Chapter III: Part 3

III. Now, for the properties of thir people. The first of them is _willing_. The Lord's people are a people of willingness in the day of His power: and indeed thir three go very well together, the people of God, the power of God, and a willing people. When the power of God works upon His people then He makes them to be a willing people. And indeed, it is no small matter to see a people willing in a good cause, for by nature we are unwilling, and naturally we are not set to affect anything that is right, except it be through hypocrisy. Our hearts they are contrary to God; they are proud, disobedient, rebellious, and he who sees and knows his own heart sees all this to be in it; and he knows that it is the Lord who cries upon him, in the day of His own power, and frames his heart in a new mould, and makes it to be so nimble and cheerful in any good work,--that albeit they had been before running with all their speed to the devil, yet He makes them to stand still in the way and look about them, and consider what they have been doing, and then to turn about again. Albeit thou were like to Paul, persecuting the Church, yet He can then make a preacher of thee, and so affright thee that thou sall not know where thou art, but say, "Here am I, Lord:" and albeit thou were as unwilling to go as the prophet Moses, yet He will make thee to say, "Here am I, Lord, send me," and be as Elisha, when Elias cuist (cast) his mantle about him, then he could not stay any longer. And when Christ comes to Peter, and calls upon them, they cannot stay any longer, but incontinent they leave all and follows Him. I will not now begin to make any large discourse of the invincible power of God; I say no more of it now but only this for your use. If ye kent this power of God, it would make you ready and willing to give a confession to Him this day, and even to confess Him before men, and to forsake all and follow Him. Ye who are ignorant of the power of God, take heed to this,--it is the Lord who commanded light to come out of darkness, who must make you to see Christ; He who takes His rod in His hand to beat down the hard and humble the haughty heart, He must do this also. O if ye felt this power of God, ye would think nothing to forsake all and to follow Him. He has suffered more for us nor we can suffer for Him; and if we suffered anything for Him, He would not suffer any of us yet to be a loser at His hand: but we cannot put Him to a trial.

Now for this unwillingness of these people, it is well expressed here. They are called a people of willingness. And yet He thinks not this satisfactory, to call them a willing people, but He calls them a people of willingness, a noble, generous, high-minded people. And all this is to shew that when the people of God is wakened up in the day of His power, there is none who is able to express their willingness. They are so willing that if they had a thousand minds they would employ them all for Him, and if they had a thousand faces, they would not let one of them look down, but they would hold them all up for the Lord; if every hair in their head were a man, they would employ them all in His service. Their willingness, indeed, it cannot be expressed. They cry to the Lord, because they think they cannot run fast enough, "Draw me and I sail run after Thee:" they are flying together, as the dowes does to the holes of the rocks before a tempest come. In the Canticles, Christ says, "My soul made Me as the chariots of My noble people;" and, indeed, to see a people running through the land, to meet together to keep communion with the Lord, this is the best chariot that can be. And this willingness has been so great at some times in the children of God that they have fallen in a paroxysm, or like the fit of a fever, with it: as it is Acts xvii. Paul's spirit was stirred in him, when he saw the City of Athens given to so much base idolatry as to worship the UNKNOWN GOD. And Lot, also, he had such a fit as this; he vexed his righteous soul with the iniquities of Sodom, that is, he tortured his soul with their sins, he never saw them committing sin but it was a grief to him. And, indeed, the children of God this while past have been grieved and vexed to behold the sins that has been committed into this same land. I insist upon this the rather because I would wish from my heart that ye would be thus willing, and that ye would be as forward for the glory and honour of God as ever any was. And then, indeed, it should do good to others also, when they should hear tell that the people of St. Andrews were such a willing people. And, indeed, ye have just reason to be willing now.

1. Because it is God's cause ye have in hand, and it is no new cause to us. It is almost sixty years old; it is no less since this same Confession of Faith was first subscribed and sworn to. And it has been still in use yearly to be subscribed and sworn to in some parts, among some in this land, to this day. And I think it would have been so in all the parts of the land if men had dreamed of what was coming upon us. Whatever is added to it at this time, it is nothing but ane interpretation of the former part; and if men will be willing to see the right, they may see that there is nothing in the latter part but that whilk may be deduced from the first. And in the making of a Covenant we are not bound to keep only these same words that were before, but we must renew it; and in the renewing thereof we must apply it to the present time when it is renewed, as we have done, renewed it against the present ills. For it is not necessar for us to abjure Turkism or Paganism, because we are not in fear to be troubled with that; but the thing that we are in danger of is Papistry, and therefore we must abjure that.

2. A second reason to make you willing is, because this matter concerns you in all things,--in your bodies, in your estates, in your lives, your liberties, in your souls. I may say, if in the Lord's providence this course had not been taken, ye would have found the thraldom whereinto that course, wherein ye were anes (once) going, would have brought you to or (ere) now, even ye who are most averse from it.

