Part 5

I. "Thy people." Here is a note of property, and a note of distinction. First, it is a note of property. They are God's people--God has absolute right over a people, and there is none who has any right over them but He alone. It's true all people are under Him, but He calls not all His people after this manner. All things are for God, and subordinate to Him; the absolute power to rule and to command these people is in God's hand, and He will not give that power to any other over them: and He has good reason so to do. 1. Because He was thinking upon His people from all eternity; and there was none who did that but only He. 2. He made us and fashioned us in time; and neither any authority or magistrate did that. 3. Who is it that provides means for their sustenance daily, and makes these means effectual, but only the Lord? A man cannot make one pyle (blade) of grass, or one ear of corn, to grow for thy entertainment, but only the Lord: and when thou hast gotten these things, it is the blessing of God that makes them effectual. For when ye say the grace to your meat, say ye it to man? No, ye say it only to God. So that every way ye are God's people. And then, whilk is more, and therefore we are bound to be His people, no man can redeem the life of his brother, nor give a price sufficient for his life, let be (let alone) for his soul, and yet the Lord, He has redeemed us from hell, and from the grave; and therefore we belong to Him. Then is it not the Lord who enters in covenant with thee, and says, I will remember thy sins no more? Then albeit all the world should remember thy ill deeds, yet if the Lord remember them not, then thou art blessed. It is He who says, I will write My laws in your hearts, to lead you here: it is He who puts us in the estate of grace while we are here, and so puts us in hope of glory after this life. It is He who sall be our judge at that great day. And so ye are the Lord's people, by way of property.

And this was it that made the apostles so bold, when it was alleged that they had done that whilk was not right: they made the enemies themselves judges, and says, "Whether it be right in your sight to obey God rather than man, judge ye." As if they had said, It's true indeed we are mickle obliged to man, but we are more obliged to God than to all men; for what is it that man can do to us, either good or ill, but God can do that als (also) and more? And upon this ground, in the next chapter, they draw this conclusion,--It behoveth us rather to obey God than man. And so, first, they reason with the adversars themselves upon it; and seeing that they could not deny it, upon that they draw up their conclusion. I mark this for this end, that whenever ye are enjoined to do anything by any man, that then ye would not forget this dignity and power that God has over you, and that ye are the people of Jesus Christ; and therefore no man ought to enjoin anything to be done by you, but that for the whilk he has a warrant from God. There is a great controversy now about disobedience to superiors, and the contempt of those who are in authority; but there is not a word of that, whether God be obeyed or not, or if He be disobeyed by any. Fy, that people should sell themselves over to the slavery of man, when the Lord has only sovereign power over them! I would not have you to think that a whole country of people are appointed only to uphold the grandeur of five or six men. No, they are ordained to be magistrates for your good. And sall we think that a ministry shines into a land for the upholding of the grandeur of some few persons. No, all these things are ordained for the good of God's people; and, seeing that it is so, sall ye then make yourselves like to asses and slaves, to be subject to all that men pleases to impose upon you? No, no; try anything that they impose upon you, before ye obey it, if it is warranted by God or not; because God is the only superior over you.

2. Secondly. "Thy people." This also is a note of distinction; for every people are God's people, but there is a distinction among them. All people, it's true, are God's people by right of creation: why therefore says he, _Thy_ people, and not _all_ people? Because all people belong not to Christ. God has authority over all indeed, but in a special manner He enters into covenant with some. All people who are subject to Him in His providence are not His peculiar people, His royal nation, His holy priesthood, His chosen generation, but only those of them who belong to Christ; those are properly termed to be His people. And we should remember of this, that those who are the people of God, they have notable privileges; they have all things that any people should have, and, whatever we should be, they have that. Where any are the people of God, there there is blessedness indeed, for they have His truth for their security, they have His love for their comfort, His power for their defence. The Lord God, He takes His people into His bosom, and with every soul He does so, and says, "I the Lord thy God enters in covenant with thee, and renews the covenant that before I made with thee." And then He lays a necessity upon thee, by His providence, that thou must enter into covenant with Him; and then He says to thee, "I will not remember thy sins any more; I know they are heinous, great, and many, but because thou desires that they should not be remembered, therefore I will not remember them. And because when ye have renewed your covenant with Me, ye will be aye in a fear to break it again, therefore I will write My law in your hearts. And so whatever I promise to you, I will perform it freely when ye are in covenant with Me; and whatever ye promise to Me, being in covenant with Me, I sall perform it for you also, at least I sall give you strength to perform it." And therefore to the end that ye may be perfectly blessed, enter into a covenant with God; and without ye be in covenant with Him, ye sall be in nothing but perpetual misery. I would have all of you to think this to be your only health, wealth, and peace, and your only glory in the world, to be in covenant with God; and so that ye are the people of God, I would not have you to count men to be rich and glorious men by their estates in the world--that he can spend so many chalders of victual yearly, or so many thousand merks. O, a silly, beggarly glory is this! Naked thou came into the world, and naked thou must go out of it again. But see how mickle thou has of the knowledge of Jesus Christ, how far thou art forward in the work of repentance, faith, &c., and such good actions. Learn to set your affections on things that are above, and testify it by your actions.

