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+The Project Gutenberg EBook of The Pulpit Of The Reformation, Nos. 1, 2
+and 3. by John Welch,  and Bishop Latimer and John Knox
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Pulpit Of The Reformation, Nos. 1, 2 and 3.
+
+Author: John Welch, Bishop Latimer and John Knox
+
+Release Date: February 16, 2009 [Ebook #28104]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
+
+
+
+                      The Pulpit of the Reformation;
+
+                         No. 1, October 30, 1834.
+
+                                Containing
+
+                            The Last Judgment,
+
+                              By John Welch.
+
+                           The Day Of Judgment,
+
+                            By Bishop Latimer.
+
+                         No. 2, December 1, 1834.
+
+                                Containing
+
+                     The Parable Of The Householders,
+
+                                 And The
+
+                          Parable Of The Tares,
+
+                            By Bishop Latimer.
+
+           No. 3, January 1, 1835, and No. 4, February 1, 1835.
+
+                                Containing
+
+                   A Sermon Preached Before Queen Mary
+
+                               By John Knox
+
+ To Which Is Subjoined An Extract From Knox’s Admonition To The People Of
+                                 England.
+
+                                Aberdeen:
+
+                               Published By
+
+                  George King, 28, St. Nicholas Street,
+
+                                   And
+
+                   Robert King, Broad Street, Peterhead
+
+
+
+
+
+CONTENTS
+
+
+The Last Judgment.
+By The Rev. John Welch, A. D. 1570-1622.
+The Day Of Judgment.
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester, And Martyr,
+1555.
+The Parable Of The Householder.
+A Sermon, By Bishop Latimer.
+The Parable Of The Tares,
+By Bishop Latimer, Preached On The 7th Of February, 1553.
+A Sermon On Isaiah XXVI.
+By John Knox.
+“It Is I, Be Not Afraid.”
+Extracted From Knox’s Admonition To England.
+Footnotes
+
+
+
+
+
+
+THE LAST JUDGMENT.
+BY THE REV. JOHN WELCH, A. D. 1570-1622.
+
+
+    REV. xx. 11.—_And I saw a great white throne, and him that sat on
+    it, from whose face the earth and heaven fled away._
+
+
+The security of all flesh is wonderous great, for there is a fearful sleep
+fallen both upon the good and the evil. The foolish virgins are sound
+asleep, and the wise are asleep also. And suppose the Lord be at the door,
+and the hour of judgment at hand, and the seventh angel ready to blow the
+last trumpet, when time shall be no more; yet it is scarcely one of a
+thousand, yea, one of ten thousand, is to be found that is prepared, and
+busying themselves to meet the Lord, who is making speed to come in the
+clouds: and how soon that fire shall break forth, which shall kindle the
+heavens above your head, and the earth under your feet, and shall set all
+on fire; how soon the trumpet shall blow, and the shout shall cry, “Rise,
+Dead, and come to judgment,” is only known to God, and to no mortal man.
+Will ye not then be wakened till this trumpet waken you? And will none of
+you take pains to look over the leaves of your conscience, and read what
+sins are written there, since ye came into the world, before that day of
+doom come upon you? O that ye knew that eternity, and that terror of the
+day of the Lord, when the heavens above you, and the earth beneath you,
+shall not be able to stand before the face of him that sits on the throne!
+Therefore I hope the Lord has made choice to me of this text, at this
+time, to give you warning before the judgment come. Ye know the watchman
+that the Lord takes from among the people, that he sets over the city or
+house to credit to them, “If ye see the sword and pestilence coming, and
+warn them not, the blood of them that perish under the judgment for lack
+of warning, will be required at his hand,” that is, the watchman’s;
+therefore it is time for me to be making warning to you, and, in the
+measure of strength that God will give me, I am to make warning not of a
+temporal judgment, but of an everlasting judgment that is coming on, (God
+waken you and warn you in time!) that when ye shall see the Judge sit on
+his throne, your hearts may not tremble at his awful countenance, having
+gotten your souls washed in his blood. But, to come to the purpose, there
+are many visions in this book, and there are many things done here, that
+the Son shews to his servant John. He shews him first the present state of
+the Church at that time in the world, under the name of seven stars, and
+he tells, “they are suffering, and had patience; and they laboured for his
+name’s sake, and fainted not; but yet he had somewhat against them,
+because they had forsaken their first love.” Some were in tribulation and
+poverty, but yet rich in God; some kept the name of Jesus, and denied not
+the faith, suppose they should had given their blood for it, as the
+faithful martyr Antipas did; but yet he had a few things against them,
+because they maintained the doctrine of the Nicolaitans, which thing he
+hated. Some had love, service, faith, and patience, and their work was
+more at the last than at the first; but yet they suffered the false
+prophetess Jezebel to be among them, to whom he threatens he will cast her
+into a bed of affliction, and them that commit fornication with her,
+except they repent them of their works. There were some whose works were
+not found perfect before God; therefore he exhorts them to remember how
+they had heard, and received; he bids them hold fast and repent,
+otherwise, he tells, that he will come shortly against them. Some had a
+little strength, and kept his word, and denied not his name; therefore he
+promises to deliver them in the hour of temptation that shall come upon
+all the world to try the whole earth. Some were neither cold nor hot; and
+therefore, because they were lukewarm, he tells them that it would come to
+pass, that he would spew them out of his mouth; they thought they were
+rich and increased in goods, and had need of nothing, but they know not
+that they were wretched, miserable, poor, blind, and naked; and then he
+counsels them to buy of him gold tried in the fire, that they might be
+rich, and white raiment, that they might be clothed, and eye-salve that
+they might see. So what is your case this day? Have ye not forsaken your
+first love? But as for tribulation, it is not yet come; for our days have
+been days of peace, of light, liberty, and glory; but as for tribulation
+it is not yet come; but as the Lord lives, the days of tribulation are not
+far off. As for false doctrine, God be praised, it is not among us yet,
+or, at least, if it be, it dare not be avowed yet; but I fear, that, who
+lives to see it, they shall see heresy and corruption in doctrine and
+religion creep in piece and piece, in this Church; and if our works be
+found perfect before God, or not, the Lord knows the contrary, and your
+own consciences bear witness to it; and if your life be answerable to your
+name, I leave it to your consciences to judge, if we have not a name that
+we are living, and yet are dead; and whether this be not the doleful state
+of the generation that is neither cold nor hot. It is clear, the zeal of
+the glory of God, being so worn out of the hearts of all, plainly declares
+the same. But I leave this. After he had shewed him the present state of
+the Church, at that time, then he tells him what shall be the state of the
+Church unto the end of the world.
+
+And _first_, in the vision of a sealed book, containing these acts
+concerning the Church, which none could open but the Lion of the tribe of
+Judah, for it was sealed with seven seals. Now, what was contained in
+these seven seals? This will take a larger time to declare than now is
+meet to ware upon it.
+
+Mark always of these things spoken, there are three consolations to the
+Church of God; howsoever it be that she be in tribulation, or poverty, and
+affliction; and albeit it come to pass, that the devil cast some of them
+in prison, that they may be tried, and some have tribulation ten days,
+which is but a short time; and howsoever it be that our adversary goes
+about continually like “a roaring lion, seeking whom to devour;” but yet,
+“he that rides on the white horse,” with the badge at his belt, and the
+arrows at his side, he shall get the victory at the end of the world; and
+to them that are faithful to the death, he shall give them a crown of
+life.
+
+Mark _next_, suppose the sword, the famine, the pestilence, these temporal
+judgments, be common to the godly as well as to the wicked, yet there is
+consolation to the “souls of them that are slain for the testimony of
+Jesus, they are lying under the altar, and they cry with a loud voice,
+Lord, how long, holy and true, dost thou not judge and avenge our blood
+upon them that dwell on the earth?” Then it was said unto them, “that they
+should rest for a little season, until their fellow-servants and brethren,
+that should be killed, as they were, should be fulfilled.”