3. A third reason to make you willing is, ye have the precedency and testimony of the nobility in the land to it, and of all sorts of persons, noblemen, barons, gentlemen, burgesses, ministers, and commons; and wherefore, then, should not ye be willing to follow their example? And then, I may say, ye have the prayers of all the reformed kirks in Europe for you, who have ever heard of the perturbations that has been, and yet are, into this land. And, moreover, beloved, whom have ye against you in this course? All the atheists, all the papists, and all the profane rogues in the country; they draw to that side, and it is only they who hate this cause. And should not all these make you willing to swear to it, and to hazard for it? And I may say, if ye be but willing to hazard all that ye have, that may be the heaviest distress that ever ye shall be put to. And if so be that ye had been willing at first, the Lord would have touched the king's heart, and made him willing also; but because he is informed by some that the most part are not willing, that is a great part of the cause why he is not willing.

The second property of God's people is holiness. "In the beauties of holiness;" a speech that is borrowed from the priest's garments under the law. Sometimes they were broidered with gold, sometimes they were all white, especially in the day of expiation. Not that ministers under the New Testament should have such garments as these, for these were representations to them, both of their inward holiness and of their outward holiness, by (beyond) others; but now all believers are priests as well as ministers are, and therefore such garments as these are not necessar. Indeed, if such garments as these had been necessar, then Christ and His apostles had done great wrong to themselves, who never used the like; and they had done great wrong to the kirk also in not appointing such garments to be worn by ministers. There be garments of glory in heaven, and garments of grace in the earth; that party-coloured garment spoken of in the Colossians, and this holiness whilk is spoken of here. Concerning whilk we will mark two things:--First, as people are a people of willingness in a good cause, so they must also be a people of holiness, or otherwise their willingness is only but for some worldly respects: therefore, I would have you with willingness to put on holiness. And, indeed, if we saw what holiness were, we needed not to be persuaded to put it on, we would do it willingly. For it has three parts in it--1. A purgation from former filthiness. 2. A separation from the world. If thou will be holy, then thou must be separate from the world; thou must strive to keep thyself from those whose garments are spotted with the flesh. 3. Holiness requires devotion or dedication to the Lord. When there is purgation from filthiness, separation from the world, and dedication to the Lord, there there is holiness and nowhere else.

Now, is there any of you but ye are obleist (obliged) to be holy? Ye say that ye are the people of the Lord. If so be, then ye must have your inward man purged of sin, and ye must stand at the stave's end against the corruptions of the time, and ye must devote yourselves only to serve and honour God. And your Covenant, that ye are to swear to this day, oblishes you to this; and it requires nothing of you but that whilk ye are bound to perform. And, therefore, seeing this is required of you, purge yourselves within, flee the corruptions of the time, eschew the society of those whom ye see to be corrupt, and devote yourselves only to the Lord. Yet this is not that we would obleish you to perform everything punctually that the Lord requires of you; there is none who can do that, but promise to the Lord to do so, tell Him that ye have a desire to do so, and join a resolution and a purpose, and say to Him, Lord, I sall prease (earnestly endeavour) to do als far as I can. And, indeed, there is no more in our covenant but this, that we sall endeavour to keep ourselves within the bounds of our Christian liberty; and, albeit, none of you would swear to this, ye are bound to it by your baptism. And, therefore, think not that we are precisians, (or these who has set down this covenant), seeing all of you are bound to do it.

Secondly, "The _beauties_ of holiness." Consider here that as holiness is necessar for the saints of God, so all God's courtiers they are full of beauty. God Himself is full of beauty, and we have no power, beauty nor holiness but in His power, beauty, and holiness. Holiness, it is the beauty of the Son of God, Jesus Christ; and to Him it is said in Esay, "Holy, holy, holy, Lord God Almighty": and the Holy Ghost has this style to be called Holy. And the angels in heaven, they are clothed with holiness; and the saints who are in heaven, this is the long white robes wherewith they are clothed. And they who are begun to be sanctified here, they strive to be more and more clad with holiness. Beloved, I would have you to count this to be your beauty, even holiness; for if ye have not this beauty, then all your other beauty will degenerate in a bastard beauty.

Now follows the marvellous _multiplication_ of thir people. "From the womb of the morning thou hast the dew of thy youth." The words are somewhat obscure even to the learned ear, but look to the 133d Psalm, and there ye will see a place to help to clear them. Always (however) observe here, "from the womb of the morning thou hast the dew of thy youth," that as in a May morning, when there is no extremity of heat, the dew falls so thick that all the fields are covered with it, and it falls in such a secret manner that none sees it fall, so the Lord, in the day of His power, He sall multiply His people, and He sall multiply them in a secret manner; so that it is marvellous to the world, that once there should seem to be so few or none of them, and then incontinent He should make them to be through all estates.

