord thy God. Its in mercie he deals thus, for he
might require obedience by his absolute pouer. 3** he is
described by his freshest acts of mercie; their delivery out
of the land of Egipt full of idolls, and out of the hous of
bondage, being a type of the redemption wrought by Christ.
From this description of God here obs. That in drawing furth
a comandit duty we should have right apprehensions of God
to whom we performe it, utherwyse our obedience is in vain,

2 Chron 20. 6. So Jehosophat says Thou art Lord God who
rulest the world. P'or according to your conceptions of God
will your enjoyments be; yet tak this caution, that you must
not think further to comprehend the Godhead then his word
and works doth allow. Hence Job says who can by searching
find out the Almighty, who can find him out to perfection?
but to conceave of God tak thes few directions.

1° You must conceav of him as he hes revealed himself in
his atributs, we find Moses asked too great a sight of God,
which was his invisible essence, but the Lord shewed him his
back parts being his atributs, we must conceav of him some-
tymes under one notion sometymes under another.

2° Conceave of him relatively in Ciirist and as a God in
covenant wt thee through him, for he, being absolutly con-
sidered, is a consumcing fire.

3° Look on God proportionablie to thy needs and necet-


sities ; have such apprehensions of God as thow has had most
experience of, whether as wyse or mercifull or pourfull etc.
Especiallie think on him in all the dimensions of his love.

4^ Let all your thots of God end into holy admirations and
adorations of him ; certainly much of the pouer of holiness
stands in this, that knowledg yow have of God, if it neither
mak yow admire him nor adore him it cannot be the trew
knowledg of God.

More particularly in the words, the first argt wherby he
presseth them to obedience is from his pour, I am Jehovah,
signifying ane infinit eternall essence, he is alpha and omega,
he has ane absolut soverintie over all, and therfor you ought
to obey him. He is in a manner the breath of the wholl
world, Ps. 104. 29. Thow withdrawest thy breath and they
are troubled. Now if any man had you at such advantage,
would you not be very carefuU to pleas that man, so it is with
God; he is a most perfect being, and all uther things are
created by him. Its he that hath mad yow and not yow
yourselvs. Alace, have not most part spent most of their
precious time in persewing after hellish lusts, therfor spend it
better herafter. Againe this name signyfies that he was, is,
and shall be and ever is omnipotent, whence obs. That there
is no flying from God ; Amos 9. 2. Though they dig into hell
thence will I find them out, etc. So also ther is no outliving
of God, for he is unchangable in his decrees and in his being.

2*^ thing is the Lords relatioun unto them as a God in covt
with them. I am thy God, whence obs. 1, that Gods entering
into covt with them was of his free grace, and not out of need
of them. For the Lord is all-sufficient of himself, howbeit a
mr stand in need of servts and a king of subjects, but God is
not so ; my goodnes sayes David extendeth not unto thee, the
Lord is Elshaddai, the Lord all-sufficient, the Lord did this of
his free grace, so says Paul often in his epistles, and Deut. 9,
Moses did put the people in mynd of this, that the Lord did
tak the people in covt of his free grace, so its much more free
grace to be taken in ane inward covt, this may mak us adore
this free grace, albeit we be poore people ; obs. 2, that it is
the great privilege of Gods people that the Lord is their God,
this is the sume of all the covt promises and priviledges. It


is P the highest priviledge becaus he is the most high God, he
said he was Abrahams exceeding great reward, it was greater
to David, I will be to thee a father, but its beer greatest of
all, I will be thy God. The covt of grace may be compared to
a ring wherein this promise is the richest diamond. 2*^ its the
fullest promise, becaus if he be thyne, that which is in God
is all thyne, and all of God are thyne, his angells, creatures,
grace and glorie. 3** Its the surest promise, he is thy God ;
hence he adds it. Lev. 26. To shew the surness of all these
promises. 4^ Its the sweetest relation and promise of the
covt, for it givs only sweet and full satisfaction to the soule of
man, which cam from God, and can find no rest till it retume
unto God againe ; therfor tak heed of reproching his people.

Obs. 3, that if you be God's, it excluds all uthers proprietie
and interest in thee. 1^ Thou art not the devills as all
wicked men are, who are as properly his as these in hell ; con-
sider that hell itself is not more properly the place of the
devill than the heart of a wicked man is : Thy eyes, tongue,
and conversation shew thow arte the devills; 9P it excluds
the world's and thy oune propriety in thee, therfor thow must
glorifie God in thy soule and spirit which is the Lord's.

Obs. 4, That thou art the Lord's, not only by virtue of his
dominion but by virtue of thy ingadgment to him. If thow
be God's, all thow has must be his and be layed out for him,
and that thou must suffer all things for him also. Alace yow
doe not know what yow undertak when yow resigne yourselvs
to be the Lords. Thes vowes are not only rendered at the
sacraments but every Lords day also ; and at uther tymes ;
tak heed therfor that your oune vowes doe not condemn yow.
Say with Jephtha what I have given to the Lord I dare not
tak back againe.

3 argt is from his fresliest acts, wherby he puts them
in mynd of the condition wherin they wer, being strange
sojourners in a strange land, nixt they wer under bondage of
a tyrant. 3° Their male children were to be drowned.
4'^ They wer put to service which they wer not able to
performe. Now he delivers them from this bondage. 1° By
afflicting their enemys, 2° By bringing them out with a
mighty hand, 3° By protecting them, 4° by guiding them in


the way, 5° by bringing them through the red sea, 6^ By his
providence to them which was a continued course of miracles
for 40 yers; now Canaan was a type of heaven, as iEgypt was
of our spirituall slaverie of sin, Satan, and death. Obs. 1, that
many a cloudie day goeth over the heads of Gods people.
This is not out of hatred but out of love. A man not to be
crossed in ane evill way is a black mark of a reprobat.
Obs. 2, That the Lord ordinarlie brings very low befor he
delivers. Obs. 3, That the more goodness God exerciseth
towards ws, the more are we bound to obedience. This may
reprove these who being delivered from scant and want yet
enslaved themselfs to their own lust, O what ingratitud is
this. Obs. 4, That Gods delivery of ws from spirituall iEgipt
is a great obligatiun to ws to serve him in fear and trembling
but 1° this is also the fruit of our redemption and it is a bond
also wherby we are bound to serve him. We are Christ's
purchase, and it is ane act of robberie if we serve him not.

After sermons I cam home to Humby, and being retired I
fell upon some written sermons preached by M"" James
Kirktoun.i He obs. that God liked that sacrifice best, which
was dearest bought, and that religion easily taken up is to be
suspected. Then after I had been quiet I was called to the
familie exercise : and M*" W"^ Thomsone first prayed and then
did read the sermones prettie exactlie ; Therafter I was
desired to pray, and was very comfortablie assisted in the

About 8 a'cloak we went to supper and after the table was
drawen, we fell upon a discourse of the exercise of Christ's
mediatorie office dureing the tyme his human natur was in
the grave, and what a damp there was upon belivers during
thes 36 or 40 houers : The Lady Libertoun and Lady Ingliston
spok also to it, but finding it intricat and not much pathed we

Online LibraryAndrew HayThe diary of Andrew Hay of Craignethan, 1659-1660; → online text (page 4 of 28)