+
+Mark, _thirdly_, the sixth seal is opened, “and there was a great
+earthquake, and the sun was as black as sackcloth of hair, and the moon
+was like blood, and the stars of heaven fell to the earth, and heaven
+departed away as a scroll when it is rolled together; and every mountain
+and island were moved out of their places; and then the kings of the
+earth, and the great men, and rich men, and the captains, and the mighty
+men, and every bond man, and every free man, hid themselves in dens and
+rocks of the mountains; and said to the mountains and rocks, Fall on us,
+and hide us from the presence of him that sits on the throne, and from the
+face of the Lamb: for the great day of his wrath is come, and who shall be
+able to stand?” Then shall the Church of God be avenged on her enemies;
+then she shall have power over the nations, and shall rule them with a rod
+of iron, and as the vessels of a potter they shall be broken; then shall
+the saints of God be brought out of great tribulation, and have their long
+robes washed and made white in the blood of the Lamb; they shall be in the
+presence of the throne of God, and serve him both day and night in his
+temple; and he that sits on the throne shall live among them, and he that
+is in the midst of the throne shall govern them, and shall lead them to
+the lively fountains of waters, and God shall wipe away all tears from
+their eyes. Now, I go forward. After this, he tells him, before this day
+the Gospel shall be wonderfully restrained; “And the bottomless pit shall
+be opened, and the smoke of that pit shall arise as the smoke of a great
+furnace; and the sun and the air shall be made dark with that smoke: and
+out of that smoke shall come locusts upon the earth, and they shall have
+power as the scorpions of the earth have, and the pain of them shall be as
+the pain of a scorpion, when he have stung a man. And in these days men
+shall seek death, and shall not find it, and shall desire to die, and
+death shall fly from them.” Then he tells two woes that shall come upon
+the earth, the one of the Antichrist, the other of the Turk, “who shall
+run through the world and slay the third part of men, and shall lead their
+great army of twenty times ten thousand horsemen of war, and there should
+be two witnesses raised up, and power should be given them to prophesy so
+many days clothed in sackcloth; and if any man should hurt them, fire
+should proceed out of their mouth and devour their enemies; and when they
+have fulfilled their testimonies, they should be slain by the beast that
+came out of the bottomless pit, but they should rise again; and the spirit
+of life coming up from God, should enter into them, and they should stand
+upon their feet, and great fear fell upon them that seized them, and then
+shall they ascend up to heaven in a cloud in the sight of their enemies.”
+
+And at last, “The seventh angel shall blow his trumpet, and the dead shall
+rise, and every man shall receive according to his works.” This he does
+till he comes to the twelfth chapter, then he tells him, “The fights of
+the dragon with the woman, and her seed that kept the commands of her God,
+and kept the testimony of Jesus Christ.” Then he tells him, “the two
+empires of the two beasts, Antichrist and the Turk, and the manner of
+every one of them.” Then he tells, “The noble company of the Lamb that
+stands in mount Zion, even the hundred and forty and four thousand, having
+their Father’s name written on their fore-heads; and how he heard a voice
+from heaven, like the sound of many waters, and as the sound of a great
+thunder; and he heard the noise of harpers harping with their harps; they
+sung, as it were, a new song before the throne, and no man could learn
+that song but the hundred and forty and four thousand, which were brought
+from the earth.” He tells what they were, saying, “These are they which
+were not defiled with women, for they are virgins; these follow the Lamb
+wherever he goes, and these were redeemed from among men, being the first
+fruits to God, and to the Lamb: and in their mouth was found no guile; for
+they are without spot before the throne of God.” Then he tells, “That
+another angel flew in the midst of heaven, with the everlasting Gospel to
+preach unto them which dwell on the earth;” and that is the same Gospel
+which I preach unto you, even this, “Fear God, and give glory to him, for
+the hour of judgment is come; and worship him that made the heavens and
+the earth, and the sea, and the fountains of waters.” Then he tells, “that
+another angel cried, It is fallen, it is fallen, Babylon that great city,
+she made all the nations to drink of the wine of her fornication. Ay,
+Rome, thou shalt be taken and burnt in a furnice of fire, and a mill-stone
+shall be bound about thy neck, and thou shalt be cast into the midst of
+the sea, and shalt be drowned; there thou shalt fall, and thy fall shall
+make heaven and earth, and all the angels and saints to rejoice at thy
+fall. Ay, God shall put it into the hearts of the kings to do it; we know
+not what kings they are; and then the bride shall prepare her for the
+bridegroom’s coming in the clouds.”
+
+Next again, of _seven vials_ he sets down again almost the same things
+that he prophesied before; and now here, last of all, he lets him see the
+last judgment. Would you know then what is here? See ye yon great throne?
+Ye shall see the Judge standing on the throne; ye shall all see both
+heaven and earth flee away from his face, ye shall all see the dead, great
+and small, and yourselves among the rest, standing before God; and ye
+shall all see the books opened, and the dead judged according to their
+works, and death and hell cast into the lake of fire, even those that had
+their hands in his heart’s blood, and those that pierced his side with a
+spear, and those that rivetted him with nails, both hands and feet, they
+shall see it also. The elect shall see it, as Job says, “For I know that
+my Redeemer liveth, and that he shall stand at the last day upon the
+earth. And though after my skin worms destroy this body, yet I shall see
+God in my flesh: whom myself shall see, and my eyes shall behold, and not
+another, though my reins were consumed in me.” And this was his
+consolation; even so those very eyes of yours, and no other, shall see
+with terror or with joy, either to your endless comfort, or to your
+endless condemnation. Now, what sees he? First, he sees a throne; ye know
+a throne is set for a judge to sit on; so he sees a throne whereon the
+Judge of the whole earth is to sit on; therefore he shall come to be a
+Judge. He came before, at his first coming, not to sit on a throne, nor to
+be a Judge, but to be judged before thrones and tribunals of men; for John
+says, “That he sent not his Son that he should condemn the world, but that
+the world through him might be saved.” Christ himself says, “Man, who made
+me a judge, or a divider over you?” And in another place, “The Son of man
+came not to judge, but be judged himself.” In his first coming, he comes
+from high majesty to baseness and humility; he came from his Father’s
+glory to shame and ignominy; he came from a palace to a crib; from the
+seat of his majesty to a tree; he came like a Lamb to be slain, and as a
+Saviour to save sinners: as the Apostle says, it was a true saying, “That
+Christ came into the world to save sinners, of whom I am the chief;”
+Christ himself says, “I came not to call the righteous, but sinners to
+repentance;” and therefore that is the name that the angel gives him, when
+he appears to Joseph in a dream, saying, and “thou shalt call his name
+Jesus, for he shall save his people from their sins; and they shall call
+his name Emmanuel, that is, God with us,” our God made flesh, our God
+manifested in the flesh. So I say, in his first testimony, he comes as a
+Saviour and Mediator between God and man; but in his last coming, he shall
+not come as a Lamb, but as a Judge, convoyed with all his angels and
+saints in heaven; he shall come in flaming fire, kindling the heavens
+before him, in melting the elements and earth beneath him; he shall come
+with a blast of the trumpet, with the archangel, to gather all people from
+the four corners of the earth; and he shall come with a peremptory
+sentence, from the which there shall be no appellation, and of which there
+shall be no revocation, ever again or again calling; and he shall come
+with his reward in his hand, to every man according to his works which he
+has done in this world, be they evil, be they good. Now, ye see he has a
+throne, he has a throne of grace; as the Apostle to the Hebrews says, “Let
+us go boldly to the throne of grace, that we may receive mercy, and find
+grace in time of need.” Now he is sitting on a throne of grace, that we
+may receive mercy, and find grace in time of need; and now he holds the
+door of mercy open, and lets in every penitent sinner that comes;
+therefore I testify unto you, if ye will flee from your sins, if ye will
+cast away the works of darkness, if ye will hate and detest all sort of
+iniquity, and if thou wilt run to the throne of grace now, I will assure
+thee thou shalt find mercy, and grace in the time of need; so now is the
+throne of grace and mercy, but afterwards thou shalt see the throne of
+glory and justice. Now is the good Shepherd seeking his lost sheep, and
+finding them, to drink of the wells of the water of life, and to eat of
+the fat things of his own house; but afterwards, such as would not be
+gathered of him, he shall bind them hand and foot, and cast them into
+outer darkness. Now he pities them that will not come home, as he said to
+Jerusalem, “O Jerusalem, Jerusalem, how oft would I have gathered thee, as
+a hen doth her birds under her wings, but thou wouldst not: behold, your
+habitation shall be made desolate.” So wo to the souls that repine and
+refuse to be fetched within the sweet and loving arms of the Son of God,
+even those bloody arms which were stretched out upon a tree. Now, discern,
+I pray you, betwixt his first coming and his last coming; for now is the
+time of grace, and now is the spirit of grace offered, and now is the
+throne of grace set up, and now is the rainbow, which is the sign of the
+covenant of life, round about the throne, and now the twelve ports of that
+new Jerusalem are standing open, that all may come in; therefore, wo to
+the soul that shall sit till this time of grace pass over, and will not
+come in in time.
+
+But I will go forward. Now, ye see two things in that throne, the one is a
+_great_ throne, the other is a _white_ throne. Let kings keep silence of
+their thrones, and speak of this throne. O ye kings, will ye look to the
+heavens above you, and see that white cloud, and upon the cloud one
+standing like the Son of man, having upon his head a golden crown, and in
+his hand a sharp sickle, who thrusts his sharp sickle in the earth, and
+cuts down the vine of the vineyards of the earth, and casts them into the
+great wine-press of the wrath of God; so he calls it a _great_ throne.