We have first to learn here, that the Kirk of God, she has a morning; and in the morning the dew falls, and not in the night, nor in the heat of the day. So it is not in the night of defection, nor in the heat of the day of persecution, when the Lord's people are multiplied, but it is in the morning of the day. Beloved, I wish you may be a discerning people, to know the Lord's seasons. Sall we be as those, of whom our Saviour complains, who can discern the face of the sky, but cannot discern the day of the Lord's merciful and gracious visitation towards them? Men indeed may be very learned and know things very well, and yet in the meantime be but ignorant of this; for there are sundry gifts bestowed upon men, and ilk are has not this gift, to discern the Lord's merciful visitation. And therefore happy are ye, albeit ye be not great in other gifts, if so be that ye know this; for the Lord, He has some gifts of His own bestowing allanerly (only), whilk He will bestow upon the meanest, and yet He will deny them to the proudest; even as the tops of the mountains, they will be dry and have no dew, while as the valleys will be wet with it. So those who exalts themselves high, and boasts themselves of their other gifts, of their knowledge, learning, experience, &c., the Lord will, for all that, ofttimes leave them void of saving and sanctifying grace.

"From the womb of the morning thou hast the dew of thy youth." That is, as the dew is multiplied upon the earth, so sall thy people be. This is are ordinar phrase in Scripture. Hushai says to Absalom, "Convene the people from Dan to Beersheba, and then we sall light upon David as the dew lighteth upon the ground; and then there sall not be left of him and of all the men that are with him so much as one." And this phrase is well set down, Is. liv., "Rejoice, O barren, and thou that didst not bear, break forth into singing and cry aloud, thou that didst not travail with child; for more are the children of the desolate than the married wife." And therefore He uses this form of speech, v. 2, "Enlarge thy tents, and let them stretch the curtains of thy habitations; lengthen thy cords, and strengthen thy stakes." And all these things are requisite to be done when the people of God are multiplied thus.

Let us observe here, if the Word of God continue in this land, in the purity thereof, and the sacraments be rightly administrate, the people of God will then multiply exceedingly here. The chiefest city in this land, they are forced to marvel where the people has been in former times that are in it now, so that they cannot get kirks to contain them. And they think, if the gospel continue in the purity thereof, all the kirks that they are building, with the rest, sall have enough ado to contain them. And it is a marvel to consider how the Lord has multiplied His people, at this time. This is not that we are to glory in multitudes, but to let you see the great work of God, Who has multiplied His people thus. And as it was at the beginning of the plantation of the Christian religion, there was three thousand converted at one preaching of the apostle, I will not say that there has been three thousand converted at a preaching here, but I may say this, that at one preaching there has been some thousands wakened up, who had not been so for a long time before. And will it not be a hard matter, seeing that it is so, that Saint Andrews sall be as Gideon's fleece; that all the kingdom about it sall be wet with the dew of heaven, and it sall only be dry? Even so, will it not be a shame, that all others sall be stirred up, and ye not a whit stirred up in this day more than if there were not such a thing? And, therefore, beloved, I would have you to join yourselves with the rest of the people of God in this cause.

"Thy youth." That is, _thy young men_. Those that are renewed by grace they are called young, albeit they were never so old, because their age is not reckoned by their first, but by their second birth. Ay, moreover, still the older that the children of God grow in years, and the weaker in the world, they grow younger and stronger in grace. Secondly, they are called young, because of the strength that they have to resist temptations. Before they be renewed by grace and born again that way, they are like bairns, that every temptation prevails with them; but then they are as young men, who are able to resist temptations to sin, so that sin gets not liberty to exercise dominion over them. Thirdly, they are called young, because they will contend with all their power and might for the faith. I would have all of you to be young in these respects, and labour to get ane evidence of your new birth by these, that ye are growing in grace, gaining still more strength to resist temptations, and by contending earnestly for the faith; even be bold in this, especially in contending for the truth. Strive for the truth, for, if ye anes lose it, ye will not get it so easily again. And this same is the covenant of truth whilk ye are to swear to; for as our Covenant is renewed, so also it is exponed (explained) according as the exigencies of the time requires, and it is applied to the present purpose.

Beloved, I told you already that ye have no cause of fear, for I avow and attest here before God, that what ye do is not against authority, but for authority, let some men who are wickedly disposed say what they will; but what ye do is for authority. And I told you of the obligations whereby authority are bound to this. And for the words of it, because they are conceived in a terrible manner, ye need not to stand in awe for this; and it were good that ye should read them over again, and think upon this wrath of God whilk we pray for to come upon us, if we do intend anything against authority.