II. "In the day of Thy power." This is the time when the people of God sall be willing, even in the day of His power; that is, in the day of the power of Jesus Christ. The day of His own resurrection from the dead was one day of His power: He says, "I have power to lay down My life, and I have power to take it again;" "Destroy this temple, and I will build it up again in three days;" He meant of the temple of His body: and indeed there was none who could raise His dead body out of the grave, but only Himself. A second day of His power sall be the day of the resurrection of our bodies out of the dust. But there is another day that is meant of here than any of these, and that is the day of our first resurrection out of the grave of sin, by the preaching of the gospel. And there is good reason for it, why this should be called a day of His power. First, because it is the power of Jesus Christ that brings the purity of the gospel into a land; and we may indeed say that it was only His power that brought the gospel into this land. It had not authority then to countenance it, for all those that were in authority were against it; and counsel and policy, and all the clergy, and the multitude, all of them, were against it; and yet, for all that, the Lord brought in the purity of the gospel into this land, and established it here against all these. Secondly, when the purity of the gospel is into a land, it is only the power of God that makes it effectual for turning of souls unto Himself, and raising them out of the grave of sin, wherein they are so fast buried. So when the Lord first sends the gospel, we are lying into the grave of sin; and the devil, and the world, and all these enemies they are watching the grave, to see that we rise not out of it; and when we are beginning to rise they are busy to hold us down. And think not that we can rise, and lift up ourselves from so base to so high ane estate, without the power of God. No, no. Third. When the gospel is into a land, it is only the power of Jesus Christ that makes it to continue, for if the Lord make not the gospel to continue into a land, it will not stay there. And there is no less power required either to bring the gospel into a land, or to make it effectual, or to make it to continue, than was required to raise the dead body of Christ out of the grave, or will be required to raise ours.

I would have you consider here, that all times are not alike, but there is a time of the Lord's power; that all days are not alike, but there is a day of the Lord's power; a time when the saints of God sall be weak, a time when they sall be strong; a time when some sall rise up to persecute the saints, a time when others sall rise up to help them; a time when the Lord withholds His power, and a time when He kythes (shews it); a time when the people draws back from the Lord, and a time when they turn to Him again. There has been a day of defection in this land this time past, and now there is a time of the Lord's power in bringing back this defection again: and indeed this very instant time that now is is ane hour of that day of the Lord's power, and I will shew you two or three reasons for it. 1. The Lord did arise and manifested His power when the enemies were become insolent, and when they had determined that they would set up such a mode of worship as they thought meet, and noways according to the pattern shown upon the mount. And indeed the Lord, He uses ordinarily to do this, that even when the enemies of His people are become insolent, and they have determined that they will do such a thing instantly, then He takes them in their own snare. 2. To show that it is the Lord's power only that works a work, He uses to begin at very small beginnings; and so the Lord did in this same work;--He began at first with some few, and these not honourable, and yet now He has made it to cover the whole land through all the quarters thereof. 3. This is also a note of the power of God, that He has touched the hearts of people, that there was never such a howling and a weeping heard amongst them this long time as there is now; and yet it is not a weeping for sorrow, but a weeping for joy. How oft has there been preachings in the most part of the congregations of this land this long time past, and yet people have never found the power of it in working upon their hearts; and yet within this short space, when the Lord has renewed His covenant with them, and they with Him, He has displayed His banner, and made His power known in working upon the hearts of people. 4. In this the power of God is manifestly to be seen in this work, that the Lord has made all the devices and plots of the adversars, that they have devised to further their own ends, to work contrair to these ends, and to work for the good of His own work. And, indeed, we may say that it has not been so mickle the courage and wisdom of these, that has been for this cause, that has brought it so far on, but the very plots and devices of the adversars that they have devised for their own good. This also is ane evident token of the Lord's power.

And now since the Lord did arise when the enemies were become insolent, since He began at so small beginnings and has brought it so far, since the Lord has wrought so on the hearts of people now, and since He has made all the plots of the enemies to work against themselves, and for His people, let us give this glory to God, and reverence Him, and say that it is only by His power that the work is done, and that He has been pleased to manifest Himself into the work. Beloved, we may comfort ourselves in this, if all this has been done by the power of God, then we need not to fear the power of men; men can do nothing against God. The Lord may indeed put His kirk to a trial, but He will not suffer her to be overthrown by any. And indeed, any who hears and knows what the enemies are doing here may see that they are not fighting against men, but against God, and that they are kicking against the pricks.

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.