+Solomon’s throne was great which he made of ivory, and had six steps, and
+twelve lions, two on every step, and the queen of the South was astonished
+when she saw it; and it is said in the Canticles, “Come forth, O daughters
+of Zion, and behold king Solomon with the crown wherewith his mother
+crowned him in the day of his marriage, and in the day of the gladness of
+his heart.” But will ye come out, ye daughters of Zion, and see here
+another throne nor Solomon’s, another crown nor his crown? It is a _great_
+throne, so that all the monarchs’ thrones under heaven, what are they in
+comparison with this throne? Nothing. Therefore no wonder that the
+twenty-four elders take their own crowns, and cast them down before his
+throne; and it is no wonder that they fall down before him that sits on
+the throne, and worship him that lives for evermore, saying, “Thou art
+worthy to receive glory, honour, and power, for thou hast created all
+things, and for thy will’s sake they are created.” O that the men of the
+world saw this throne! And, O that ye did see the greatness of the majesty
+of his throne!
+
+Now he calls it _great_, because of him that sits on it; _great_, because
+of them that stand about it; _great_, because of them that shall be judged
+there; and last of all, _great_, because of the judgment itself. Now, who
+sits on it? O! the Judge of the whole world, God himself, that infinite
+Essence that men and angels have borrowed their being from, even he whose
+glorious face the seraphims and cherubims cannot behold for the brightness
+thereof; and therefore they have wings to cover their faces, because they
+cannot bear to see him, much less so then can any mortal man see his face
+and live; he that rides on his white horse, and tramples under foot all
+his enemies, and treads them in the wine-press of his wrath without the
+city; therefore rejoice, all ye whose garments are made white in the blood
+of the Lamb, for his throne shall not terrify you, because of the Judge
+that sits thereon: for he is thy brother, thy Advocate, and thy Saviour. O
+blessed for evermore is the soul of the righteous, and of such as are
+reconciled with the great God, before he come to sit on this throne.
+
+Now, I said, it was _great_ in respect of him that sits thereon; _next_,
+in respect of them that stand about it. Ye see a judge has his assizers
+that sit in judgment with him, and consent to his sentence; so this great
+Judge has his assizers, for there is not one of his angels shall be left
+in heaven, but all shall stand about this throne, and all the saints on
+earth shall be caught up in the air, and they shall all have thrones set
+about his throne. O the fairest parliament that ever was in the world! O!
+behold the King crowned with many crowns, standing in the midst, and all
+the King’s servants with their crowns on their heads, and also the saints
+with palms in their hands, sitting on thrones about that throne.
+
+_Thirdly_, Great is this throne, because great is the number of persons
+that shall be there. All men and women in the world must be judged here;
+there is never a reprobate that ever took life, but he shall be judged
+here, and all the elect and saints of God shall be judged here also, (so
+fair is this parliament,) six thousand years’ generations shall all stand
+there, waiting to receive an eternal and final judgment.
+
+_Last_ of all, _Great_ is this throne, because great shall be the judgment
+that shall come forth from this throne. Lords of the Session think their
+judgments great; but come out here, and see to whom the new city Jerusalem
+in heaven shall be given, and who shall be cast into the lake of fire.
+Now, compare all these together, and see if this throne be not great;
+great is he that sits on the throne, even the Prince of life, and God of
+glory, and the Judge of all the world; great is his synod, even all the
+elect angels and saints, from the beginning of the world to the end of the
+world; for ye that are in Christ shall be glorified in the clouds, and the
+sight of your glory shall aggravate the torment of the reprobates, because
+they might have had it, and would not take it; and then you shall rule
+them with a rod of iron, and as a potter’s vessel they shall be broken;
+and great is the number of them that shall be judged; for let all flesh
+prepare them for it, even kings and emperors, those that wore many crowns
+on the earth, must appear naked before the throne. Alexander, thou worest
+many crowns, conquered many nations, but yet thou must stand up naked as
+thou was born, and thou must render a reckoning of thy conquests.
+
+But I leave this. Again, you see this throne is _white_. What means this
+whiteness? It is innocency or righteousness, and full of shining
+brightness, of an unspeakable joy. Innocent and righteous; how so? Because
+the Judge is white, innocent, and righteous; all his assizers that shall
+sit round about him, they are white, innocent, white and righteous; all
+his citations, summonses and convictions, sentences and executions, are
+innocent and righteous; so all is white, the Judge, the unspotted innocent
+and undefiled Lamb of God, sitting on his throne of justice, and ordained
+deputy of his Father, to judge both the quick and the dead, he in whose
+heart was never found guile; therefore Abraham said, “Shall not the Judge
+of the world judge righteously?” So this Judge is white, innocent, and he
+is bright and glorious. Peter, James, and John, saw him white on the mount
+Tabor, when he was transfigured, “and his face shined as the sun, and his
+raiment white as the light; and when Peter said, Master, it is good for us
+to be here: if thou wilt, let us make three tabernacles, one for thee, and
+one for Moses, and one for Elias.” Matth. xvii. 1, 2, 3. Ay, Peter, but
+this shall be a whiter appearing, and thou shalt think it better to be
+with him here. Ay, Lord, it is true, _white_ wast thou upon mount Tabor,
+but whiter shalt thou be in the clouds.
+
+He is _white_ again, in respect of his citations. O that our hearts were
+ravished with the consideration of thy righteous and just citing and
+summoning of all men, when thou shalt cause the earth, grave, hell, and
+the sea, and all places, thrust out of them all their dead; just shalt
+thou be in glorifying the souls and bodies of them that glorify thee on
+earth; and just shalt thou be in glorifying thyself, by tormenting the
+souls and bodies of them that dishonoured thee on earth.
+
+He is _white_ in respect of his accusations, for there shall be nothing
+read in thy ditty, but that which shall be found written either in one
+leaf of thy conscience or other; there the sins of thy conception, there
+the sins of thy youth, there the sins of thy ignorance, there the sins
+against the light of thy conscience, and there the sins against the law,
+and there the sins against the gospel, and all shall be presented to thy
+conscience. O! well is the soul and conscience that dare lift up the head
+with rejoicing, and can say, “Thou Lamb of God, thou takest away the sins
+of the world,” thou tookest away my sins when thou wast on the tree. And
+can any body tell how ye will compear before this throne that were never
+cleansed with the blood of Jesus? O! that blackness and darkness, which is
+abiding that soul which never yet ran to the blood of the Lamb, to make
+itself white in it; so the raising of all, the compearing of all, the
+accusation of all, the conviction of all, shall be just, and God shall be
+glorified in all.
+
+There is also the absolution of the righteous, and the condemnation of the
+wicked; and therefore the throne is called white, because of the innocency
+and righteousness of the Judge. Now, brethren, I will go no further at
+this time than this that follows or remains to be spoken of, the majesty
+and terror of the Judge sitting on his throne, “and him that sat on it.”
+Many shall sit on thrones in that day, but one shall sit above all the
+rest, for the saints shall be caught up in the air, and shall all sit on
+thrones, and give out sentence both of absolution and condemnation, and
+they shall say, “Hallelujah, salvation, and glory, and power, be to the
+Lord our God, for true and righteous are his judgments.” I could never yet
+rightly consider the majesty of this Judge. O heavens! what aileth thee to
+flee from the face of this Judge. O earth! what aileth thee to flee, and
+why art thou chased away, and never seen again? What ails thee, O heavens,
+that never sinned, and, O earth, that never sinned neither, for they had
+never understanding to be capable of a law, nor to be subject to keep a
+law. What means this? O but I must leave this! for who can but wonder at
+this! Yet I will tell you the cause. You and I, and the generations before
+that this firmament has seen, and this earth seen or born, since the first
+day that God made the earth, and established this heaven and earth, and
+since that day that Adam eat of the forbidden tree, since that day heaven
+and earth have been eye-witnesses of our sins, and subject to vanity, and
+since that day they have been defiled with our iniquities, and since that
+time they have been subject to bondage and corruption, and therefore they
+groan with us also, and travail with pain together until this present; and
+therefore, in that great day, they cannot abide the face of the Judge.