_Objection._ We have oblished ourselves by our subscription already; what then needs us to obleish ourselves over again by our oath? _Ans._ It's true, I grant, many of you has subscribed it already, and so ye are bound; but now ye are to swear also, that so through abundance of bands to God ye may know yourselves to be the more bound to Him. David says, I have purposed, I have promised, I have sworn, and I sall perform Thy righteous statutes. There be also here sundry Acts of Parliament, that are all of them made within this same kingdom for the maintainance of the true religion; and for thir, they speak for themselves. And I would have these who say we do anything against law and against our superiors, to see and try if there be anything against them, and not all directly for them.

Beloved, I hope that it will not be necessar for us to spend mickle time with you in removing of scruples. Good things I know has over many objections against them from the devil, the world, and our own ill hearts. And I know some of them who are accounted the learnedst in the land, have assayed their wits and used their pens to object against this. But truly these who are judicious, they have confessed that they have been greatly confirmed by that whilk they have objected; and the reason of it was, because they who were the most learned assayed themselves to see what they could say, and yet when all was done, they had nothing to say that was worth the hearing.

For the first part of this Confession of faith, there is not a word changed in it; and if so be that men had keeped that part of it free of sinistrous glosses, and had applied it according to the meaning of those who were the penners thereof, there needed not to have such a thing ado as there is now; but because they have put sinistrous glosses upon it now and misapplied it, therefore it behoved to be explained and applied to the present time.

The first thing that ye swear to is, That with your whole hearts ye agree and resolve, all the days of your life, constantly to adhere unto and defend the true religion. There is no scruple here. 2. That ye suspend and forbear 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 parliaments. Now, I know there be some who make scruples here. How can we, say they, bind ourselves to forbear the practice of that whilk Acts of Assembly allows, and Acts of Parliament commands? _Ans._ We do not herein condemn the Act as altogether unlawful, whatever our judgment be of it, but this is all what we do. Because such ills has followed upon these novations, therefore we think it meet now to forbear the practice of them till they be tried by Assembly and Parliament.

And this is not a breach of the Act, when all is done. Because the Act is not set down in the manner of a command, but only as a counsel; for so the Act of the pretended Assembly bears. The words is, "The Assemblie thinks good," &c., "because all memory of superstition is now past, therefore we may kneel at the communion." Then, if there be any danger of superstition, by the very words of the Act we may gather this, that we should not kneel: and so they who practice now keep the letter of the Act, but they who forbear keep the meaning thereof more nearly than the practisers. 3. We promise and swear against the Service-book, Book of Canons, and High Commission, with all other innovations and ills contained in our Supplications, Complaints, and Protestations. Now for the Service-book, I find every one almost to be so inclined willingly to quite (be done with) it. But let me attest your own consciences, if it had gone on for a while, and been read among you, as it was begun to be, if it had not been as hard for you to have quat it as to quit the Articles of Perth; and therefore, do not deceive yourselves, to let such things be practised any more. It is a pitiful thing, that those who are wise otherways should deceive themselves in the matters of God's service and worship, and suffer others to deceive them also. 4. Ye promise and swear, to the uttermost of your power to stand to the defence of the king's majesty, in the defence and preservation of true religion: as also, every one of you to the mutual defence of another in the same cause. Now there be a number who says, that in this we come under rebellion against the king, and we join in a combination against him, when we join ourselves thus, every one for the defence of another. I say no more of it but this. It is not disputed here, ye see, whether it be lawful for subjects to take up arms against their prince or not, whether in offence or defence; but that we will maintain the true religion, and resist all contrary corruptions, according to our vocation. And every one of us oblishes ourselves for the defence of another, only in maintaining the cause of true religion, according to the laws and liberties of this kingdom. And indeed, this is very reasonable to be done, albeit not asked of; for when your neighbour's house is burning, ye will not run to the king to speir (ask) if ye should help him or not, before it come to your own; but ye will incontinent put to your hand, both to help him, and to save your own house. Ye may not say, neither, that because we may not oppose against authority, that we may not oppose against Papists or against Prelates; for that were to make ourselves slaves to men. And the very law of nature binds every one of us to help another, in a lawful manner, for a good cause. 5. Ye swear, because ye cannot look for a blessing from God upon your proceedings, except that with your confession and subscription ye join such a life as becomes Christians who has renewed their covenant with God,--therefore ye promise to endeavour at least, for yourselves and all that are under you, to keep yourselves within the bounds of your Christian liberty, and to be good ensamples to others in all godliness, soberness, and righteousness, and of every duty we owe both to God and man. And there is none who needs to skarre (be frightened) at this; for we are not hereby to tie any to the obedience of the law, but to the obedience of the Gospel: and I am sure all are bound at least to please to (strive after) this. And therefore I would have you to labour to it; and when ye find that ye cannot get it done, then run to Christ, and beseech Him to teach you to do it; and to give you strength, according to His promise made in His new covenant; and so ye sail give glory to God and get good to your own souls. And, indeed, all of you are obleist to amend your lives, and to live otherwise than ye have done. And last of all, there is the _Attestation_.

Now, I hope all these things be so clear to you, that there is not any scruple in any of your minds. And therefore, that this work may be done aright, and may be accompanied by the power of God, I would have all of you to bow your knees before that great and dreadful Lord, and beseech Him that He would send down the Holy Ghost, and the power of His Spirit, to accompany the work, that so ye may do it with all your hearts, to His glory and honour, and to your comfort in Jesus Christ.

THE NATIONAL COVENANT:

EXHORTATION AT INVERNESS.

_BY ANDREW CANT._[3]

Long ago our gracious God was pleased to visit this nation with the light of His glorious Gospel, by planting a vineyard in, and making His glory to arise upon Scotland. A wonder! that so great a God should shine on so base a soil! Nature hath been a stepmother to us in comparison of those who live under a hotter climate, as in a land like Goshen, or a garden like Eden. But the Lord looks not as man: His grace is most free, whereby it often pleaseth Him to compense what is wanting in nature: whence upon Scotland (a dark obscure island, inferior to many) the Lord did arise, and discovered the tops of the mountains with such a clear light, that in God's gracious dispensation, it is inferior to none. How far other nations outstripped her in naturals, as far did she out-go them in spirituals. Her pomp less, her purity more: they had more of antichrist than she, she more of Christ than they: in their reformation something of the beast was reserved; in ours, not so much as a hoof. When the Lord's ark was set up among them, Dagon fell, and his neck brake, yet his stump was left; but with us, stump and all was cast into the brook Kidron. Hence king James his doxology in face of parliament, thanking God who made him king in such a kirk that was far beyond England (they having but an ill-said mass in English) yea, beyond Geneva itself; for holy-days (one of the beast's marks) are in part there retained, which (said he) to day are with us quite abolished. Thus to a people sitting in darkness, and in the shadow of death, light is sprung up. Thus, in a manner, the stone that the builders refused is become the head of the corner. The Lord's Anointed (to whom the ends of the earth were given for a possession and inheritance) came and took up house amongst us, strongly established on two pillars, Jachin and Boaz, and well ordered with the staves of beauty and bands, and borrowing nothing from the border of Rome. Her foundation, walls, doors, and windows were all adorned with carbuncles, sapphires, emeralds, chrysolites, and precious stones out of the Lord's own treasure. God Himself sat with His beauty and ornaments therein, so that it was the praise and admiration of the whole earth. Strangers and home-bred persons wondered. Such was the glory, perfection, order, and unity of this house, that the altar of Damascus could have no peace, the Canaanite no rest, heresy no hatching, schism no footing, Diotrephes no incoming, the papists no couching, and Jezebel no fairding. Our church looked forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners. Then God's tabernacle was amiable, His glory filled the sanctuary, the clear fresh streams watered the city of our God; the stoutest humbled themselves, and were afraid. If an idiot entered the Lord's courts, so great power sounded from Barnabas and Boanerges, the sons of consolation and thunder, that they were forced to fall down on their face, and cry, "This is Bethel, God is here."

But alas! Satan envied our happiness, brake our ranks, poisoned our fountains, mudded and defiled our streams; and while the watchmen slept, the wicked one sowed his tares: whence these divers years bygone, for ministerial authority, we had lordly supremacy and pomp; for beauty, fairding; for simplicity, whorish buskings; for sincerity, mixtures; for zeal, a Laodicean temper; for doctrines, men's precepts; for wholesome fruits, a medley of rites; for feeders we had fleecers; for pastors, wolves and impostors; for builders of Jerusalem, rebuilders of Jericho; for unity, rents; for progress, defection. Truth is fallen in the streets, our dignity is gone, our credit lost, our crown is fallen from our heads; our reputation is turned to imputation: before God and man we justly deserve the censure of the degenerate vine; a backsliding people, an apostate perjured nation, by our breaking a blessed covenant so solemnly sworn.