+
+Now, what is the fruit ye should make of this? I thank my God that I
+preach unto you so sure a gospel, even the oracles of the eternal God; the
+earth and the heavens shall pass away, but this word and oracles shall
+never pass away; therefore it is not a doubtsome message that I carry unto
+you, for it is surer than the heavens, and surer than the earth; and these
+eyes of yours, that have seen both the truth of this spoken here. O that
+the Lord would fill my heart, with this verity, that I might eat it and
+drink it, and feed upon it continually, and that he would fill me with the
+spirit of exhortation, that I might exhort you to meditate on this truth,
+both day and night, that the remembrance of that day might never go out of
+your hearts. O that you would do it, even for his sake that left you his
+heart’s blood to slocken that fire which will burn both the heavens and
+the earth: therefore hear, hear! What should you hear? things of the last
+importance. Is hell, is heaven, is the terror of that day of any
+importance? And this is not the blessing of mount Gerizim, but that
+everlasting blessing which the Judge of all the world shall pronounce out
+of his mouth, saying, “Ye blessed of my Father, inherit the kingdom
+prepared for you before the foundation of the world.” And it is nothing to
+the curse of the mount Ebal, but it is that everlasting curse and
+malediction which the Son of God shall pronounce, saying, “Depart from me,
+ye cursed, into everlasting fire, prepared for the devil and his angels.”
+(And what shall I say to you?) This day is coming, and the Lord is
+preparing himself to come down through the clouds, to sit on a great white
+throne, and the archangel is putting the trumpet to his mouth, and he is
+near to the blowing of it, and the rest of the angels are but waiting when
+they shall give the last shout, “Rise, dead, and come to judgment,” the
+Bridegroom is coming, and the heaven and the earth are waiting when the
+Lord shall come in his glory, in flaming fire, to burn them up.
+
+Now, brethren, what should ye do then? It is but this one thing that I
+will charge you with, hear what I am to say to you, I bear the message of
+God, and I preach the Gospel that shall judge you; and I am here sent of
+God to tell you what is his will towards you; therefore I charge you all
+before God, and his Son Christ Jesus, every man and woman, let this be
+your occupation this day, turn over the leaves of your conscience, and see
+there what is the ditty that thou hast pinned up against thyself, since
+the day that thou wast born, and look on thy sins before the Lord, and
+come and spread them before the Judge, and crave pardon of them, now in
+the day of grace; for he is ready to forgive thee and thy sins, were they
+never so great; for aye the redder that thy soul has been, the virtue of
+his blood shall appear the greater in cleansing thee from thy sins;
+therefore let none of you scare at the greatness of your sins; for here I
+testify unto you, that if any of you be condemned, it shall not be for
+your sins, but it shall be for contempt of that blood which shall condemn
+you. O God! full of mercy and goodness, and of fatherly care and
+providence, and never a greater providence found I in my lifetime, than I
+found this last time in my journey, I thank my God for it; and here I
+avow, if this blood of mine should go for it, it was acceptable service to
+God we did that day; I know there were many that sent up their prayers to
+God for the maintenance of his liberty, I am sure the Lord heard you; for
+I say to you, the room was never that I came to, but I found the Lord
+meeting me there, and confirming me that all was well and acceptable to
+him; so that I never found sweeter providence since I was born; I see the
+Lord’s hand is not shortened. O Scotland! O that thou wouldst repent, and
+mourn for the contempt of this so great a light that has shined in thee;
+then thou shouldst see as glorious a day on God’s poor Church within this
+land, as ever was seen in any church before from the beginning; then the
+Lord should be strong, and glorious, and wonderful in all the hearts of
+his own. What is it to him to run sixteen or eighteen score of miles to
+London, and then run to the hearts of kings, princes, and nobles of the
+land, and humble them, and subject them to the crown and kingdom of Jesus
+Christ; but, let them think of it what they will, I know who has approven
+of us, for it is the running of the Gospel through the whole land, and it
+is that the net of Christ may be spread over all, that if it were possible
+we may gather in a world in it, that they might not perish; it is that
+which we seek, and when I look to the eternity of wrath that is abiding
+the wicked of this world, then I may say, who would not pity a world of
+sinners? But I leave this, and I will give God the praise of his own
+glory, that he can begin and he can perfect his own work in you: therefore
+this is my petition to God, that ye may all be presented blameless before
+him in that great day. Therefore I beseech you all, for Christ’s sake,
+that every one of you would come in time, by speedy repentance, and that
+you would take up Christ in the arms of your souls, and that ye would take
+a fill of his flesh and blood, that ye may never hunger and thirst any
+more; and, in like manner, he may know you in that great day to be his own
+sheep, marked with his own blood. Will ye have any pleasure at his coming,
+when ye have eaten and drunken, and taken your pleasure here, and then
+shall be flung into hell hereafter? So I would beseech you, in all lenity
+and meekness of mind, for Christ’s cause, ye would not delay at least to
+mint at repentance; and if ye cannot get your hearts melted as ye would,
+yet run to God, and say, “Father have mercy upon me; Father, forgive me,”
+and cause me to repent; Father, send down thy Spirit to soften my heart.
+Now, if ye would do this, ye should be welcome to him; for I assure you he
+delights to shew mercy on poor penitent sinners, that would “repent, and
+hunger, and thirst for righteousness.” Now, I say no more now, but I
+commend you all to him that is able to give you repentance and remission
+of sins in the blood of his Son Jesus Christ: to Father and with the Holy
+Ghost, be all honour, Amen.
+
+
+
+
+
+THE DAY OF JUDGMENT.
+EXTRACTED FROM A SERMON BY HUGH LATIMER, BISHOP OF WORCESTER, AND MARTYR,
+1555.(1)
+
+
+LUKE XXI.(2)
+
+As we die so we shall rise again. If we die in the state of damnation, we
+shall rise in that same state. Again, if we die in the state of salvation,
+we shall rise again in that state, and come to everlasting felicity, both
+of soul and body. For if we die now in the state of salvation, then at the
+last general day of judgment we shall hear this joyful sentence,
+proceeding out of the mouth of our Saviour Christ, when he will say,
+“Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world.” (Matt. xxv.) And though we have much
+misery here in this world, though it goeth hard with us, though we must
+bite on the bridle, yet for all that, we must be content, for we shall be
+sure of our deliverance, we shall be sure that our salvation is not far
+off. And no doubt they that will wrestle with sin, and strive and fight
+with it, shall have the assistance of God; he will help them, he will not
+forsake them, he will strengthen them, so that they shall be able to live
+uprightly; and though they shall not be able to fulfil the law of God to
+the uttermost, yet for all that, God will take their doings in good part,
+for Christ his Son’s sake, in whose name all faithful people do their good
+works, and so for his sake they are acceptable unto God, and in the end
+they shall be delivered out of all miseries and troubles, and come to the
+bliss of everlasting joy and felicity.
+
+I pray God, that we may be of the number of those who shall hear this
+joyful and most comfortable voice of Christ our Saviour, when he will say,
+“Come, ye blessed of my Father, possess the kingdom which is prepared for
+you before the foundation of the world was laid.” There are a great number
+amongst the Christian people, who in the Lord’s prayer, when they pray,
+“Thy kingdom come,” pray that this day may come; but yet, for all that,
+they are drowned in the world, they say the words with their lips, but
+they cannot tell what is the meaning of it; they speak it only with their
+tongue: which saying indeed is to no purpose. But the man or woman that
+saith these words, “Thy kingdom come,” with a faithful heart, no doubt he
+or she desires in very deed that God will come to judgment, and amend all
+things in this world, to pull down satan that old serpent under our feet.
+
+But there are a great number of us who are not ready. Some have lived in
+this world fifty years, some sixty, but yet for all that they are not
+prepared for his coming; they ever think he will not come yet. But I tell
+you, that though his general coming be not yet, yet for all that he will
+come one day, and take us out of this world: and, no doubt, as he finds
+us, so we shall have; if he find us ready, and in the state of salvation,
+no doubt we shall be saved for ever, world without end. But, if he find us
+in the state of damnation, we shall be damned, world without end, there is
+no remedy after we are once past this world; no penance will help then,
+nor anything that man is able to do for us.
+
+“And then shall they see the Son of man come in a cloud with power and
+great glory.” St. Paul to the Thessalonians setteth out the coming of
+Christ and our resurrection; but he speaks in the same place only of the
+rising of the good and faithful that shall be saved. But the Holy
+Scripture in other places witnesses, that the wicked shall rise too, and
+shall receive their sentence from Christ, and so go to hell, where they
+shall be punished world without end. Now, St. Paul’s words are these,
+“This say we unto you in the word of the Lord: that we which shall live
+and shall remain to the coming of the Lord, shall not come before them
+which sleep. For the Lord himself shall descend from heaven with a shout,
+and the voice of the archangel and the trump of God, and the dead in
+Christ shall arise first: then we which shall live, even we which shall
+remain, shall be caught up with them also in the clouds to meet the Lord
+in the air; and so shall we ever be with the Lord; wherefore comfort one
+another with these words.” 1 Thess. iv.