Yet, behold! when this should have been our doom, when all was almost gone, when we were down the hill, when the pit's mouth was opened, and we were at the falling in, and at the very shaking hands with Rome; the Lord, strong and gracious, pitied us, looked on us, and cried, saying, "Return, return, ye backsliding people; come, and I will heal your backslidings." The Lord hath been so saving, and the cry so quickening, that almost all of all ranks, from all quarters and corners, are awakened and on foot, meeting and answering the Lord, saying, "Behold we come unto Thee, for Thou art the Lord our God, other lords besides Thee have had dominion over us, but by Thee only will we make mention of Thy name." All are wondering at the turn, and looking like them that dream, and are singing and saying, "Blessed be the Lord who hath not given us for a prey to their teeth; our souls are escaped as a bird out of the snare of the fowler, the snare is broken, and we are escaped: our help is in the name of the Lord who made the heaven and the earth." Who thought to have seen such a sudden change in Scotland, when all second causes were posting a contrary course? when proud men were boasting and saying, "Bow down that we may go over;" and we laid our "bodies as the ground, and as the streets to them that went over." But now, behold one of God's wonders! So many of all ranks taking the honour and cause of Christ to heart; all unanimously, harmoniously and legally conjoined as one man in supplications, protestations and declarations against innovations and innovators, corruptions and corrupters. Behold and wonder! That old covenant (once and again solemnly sworn and perfidiously violated) is now again happily renewed, with such solemnity, harmony, oaths and subscriptions, that I dare say, this hath been more real and true in thee, O Scotland, these few weeks bygone, than for the space of thirty years before. I know Pashurs that went to smite Jeremiahs, are become at this work Magor-missabib, terror round about; Zedekiahs that went to smite Micaiahs, seek now an inner chamber to hide themselves. Tobiah and Sanballat gnaw their tongues, laugh and despise us, saying, "What is this ye do? Will ye rebel against the king? Will ye fortify yourselves? Will ye make an end in a day? Will ye remove the stones out of the heaps of rubbish that is burnt?" Rehum the chancellor, Shimshai the scribe, and the rest of their companions, cease not to fill the ears of a gracious prince with prejudice, saying, "Be it known to thee, O king, if this city be built, and the walls thereof set up again, that they will not pay toll, tribute or custom." But to these we answer, "Let the king live, and let all his enemies be confounded, let all that seek his damnation be put to shame here and henceforth: but as for you, ye are strangers, meddle not with the joy of God's people; ye have no portion, right, nor memorial in God's Jerusalem." If the begun work vex them, it is no wonder; it does prognosticate the ruin of their kingdom, and that Haman, who hath begun to fall before the seed of the Jews, shall fall totally: the Lord is about to prune His vineyard, and to drive out the foxes that eat the tender grapes; to pluck up bastard plants, and to whip buyers and sellers out of the temple. The Lord is about to strike the Gehazis with leprosy, and to bring low the Simon Maguses who were so high lifted up by Satan's ministry. The Lord is calling the great ones to put too their shoulder, and help His work; He hath been in the south, saying, "Keep not back," and blessed be God, they have not. He hath now sent to the north, saying, "Give up, bring My sons from afar, and My daughters from the ends of the earth:" contend for the faith once delivered to Scotland.

There is one Lord, one faith, one cause that concerns all. Though this north climate be cold, I hope your hearts are not, at least they should not be. The earth is the Lord's and its fulness, the world and they that dwell therein; the uttermost parts of the earth are given to Christ for a possession; His dominion is from sea to sea, and from the river to the ends of the earth. Come then, and kiss the Son; count it your greatest honour to honour Christ, and to lend His fallen truths a lift; come and help to build the old wastes, that ye may be called the repairers of the breach; and then shall all generations call you blessed; then shall God build up your houses, as He did to the Egyptian midwives, for their fearing God, and for their friendship to His people Israel. Be not like the nobles of Tekoa, of whom Nehemiah complained, that they would not put their necks to the work of the Lord. Be not like Meroz, whom the angel of the Lord cursed bitterly, for not coming to the help of the Lord against the mighty. Neither be ye like these mockers and scorners, at the renewing of the Lord's covenant in Hezekiah's days, but rather like those whose hearts the Lord humbled and moved. Be not like those invited to the king's supper, who refused to come, and had miserable excuses, and therefore should not taste of it. We hope better things of you; God hath reserved and advanced you for a better time and use: but if ye draw back, keep silence, and hold your peace, God shall bring deliverance and enlargement to His church another way; but God save you from the sequel. Nothing is craved of you but what is for God and the king; for Christ's honour, and the kirk's good, and the kingdom's peace. God give to your hearts courage, wisdom and resolution for God and the king, and for Christ and His truths. _Amen._

THE NATIONAL COVENANT

SERMON AT GLASGOW.[4]

_By ANDREW CANT._

"The kingdom of heaven is like unto a certain king, who made a marriage for his son: and he sent forth his servants to call them that were bidden to the wedding; and they would not come," etc.--_Matt._ xxii. 2, 3, 4, 5, 6.

I purpose not to handle this parable punctually, because it stands not with the nature of a parable, neither will the time suffer me so to do.

The parable runs upon an evident declaration and clear manifestation of God's sweetest mercies, in offering the marriage of His Son, His own Son, His well-beloved Son, the Son of His love, the Son of His bosom, the Son as good as the Father, the Son as great and as glorious as the Father, the Son whose generation none can declare. The Father offers this His Son in marriage: 1. To the Jews, as you have in the first seven verses of the parable. 2. To the Gentiles, in the rest of the parable.

1. To the Jews, not because of their worthiness; "But even so, O Father, for so it seemed good in Thy sight." This offer was the effect of no merit, neither of congruity nor of condignity in the Jews; for they were like that wretched and menstruous infant, Ezek. xvi. 3, 4, unswaddled, unwashen, uncleansed, "lying in its blood, its navel not cut, nor salted at all, nor swaddled at all, cast out in the open field, having no eye to pity it."

2. As for the Gentiles, ye may see what case they were in, if ye read this same parable, Luke xiv. 20. "Go ye out into the streets and lanes of the city, and call the poor, the lame, blind and maimed," etc. Some were cripple, some poor and blind, and withered, and miserable, and naked, and leper, unworthy to come to our Lord's gates, let be to have them opened wide to us; unworthy to be set down at His table, let be to be admitted to His royal marriage feast, and to get Christ our Lord to be our match, and to be the food and cheer of our souls: and therefore let all souls, let all pulpits, let all schools, let all universities, let all men, let all women, let all Christians cry, grace, grace, grace, praise, praise, praise, blessing, blessing, for evermore to the Lord's free grace. Fy, fy, upon the man; fy, fy, upon the woman, that is an enemy to the Lord's free grace. The fullest, and the fairest, and the freest thing in heaven or earth is the free grace of God, to our poor souls: "Not unto us, O Lord, not unto us, but unto Thy name be the glory."

At another occasion I handled the parable after a more general manner, and propounded these points unto you: 1. Who was this great king? 2. Who was the Son of this great king?

1. This great King is God Himself, "the King of kings, and Lord of lords." Then for the Lord's sake, stand in awe of Him, love Him and fear Him. And I charge you all here before that great and dreadful Lord, that ye humble yourselves under His mighty hand, and that ye prostrate and submit yourselves under His almighty hand, and come away as ye promised. Kiss the Son, and embrace Him, and then shall wrath be holden off you; and a shower of God's mercy shall come down upon you. Then the King is God.

2. The King's Son is Christ. Then there follows a dinner, "I have prepared my dinner." Yea, I have a supper also, for Luke says, He "prepared a great supper." I told you in what respects it is great. 1. I told you it was great in respect of the author of it, God. 2. I told you it was great in respect of the matter of it. Ye know the matter of it, as holy Scripture tells. Whiles it gets base, silly, simple names, and is delineated and expressed under common terms: but the most common term it gets is so considerable that our case would not be good if it were wanting. Whiles 'tis called "a feast of fat things full of marrow, of wine on the lees well refined." Whiles it is called "gold." Whiles it is called "fatlings, and a fatted and fed calf." Whiles 'tis "honey and milk." Whiles it is called "oil and wine." Whiles it is called the "bread of life." In a word, to tell you what this feast is, it is this Christ and all His saving graces freely given to thy soul. Then, 3. It is great in respect of the manner of its preparation: I confess, this feast, though prepared in silver, is often administered in earthen vessels, and clay dishes: and, though it be mingled with butter and honey, yet this makes the natural man, when he looks upon it, not to think much of it, because he looks on the outside of it only. But would to God your eyes were opened to see the inside of it, and not to be like proud Naaman, who said, "What better is this water of Jordan than the water of Abana and Pharpar, rivers of Damascus?" As some say, What better is this feast than the feast we have at home? As the man of God prayed for his servant, "Lord, open his eyes that he may see;" and the Lord opened his eyes, and he saw another sight, even the mountain full of horses and flaming chariots of fire; so, I pray the Lord open all your eyes, that ye may see the many differences between this feast and all other feasts; for other feasts are but feasts for the body, and they are but feasts for the belly; an Esau may have them, a reprobate may feed upon them. These are nothing else but the swine's husks, whereon the prodigal fed for a time, and scarce could get them; but when he came back again to his father's house, then he fed upon the fatted calf; and then he got a feast, and then was there plenty, then did his well run over, then was his cup to the brim, and overflowing. O that ye knew your Father's house, and the fatness, the fulness, the feast, and the plenty that are there, ye would all hunger after it, and would then say, alas! I have been feeding on husks too long, "now will I arise and go to my father's house, where there is bread enough." All the Lord's steps drop plenty and fatness. 4. I told you that this supper is a great feast in respect of the great number that are called unto it. The poorest thing in all the land is called unto it: the Jews are called, the Gentiles are called, yea the poorest thing that is hearing me is called; such as a great man would not look on, but he would close the gates on such an one; a great man would not deign himself to look on them in his kitchen; yet come ye away to this feast, the King of kings has His house open, and His gates patent, He has a ready feast, and a room house, and fair open gates, and every body shall be welcome that will come. "Whosoever thirsts; let him come, and take of the water of life freely." And now through all the nooks and corners of this kingdom of Scotland, Christ is sending out His servants, and I am sent out unto you this day, crying unto you, "Come away, His oxen and fatlings are killed, His wine is drawn, and His table furnished, and all things ready." 5. I told you it was a great feast, in respect of the place where it is kept. There are two dining-rooms:--(1) A dining-room above. (2) A dining-room below. A dining-room above, that is a high dining-room, that is a fair house, that is a trim place. O the rivers of the Lord's consolations that run there: I confess, in this lower dining-room of the church, the waters come first to the ankles, then to the mid-leg, then to the knees, then to the thigh, and then past wading; but then shall ye get fulness, when ye come up to that dining-room. And when ye come there, there shall be no more hunger, no more thirst, there shall be no more scant nor want, nor any more sour sauce in your feasts, neither any more sadness, nor sorrowful days; but eat your fill, and drink your fill. And many shall come from the east, and from the west, and from the north, and from the south, and shall sit down at the royal and rare covered table, with Abraham, Isaac, and Jacob, and get their fill to their hungered--"When I awake (says David) I shall be filled with Thy likeness." Poor soul, thou canst never get thy fill; I wish to God thou got a sop and a drop to set thee by till then. Indeed, if thou hadst a vessel, thou shouldst get thy fair fill even in this life. And I dare say, if thou wouldst seek, and seek on, and seek instantly, the Lord would one day or other make thee drink of the new wine of the gospel; He would give thee a draught, a fair draught, a fill, a fair fill of the wine of His consolation, He would make you suck the milk at the breasts of His consolation; but He will aye keep the best wine hindmost, as He did at the marriage of Cana. Therefore, poor thing, lift up thy head, and gather thy heart; ere it be long thou shalt get a draught of the best wine in thy Father's house, where there are many mansions, and many dwelling-places. "I go (says Christ) to prepare a place for you:" and He will come again, and receive you to Himself, where ye shall drink abundantly of the new wine of the gospel. _Lastly_, This supper is a great one in respect of the continuance of it; it lasts not for one day, but for ever; it lasts not for a hundred and four-score days, but for ever, and evermore. Poor thing, who possibly gets some blyth morning blinks in upon thy soul, and possibly gets a taste of this cup in the morning, and long ere even thou art hungering and thirsting again, and thou wots not where to meet thy Lord, and all the thing thou hast gotten is forgotten; in the day that He shall come, then thou shalt feast constantly and continually in thy Father's house, where thou shalt never want thy arms full, thou shalt never want thy Lord out of thy sight, neither shall thy Lord ever want thee, but He shall ever be with thee, and thou with Him; thou shalt follow the Lamb whithersoever He goes.