+
+By these words of St. Paul it appears, that they which died in the
+beginning of the world shall be by Christ as soon saved, as they who shall
+be alive here at the time of his coming. I would have you to note well the
+manner of speaking which St. Paul uses; he speaks as if the last day
+should have come in his time. Now, when St. Paul thought that this day
+should have come in his time, how much more shall we think that it shall
+be in our time? For no doubt it will come, and it is not long thereunto;
+as it appears by all the scriptures which make mention of this day; it
+will come, but it shall come suddenly, unawares, as a thief in the night.
+For a thief when he intends a robbery, to rob a man’s house, to break up
+his chests, and take away his goods, gives him not warning, he lets not
+the good man of the house know at what time he intends to come, but rather
+he intends to spy such a time, that no man shall be aware of him. So, no
+doubt, this last day will come one day suddenly upon our heads, before we
+are aware of it; like as the fire fell down from heaven upon the people of
+Sodom when unlooked for; they thought that all things were well, therefore
+they took their pleasures, till the time when fire fell down from heaven
+and burned them up all, with all their substance and goods.
+
+“And he showed them a similitude, Behold the fig-tree and all the trees,
+when they shoot forth their buds, ye see and know of your ownselves that
+summer is then near at hand.” So when you see the tokens which shall go
+before this fearful day, it is time to make ready. But here a man might
+ask a question, saying, I pray you wherein standeth this preparation? How
+shall I make ready? About this there has been great strife, for there have
+been an infinite number, and there are some yet at this time, who think
+that this readiness standeth in masses, in setting up candles, in going of
+pilgrimage; and in such things, they thought to be made ready for that
+day, and so to be made worthy to stand before the Son of man, that is,
+before our Saviour Christ. But I tell you, this was not the right way to
+make ready. Christ our Saviour showeth us how we shall make ourselves
+ready, saying, “Take heed to yourselves, lest at any time your hearts be
+overcome with surfeiting, and drunkenness, and cares of this world, and so
+this day come upon you unawares; for as a snare shall it come upon all
+them that dwell upon the face of the whole world.”
+
+“Watch and pray:” as if he had said, Be ye ever in readiness, lest you be
+taken unawares. But those sluggards who spend their time vainly in eating
+and drinking, and sleeping, please not God, for he commands us to watch,
+to be mindful, to take heed to ourselves, lest the devil, or the world, or
+our own flesh, get the victory over us. We are allowed to take our natural
+sleep, for it is as necessary for us as meat and drink, and we please God
+as well in that, as we please him when we take our food. But we must take
+heed, that we do it according as he has appointed us; for like as he has
+not ordained meat and drink that we should play the glutton with it, so
+likewise sleep is not ordained that we should give ourselves to
+sluggishness, or over-much sleeping; for no doubt when we do so, we shall
+displease God most highly. For Christ saith not in vain, “Watch and pray.”
+He would have us to be watchers, to have at all times in remembrance his
+coming, and to give ourselves to prayer, that we may be able to stand
+before him at this great and fearful day. Meaning, that we should not
+trust in ourselves but call unto God, saying, “Lord God Almighty, thou
+hast promised to come and judge the quick and the dead; we beseech thee
+give us thy grace and Holy Ghost, that we may live according unto thy holy
+commandments, that when thou comest, thou have not cause to bestow thy
+fearful anger, but rather thy lovingkindness and mercy upon us.”
+
+So likewise when we go to bed, we should desire God that we sleep not the
+sleep of sin and wickedness, but rather that we may leave them, and follow
+his will and pleasure; that we be not led with the desires of this wicked
+world. Such an earnest mind we should have towards him, so watchful we
+should be. For I tell you it is not a trifling matter, it is not a money
+matter: for our eternal salvation and our damnation hang upon it. Our
+nature is to do all that is possible for us to get silver and gold; how
+much more then should we endeavour to make ourselves ready towards this
+day, when it shall not be a money matter, but a soul matter, for at that
+day it will appear most manifestly who they are that shall enjoy
+everlasting life, and who shall be thrust into hell. Now as long as we are
+in this world, we have all one baptism, we go all to the Lord’s Supper, we
+all bear the name of Christians, but then it will appear who are the right
+Christians; and again, who are the hypocrites or dissemblers.
+
+Well, I pray God grant us such hearts, that we may look diligently about
+us, and make ready against his fearful and joyful coming—fearful to them
+that delight in sin and wickedness, and will not leave them; and joyful
+unto those who repent, forsake their sins, and believe in him; who, no
+doubt, will come in great honour and glory, and will make all his faithful
+like unto him, and will say unto them that are chosen to everlasting life,
+“Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world.” But, to the wicked who will not live
+according unto his will and pleasure, but follow their own appetites, he
+will say, “Go, ye cursed, into everlasting fire.” O what a horrible thing
+will this be, to depart from him who is the fountain of all goodness and
+mercy, without whom is no consolation, comfort, nor rest, but eternal
+sorrow and everlasting death! For God’s sake I require you let us consider
+this, that we may be amongst those who shall hear, “Come to me;” that we
+may be amongst those who shall enjoy eternal life.
+
+
+
+
+
+THE PARABLE OF THE HOUSEHOLDER.
+A SERMON, BY BISHOP LATIMER.
+
+
+    MATTHEW XX.—_The kingdom of heaven is like unto a man that was an
+    householder, which went out early in the morning to hire labourers
+    into his vineyard._
+
+
+This parable is written by the evangelist Matthew in the twentieth
+chapter, and is very dark and hard to be understood; yea, there is no
+harder piece of scripture written by any evangelist. Therefore it may well
+be called hard meat; not meat for mowers nor ignorant people, who are not
+exercised in the word of God. And yet there is no other diversity between
+this scripture and any other. For though many scriptures have diverse
+expositions, (as is well to be allowed of, so long as they keep in the
+tenour of the catholic faith,(3)) yet they pertain all to one end and
+effect, and they are all alike. Therefore although this parable is harder
+to understand than the others at the first hearing or reading, yet when we
+well advise and consider the same, we shall find it agreeable unto all the
+others.
+
+Now to the principal cause, and to which our Saviour had respect in this
+parable, and that is, he teaches us hereby that all Christian people are
+equal in all things appertaining to the kingdom of Christ. So that we have
+one Christ, one Redeemer, one baptism, and one gospel, one Supper of the
+Lord, and one kingdom of heaven. So that the poorest man and most
+miserable that is in the world, may call God his Father, and Christ his
+Redeemer, as well as the greatest king or emperor in the world. And this
+is the scope of this parable, wherein Christ teacheth us this equality.
+And if this is considered, the whole parable will be easily and soon
+understood.(4)
+
+Here is declared unto us that some laboured the whole day, which are hired
+for a penny, that is of our money ten pence: for like as we have a piece
+of money which we call a shilling, and is in value twelve pence, so the
+Jews had a piece that they called _denarium_, and that was in value ten of
+our pence. The first company wrought twelve hours, and the others wrought,
+some nine hours, some six hours, some three hours, and some but one hour.
+Now when evening was come, and the time of payment drew on, the
+householder said to his stewart, Go, and give to every man alike, and
+begin at those that came last. And when the others that came early in the
+morning perceived that they should have no more than those that had
+wrought but one hour, they murmured against the householder, saying,
+“Shall they which have laboured but one hour, have as much as we that have
+wrought the whole day?” The householder, perceiving their discontented
+mind, said to one of them, “Friend, wherefore grudgest thou? Is it not
+lawful for me to do with mine own what pleaseth me? Have I not given thee
+what I promised thee? Content thyself therefore, and go thy way, for it
+hath pleased me to give unto this man which hath wrought but one hour as
+much as unto thee.” This is the sum of this parable, which Christ
+concludes with this sentence, “The first shall be the last, and the last
+first.”
+
+First consider who are these murmurers? The merit-mongers, who esteem
+their own works so much, that they think heaven scarcely sufficient to
+recompense their good deeds; namely, for putting themselves to pain with
+saying of our lady’s psalter, and gadding on pilgrimage, and such like
+trifles. These are the murmurers; for they think themselves holier than
+all the world, and therefore worthy to receive a greater reward than all
+other men. But such men are much deceived and are in a false opinion, and
+if they abide and continue therein, it shall bring them to the fire of
+hell. For man’s salvation cannot be gotten by any work: because the
+Scripture saith, “Life everlasting is the gift of God.” (Rom. vi.) True it
+is, that God requires good works of us, and commands us to avoid all
+wickedness. But for all that, we may not do our good works that we should
+get heaven withal; but rather to show ourselves thankful for what Christ
+hath done for us, who with his sufferings hath opened heaven to all
+believers, that is, to all those that put their hope and trust, not in
+their deeds, but in his death and suffering, and study to live well and
+godly; and yet not to make merits of their own works, as though they
+should have everlasting life for them; as our monks and friars, and all
+our religious persons were wont to do, and therefore may rightly be called
+murmurers; for they thought they had so great a store of merits, that they
+sold some of them unto other men. And many men spend a great part of their
+substance to buy their merits, and to be a brother of their houses, or to
+obtain one of their coats or cowls to be buried in.