"Behold I have prepared my dinner." All this feast was for a marriage; and here is a wonder, a world's wonder, a behold, which notes divers things: 1. Behold it for an admiration. 2. Behold it for an excitation. 3. Behold it for consolation. 4. Behold it for instruction. Behold, and be awakened; behold, and be excited; behold, and be comforted; behold, and admire; behold, and wonder, that the King of heaven's Son will marry your soul! Then behold, and come away to your own marriage; behold, lost man shall get a Saviour, behold, the King's Son will be a Saviour to a slave; behold, the King's Son will drink the potion, and the sick shall get health; behold, the King's Son will marry Himself upon thee! "I will marry thee unto Me in faith and in righteousness." "Thou that was a widow and reproached," like a poor widow that has many foes, but few friends; yet, says the Lord, "Thou shalt not remember the reproach of thy widow-hood any more." Then behold, and come away to the marriage. Now, "Who are these that are invited to the marriage?" I told you, 1. The Jews are invited. 2. The Gentiles are invited; yea, you are invited; I thank the bridegroom you are invited; I shall bear witness of it, when I am gone from you, you are invited. And I thank the Lord, I have more to bear witness of; yea, that which comforts my soul, by all appearance the greatest part of you are come in, and by all good appearance ye have the wedding garment. I hope God has a people among you; this I shall bear witness of, when I am gone from among you; the greatest part has lent an ear; the Lord bear it in upon your hearts with His own blessed preference.

1. "He sent His servants forth." He gives many a cry Himself, and many a shout Himself. Is not that one of God's cries, "Come unto Me, all ye that are weary and laden, and I will ease you." O but that is a sweet word, thou art a weary thing, with a sore load of sin upon the neck of thy soul, and thou art like to sink under it, and art crying, what will come of thee? He is bidding thee come away, and get a drink of the marriage-wine to cheer thy fainting spirit; and if thou be weary, He shall ease thee.

_Object._ Alas! Sin hinders me, that I cannot come; sin is so black and ugly upon me, and so heavy, that I cannot come. _Ans._ "Come (says the Lord) I will reason with you," that is, I will have your faults discovered, and I will have you convicted of your faults; but when I have reasoned with you, will I cast you away? Nay, but though your sins were red as "crimson, they shall be made white as snow or wool."