+
+But there is a great difference between the judgment of God, and the
+judgment of this world. In this world they were accounted most holy above
+all men, and so most worthy to be first; but before God they shall be
+last, when their hypocrisy and wickedness shall be opened. And thus much I
+thought to say of murmurers.
+
+Now I will not apply all the parts of this parable; for, as I said before,
+it is enough for us if we know the chief point and scope of the parable,
+which is, that there shall be an equality in all the things that appertain
+to Christ: insomuch, that the ruler of this realm hath no better a God, no
+better sacraments, and no better a gospel, than the poorest in the world;
+yea, the poorest man hath as good right to Christ and his benefits, as the
+greatest man in this world.
+
+This is comfortable to every one, and especially to such as are in misery,
+poverty, or other calamities; which, if it were well considered, would not
+make us so desirous to come aloft, and to get riches, honour, and
+dignities in this world, as we now are, nor yet so malicious one against
+another as we are. For then we should ever make this reckoning with
+ourselves, each man in his vocation; the servant would think thus with
+himself, I am a poor servant, and must live after the pleasure of my
+master, I may not have my free will; but what then? I am sure that I have
+as good a God as my master hath; and I am sure that my service and
+business pleases God as much, when I do it with a good faith, as the
+preachers and curates, in preaching or saying of service. For we must
+understand that God esteems not the diversity of the works, but he hath
+respect unto the faith; for a poor man who does his duty in faith, is as
+acceptable unto God, and hath as good right to the death and merits of
+Christ, as the greatest man in the world.
+
+So go through all states of men, whosoever applieth to his business with
+faith, considering that God willeth him so to do, surely the same is most
+beloved of God. If this were well considered and printed in our hearts,
+all ambition and desire of promotion, all covetousness and other vices,
+would depart out of our hearts. For it is the greatest comfort that may be
+unto poor people, especially such as are nothing regarded in this world—if
+they consider that God loves them as well as the richest in the world—it
+must needs be a great comfort unto them.
+
+But there are some that say, that this sentence, “The first shall be
+last,” is the very substance of the parable. And here you shall
+understand, that our Saviour Christ took occasion to put forth this
+parable, when there came a young man demanding of him, “What shall I do to
+come to everlasting life?” Our Saviour, after he had taught him the
+commandments of God, bade him, “Go, and sell all that he had, and give to
+the poor; and come and follow him.” He hearing this, went away heavily,
+for his heart was cold. And then our Saviour spake very terribly against
+rich men, saying, “It is more easy for a camel to go through the eye of a
+needle, than for a rich man to enter into the kingdom of heaven:”—a camel,
+or as some think, a great cable of a ship, which is more likely than the
+beast that is called a camel. The disciples hearing this, said, “Who then
+can be saved?” He made them answer, saying, “God is almighty, and that
+which is impossible to men, is possible with God;” signifying, that he
+condemns not all rich men, but only those who set their heart upon riches,
+who care not how they get them, and when they have them, who abuse them to
+the satisfying of their own carnal appetites and fleshly delights and
+pleasures, and use them not to the honour of God.
+
+And again, such riches as are justly, rightly, and godly gotten, those are
+the good creatures of God, when rightly used to the glory of God, and
+comfort of their neighbours; not hoarding nor heaping them up, to make
+treasures of them. For riches are not evil of themselves; but they are
+made evil, when our hearts is set upon them, and we put hope in them; for
+that is an abominable thing before the face of God. Now after these words
+spoken by our Saviour Christ, Peter came forth, saying, “Lo, we have
+forsaken all that we had, what shall be our reward?” Peter had forsaken
+all that he had, which was but little in substance, but yet it was a great
+matter to him, for he had no more than that little: like the widow who
+cast into the treasury two mites, yet our Saviour praised the gift above
+all that gave before her. Here thou learnest, that when thou hast but
+little, yet give of the same little; for it is as acceptable unto God, as
+though it were a greater thing.
+
+So Peter, in forsaking his old boat and net, was approved as much before
+God, as if he had forsaken all the riches in the world; therefore he shall
+have a great reward for his old boat; for Christ saith, that he shall be
+one of them that shall sit and judge the twelve tribes of Israel; and to
+signify them to be more than others, he giveth them the name of judges;
+meaning, that they shall condemn the world: like as God speaketh of the
+queen of Sheba, that in the last day she shall arise and condemn the Jews
+who would not hear Christ, and she came so great a journey to hear the
+wisdom of Solomon. Then he answered and said, “Whosoever leaveth father,
+or mother, or brethren, for my sake, shall receive an hundred-fold, and
+shall inherit everlasting life.” Now what is this, to leave father and
+mother? When my father or mother would hinder me in any goodness, or would
+persuade me from the honouring of God and faith in Christ, then I must
+forsake and rather lose the favour and good-will of my father and mother,
+than forsake God and his holy word.
+
+And now Christ saith, “The first shall be last, and the last shall be
+first,” alluding to St. Peter’s saying, which sounded as though Peter
+looked for a reward for his deeds; and that is it, which is the let of
+altogether,(5) if a man come to the Gospel and hears the same, and
+afterwards looks for a reward, such a man shall be “the last.” If these
+sayings were well considered by us, surely we should not have such a
+number of vain gospellers as we now have, who seek nothing but their own
+advantage under the name and colour of the Gospel. Moreover, he teaches us
+to be meek and lowly, and not to think much of ourselves; for those that
+are greatly esteemed in their own eyes, are the least before God: “For he
+that humbleth himself shall be exalted;” according to the scripture, which
+saith, “God resisteth the proud, and advanceth the humble and meek.” And
+this is what he saith, “The first shall be the last,” teaching us to be
+careful and not to stand in our own conceit, but ever to mistrust
+ourselves; as St. Paul teacheth, saying, “Whosoever standeth let him take
+heed he fall not; and therefore we may not put trust in ourselves, but
+rather in God.”
+
+Further, in this saying of our Saviour is comprehended a great comfort;
+for those that are accounted by the world to be the vilest slaves and most
+abject, may by this saying have a hope to be made the first and the
+principal; for although they are ever so low, yet they may rise again, and
+become the highest. And so this is to us a comfortable sentence, which
+strengthens our faith, and keeps us from desperation and falling from God.
+And at the end he saith, “Many are called, but few are chosen.” These
+words of our Saviour are very hard to understand, and therefore it is not
+good to be too curious in them, as some vain fellows, who seeking carnal
+liberty, pervert, toss and turn the word of God, after their own mind and
+purpose. Such, I say, when they read these words, make their reckoning
+thus; saying, “What need I to mortify my body with abstaining from all sin
+and wickedness? I perceive God hath chosen some, and some are rejected.
+Now if I be in the number of the chosen, I cannot be damned; but if I be
+accounted among the condemned number, then I cannot be saved: for God’s
+judgments are immutable.” Such foolish and wicked reasons some have; which
+bring them either to desperation, or else to carnal liberty. Therefore, it
+is as needful to beware of such reasons, or expositions of the scripture,
+as it is to beware of the devil himself.
+
+But if thou art desirous to know whether thou art chosen to everlasting
+life, thou mayest not begin with God: for God is too high, thou canst not
+comprehend him; the judgments of God are unknown to man; therefore thou
+mayest not begin there: but begin with Christ, and learn to know Christ,
+and wherefore he came; namely, that he came to save sinners, and made
+himself subject to the law, and a fulfiller of the same, to deliver us
+from the wrath and danger thereof, and therefore was crucified for our
+sins, and rose again to show and teach us the way to heaven, and by his
+resurrection to teach us to arise from sin: so also his resurrection
+teaches and admonishes us of the general resurrection. He sitteth at the
+right hand of God and maketh intercession for us, and gives us the Holy
+Ghost, that comforts and strengthens our faith, and daily assures us of
+our salvation.
+
+Consider, I say, Christ and his coming; and then begin to try thyself
+whether thou art in the book of life or not. If thou findest thyself in
+Christ, then thou art sure of everlasting life. If thou be without him,
+then thou art in an evil case. For it is written, “No man cometh unto the
+Father but through me.” Therefore if thou knowest Christ, then thou mayest
+know further of thy election. But when we are about this matter, and are
+troubled within ourselves, whether we are elected or no; we must ever have
+this maxim, or principal rule before our eyes; namely, that God beareth a
+good-will towards us; God loveth us; God beareth a fatherly heart towards
+us.
+
+But you will say, “How shall I know that? Or how shall I believe that?” We
+may know God’s will towards us through Christ: God hath opened himself
+unto us by his Son Christ; for so saith John the Evangelist, “The Son
+which is in the bosom of the Father, he hath revealed.” (John i.)
+
+Therefore we may perceive his good-will and love towards us; he hath sent
+his Son into this world, who suffered a most painful death for us. Shall I
+now think that God hates me? Or shall I doubt of his love towards me? Here
+you see how you shall avoid the scrupulous and most dangerous question of
+the predestination of God. For if thou wilt inquire his counsels, and
+enter into his consistory, thy wit will deceive thee; for thou shalt not
+be able to search the counsels of God. But if thou begin with Christ, and
+consider his coming into the world, and dost believe that God hath sent
+him for thy sake, to suffer for thee, and deliver thee from sin, death,
+the devil, and hell; then when thou art so armed with the knowledge of
+Christ, then, I say, this simple question cannot hurt thee; for thou art
+in the book of life, which is Christ himself.
+
+Also we learn by this sentence, “Many are called,” that the preaching of
+the gospel is universal; that it pertains to all mankind; that it is
+written, “Through the whole earth their sound is heard.” Now seeing that
+the gospel is universal, it appears that he would have all mankind saved,
+and that the fault is not in him if we are damned. For it is written thus,
+“God would have all men to be saved:” his salvation is sufficient to save
+all mankind, but we are so wicked of ourselves that we refuse the same,
+for we will not take it when it is offered unto us; and therefore he
+saith, “Few are chosen;” that is, few have pleasure and delight in it; for
+the most part are weary of it, they cannot abide it. And there are some
+that hear it, but they will not abide any danger for it, they love their
+riches and possessions more than the word of God. And therefore few are
+elected, there are but a few that stick heartily unto it, and can find in
+their hearts to forgo this world for God’s sake and his holy word.
+
+There are some now-a-days that will not be reprehended by the gospel; they
+think themselves better than it. Some again are so stubborn, that they
+will rather forswear themselves, than confess their sins and wickedness.
+Such men are the cause of their own damnation; for God would have them
+saved, but they refuse it; like as did Judas the traitor, whom Christ
+would have had to be saved, but he refused his salvation; he refused to
+follow the doctrine of his master Christ. And so, whosoever heareth the
+word of God, and follows it, the same is elect by him. And again,
+whosoever refuses to hear the word of God, and to follow the same, is
+damned. So that our election is sure if we follow the word of God.
+
+Here is now taught you how to try out your election, namely, in Christ,
+for Christ is the accounting book and register of God; even in the same
+book, that is, Christ, are written all the names of the elect. Therefore
+we cannot find our election in ourselves, neither yet in the high counsel
+of God; for “Secret things belong to the most High.” (Deut. xxix.) Where
+then shall I find my election? In the counting book of God, which is
+Christ; for thus it is written, “God hath so entirely loved the world,
+that he gave his only begotten Son, to that end, that all that believe in
+him should not perish, but have life everlasting.” Whereby appears most
+plainly that Christ is the book of life, and that all that believe in him
+are in the same book, and so are chosen to everlasting life; for only
+those are ordained which believe.
+
+Therefore when thou hast faith in Christ, then thou art in the book of
+life, and so art thou sure of thine election. And again, if thou art
+without Christ, and have no faith in him, neither art sorry for thy
+wickedness, nor have a mind and purpose to leave and forsake sin, but
+rather exercise and use the same, then thou art not in the book of life as
+long as thou art in such a case; and therefore shalt thou go into
+everlasting fire, namely, if thou die in thy wickedness and sin, without
+repentance.
+
+But there are none so wicked but he may have a remedy. What is that? Enter
+into thine own heart, and search the secrets of the same. Consider thine
+own life, and how thou hast spent thy days. And if thou find in thyself
+all manner of uncleanness and abominable sins, and so seest thy damnation
+before thine eyes, what shalt thou then do? Confess the same unto the Lord
+thy God. Be sorry that thou hast offended so loving a Father, and ask
+mercy of him in the name of Christ, and believe steadfastly that he will
+be merciful unto thee in respect of his only Son, who suffered death for
+thee; and then have a good purpose to leave all sin and wickedness, and to
+withstand and resist the affections of thine own flesh, which ever fight
+against the Spirit; and to live uprightly and godly, after the will and
+commandment of thy heavenly Father. If thou go thus to work, surely thou
+shalt be heard. Thy sins shall be forgiven thee; God will show himself
+true in his promise, for to that end he sent his only Son into this world,
+that he might save sinners. Consider therefore, I say, wherefore Christ
+came into this world; consider also the great hatred and wrath that God
+beareth against sin; and again consider his great love, showed unto thee,
+in that he sent his only Son to suffer most cruel death, rather than that
+thou shouldst be damned everlastingly.
+
+Consider therefore this great love of God the Father, amend thy life, fly
+all occasions of sin and wickedness, and be loath to displease him. And in
+doing this thou mayest be assured that though thou hadst done all the sins
+of the world, they shall neither hurt nor condemn thee; for the mercy of
+God is greater than all the sins of the world. But we sometimes are in
+such a case that we think we have no faith at all, or if we have any, it
+is very feeble and weak. And therefore these are two things; to have faith
+and to have the feeling of faith. For some men would fain have the feeling
+of faith, but they cannot attain unto it; and yet they may not despair,
+but go forward in calling upon God, and it will come at length: God will
+open their hearts, and let them feel his goodness.
+
+And thus may you see who are in the book of life, and who are not. For all
+those that are obstinate sinners, are without Christ, and so not elect to
+everlasting life, if they remain in their wickedness. There are none of us
+all but we may be saved by Christ, and therefore let us stick hard unto
+it, and be content to forego all the pleasures and riches of this world
+for his sake, who for our sake forsook all the heavenly pleasures, and
+came down into this miserable and wretched world, and here suffered all
+manner of afflictions for our sake. And therefore it is right that we
+should do somewhat for his sake, to show ourselves thankful unto him; and
+so we may assuredly be found among the first, and not among the last; that
+is to say, among the elect and chosen of God, that are written in the
+counting book of God, who are those that believe in Christ Jesus; to whom,
+with God the Father, and the Holy Ghost, be all honour and glory, world
+without end.—Amen.
+
+
+
+
+
+THE PARABLE OF THE TARES,
+BY BISHOP LATIMER, PREACHED ON THE 7TH OF FEBRUARY, 1553.
+
+
+    MATTHEW XIII.—_The kingdom of heaven is likened unto a man which
+    sowed good seed in his field: but while men slept, his enemy came
+    and sowed tares among the wheat, and went his way, &c._
+
+
+This is a parable or similitude wherein our Saviour compared the kingdom
+of God, that is, the preaching of his word, wherein consisteth the
+salvation of mankind, unto a husbandman who sowed good seed in his field.
+
+But before we come unto the matter, you shall first learn to understand
+what this word parable, which is a Greek word, and used in the Latin and
+English tongue, means; that is to say, “A parable is a comparison of two
+things that are unlike outwardly;” while in effect they signify but one
+thing, for they appertain to one end; as in this place, Christ compared
+the word of God unto seed: which two things are unlike, but yet they teach
+one thing; for like as the seed is sown in the earth, so is the word of
+God sown in our hearts: and thus much of this word parable.
+
+The sum of this gospel is, first he speaks of a husbandman that sowed good
+seed; after that he mentions an enemy that sowed evil seed. And these two
+manner of seeds, that is, the husbandman’s seed that was good, and the
+enemy’s seed which was naught, came up both together: so that the enemy
+was as busy as the other in sowing his evil seed. And while he was busy in
+sowing it, it was unknown. And at the first springing up, it all seemed to
+be good seed, but at length the servant of the husbandman perceived the
+evil seed sown amongst the good; therefore he came and told his master,
+showing him all the matter, and required leave to gather the evil seed
+from amongst the other. The husbandman himself said, “Our enemy hath done
+this. But for all that, let it alone until the harvest, and then will I
+separate the good from the evil.” This is the sum of this gospel.
+
+First, note that he saith, “When everybody was asleep, then he came and
+sowed his seed.” Who are these sleepers? The bishops and prelates, the
+slothful and careless curates and ministers; they with their negligence
+give the devil leave to sow his seed, for they sow not their seed. That
+is, they preach not the word of God, they instruct not the people with
+wholesome doctrine, and so they give place to the devil to sow his seed.
+For when the devil cometh, and findeth the heart of man not weaponed nor
+garnished with the word of God, he forthwith possesses the same, and so
+getteth victory through the slothfulness of the spirituality, which they
+shall one day grievously repent. For the whole scripture, that is to say,
+both the Old and New Testament, is full of threatenings against such
+negligent and slothful pastors; and they shall make a heavy and grievous
+account one day, when no excuse shall serve, but extreme punishment shall
+follow, for a reward of their slothfulness.
+
+This gospel gives occasion to speak of many things: for our Saviour
+himself expounded this parable unto his disciples after the people were
+gone from him, and he was come into the house. For the disciples were not
+so bold as to ask him of the meaning of this parable in the presence of
+the people; whereby we may learn good manners, to use in everything a good
+and convenient time. Also we may here learn to search and inquire
+earnestly, and with great diligence, for the true understanding of God’s
+word. And when you hear a sermon and are in doubt of something, inquire
+about it, and be desirous to learn; for it is written, “Whosoever hath,
+unto him shall be given; and he shall have abundance.” (Matt. xiii.) What
+means this saying?—When we hear the word of God, and have tasted somewhat
+thereof, and are afterwards desirous to go forward more and more, then
+shall we have further knowledge; for God will give us his grace to come to
+further understanding. And so the saying of our Saviour shall be fulfilled
+in us.
+
+Now when our Saviour heard the request of his disciples, he performs their
+desire, and begins to expound unto them the parable, saying, “I am he that
+soweth good seed: the adversary, the devil, is he who soweth evil seed.”
+Here our Saviour, good people, makes known that he goeth about to do us
+good; but the devil doth quite the contrary, and he seeks to spoil and
+destroy us with his filthy and naughty seeds of false doctrine. The field
+here is the whole world. The harvest is the end of the world. The reapers
+are the angels of God, who are his servants: for as every lord or master
+has his servants to wait upon him, and to do his commandments, so the
+angels of God wait upon Him to do his commandments. The angels at the time
+of the harvest shall gather first all such as have been evil and have
+given occasion of wickedness, and go forward in the same without
+repentance or amendment of their lives. All such, I say, shall be gathered
+together and cast into the furnace of fire, “where shall be weeping and
+gnashing of teeth.” For in the end of this wicked world, all such as have
+lived in the delights and pleasures of the same, and have not fought with
+the lusts and pleasures of their flesh, but are proud and stubborn, or
+bear hatred and malice unto their neighbours, or are covetous persons;
+also all naughty servants that do not their duties, and all those that use
+falsehood in buying and selling, and care not for their neighbours, but
+sell unto them false wares, or otherwise deceive them; all these are
+called “the offenders of this world,” and all such shall be cast into the
+furnace where shall be weeping, and wailing, and gnashing of teeth.
+
+In like manner, all idle persons that will not work for their living, but
+go about loitering and are chargeable unto others; and also drunken
+persons that abuse the benefits of God in dishonouring themselves, so that
+they lose the use of reason, and their natural wits wherewith God has
+endued them, and make themselves like swine and beasts; also those who
+break wedlock, and despise matrimony, which is instituted of God himself.
+Hereunto add all swearers, all usurers, all liars, and deceivers; all
+these are called the seed of the devil; and so they are the devil’s
+creatures through their own wickedness.
+
+But yet it is true that wicked men have their souls and bodies of God, for
+he is their Creator and Maker: but they themselves, in forsaking God and
+his laws, and following the devil and his instructions, make themselves
+members of the devil, and become his seed; therefore in the last day they
+shall be cast out into everlasting fire, when the trumpet shall blow, and
+the angels shall come and gather all those that offend from among the
+elect of God.
+
+The form of judgment shall be in this manner: Christ our Saviour at the
+day of judgment, being appointed of God, shall come down with great
+triumph and honour, accompanied with all his angels and saints that
+departed in faith out of this world before time: they shall come with him
+then, and all the elect shall be gathered to him, and there they shall see
+the judgment; but they themselves shall not be judged, but shall be like
+as judges with him. After the elect are separated from the wicked, he
+shall give a most horrible and dreadful sentence unto the wicked,
+commanding his angels to cast them into everlasting fire, where they shall
+have such torments as no tongue can express.
+
+Therefore our Saviour, desirous to set out the pains of hell unto us, and
+to make us afraid thereof, calls it fire, yea, a burning and unquenchable
+fire. For as there is no pain so grievous to a man as fire is, so the
+pains of hell pass all the pains that may be imagined by any man. There
+shall be sobbing and sighing, weeping and wailing, and gnashing of teeth,
+which are the tokens of unspeakable pains and griefs that shall come upon
+those that die in the state of damnation. For you must understand that
+there are but two places appointed by Almighty God, for all mankind, that
+is, heaven and hell. And in what state soever a man dieth, in the same he
+shall rise again, for there shall be no alteration or change. Those who
+die repentant and are sorry for their sins—who cry to God for mercy, are
+ashamed of their wickedness, and believe with all their hearts that God
+will be merciful unto them through the passion of our Saviour Christ;
+those who die in such a faith, shall come into everlasting life and
+felicity, and shall rise in the last day in a state of salvation. For
+look—as you die, so shall you arise. Whosoever departeth out of this world
+without a repentant heart, and has been a malicious and envious man, and a
+hater of the word of God, and so continues, and will not repent and be
+sorry, and call upon God with a good faith, or has no faith at all; that
+man shall come to everlasting damnation; and so he shall arise again at
+the last day. For there is nothing that can help a soul when departed out
+of its damnation, or hinder it of its salvation.
+
+For when a man dies without faith in Christ, all the masses in the whole
+world are not able to relieve him; and so to conclude, all the travails
+that we have had in time past by seeking of remedy by purgatory, and all
+the great costs and expenses that may be bestowed upon any soul lying in
+the state of damnation, can avail nothing, neither can it do any good. For
+as I said before, the judgments of God are immutable, that is—as you die,
+so shall you rise. If you die in the state of salvation, you shall rise so
+again, and receive your body, and remain in salvation. Again, if you die
+in damnation, you shall rise in the same state, and receive your body, and
+return again to the same state, and be punished world without end, with
+unspeakable pains and torments. For our natural fire, in comparison to
+hell-fire, is like a fire painted on a wall; but that shall be so extreme,
+that no man is able to express the terrible horror and grief thereof.
+
+O what a pitiful thing is it, that man will not consider this, and leave
+the sin and pleasure of this world, and live godly; but is so blind and
+mad, that he will rather have a momentary, and a very short and small
+pleasure, than hearken to the will and pleasure of Almighty God; who can
+take away everlasting pain and woe, and give unto him everlasting
+felicity! That a great many of us are damned, the fault is not in God, for
+“God would have all men be saved.” But the fault is in ourselves, and in
+our own madness, who had rather have damnation than salvation. Therefore,
+good people, consider these terrible pains in your minds, which are
+prepared for the wicked and ungodly, avoid all wickedness and sin: set
+before your eyes the wonderful joy and felicity, and the innumerable
+treasures which God hath laid up for you that fear and love him, and live
+after his will and commandments; for no tongue can express, no eye hath
+seen, no heart can comprehend, nor conceive the great felicity that God
+hath prepared for his elect and chosen, as St. Paul witnesses. Consider,
+therefore, I say, these most excellent treasures, and exert yourselves to
+obtain the fruition of the same. Continue not, neither abide nor wallow
+too long in your sins, like as swine lieth in the mire. Make no delay to
+repent of your sin, and to amend your life, for you are not so sure to
+have repentance in the end. It is a common saying, “Late repentance is
+seldom sincere.” Therefore consider this thing with yourself betimes, and
+study to amend your life: for what avails it to have all the pleasures of
+the world for a while, and after that to have everlasting pain and
+infelicity?
+
+Therefore let every one examine his own conscience when he finds himself
+unready. For all such as through the goodness of God have received faith,
+and then wrestling with sin, consent not unto it, but are sorry for it
+when they fall, and do not abide nor dwell in the same, but rise up again
+forthwith, and call for forgiveness thereof, through the merits of our
+Saviour Jesus Christ—all such are called just: that is to say, all that
+die with a repentant heart, and are sorry that they have sinned, and are
+minded if God give them longer time to live, to amend all faults, and lead
+a new life; then are they just; but not through their own merits or good
+works. For if God should enter into judgment with us, none are able to
+stand before his face; neither may any of his saints be found just;
+neither St. John Baptist, St. Peter, nor St. Paul; no nor is the mother of
+our Saviour Christ herself just, if she should be judged after the rigour
+of the law. For all are and must be justified by the justification of our
+Saviour Christ, and so we must be justified, and not by our own
+well-doing, but our justice standeth in this, that our righteousness is
+forgiven us through the righteousness of Christ, for if we believe in him,
+then are we made righteous. For he fulfilled the law, and afterwards
+granted the same to be ours, if we believe that his fulfilling is our
+fulfilling; for the apostle Saint Paul saith, “He hath not spared his own
+Son, but hath given him up for us; and how then may it be, but that we
+should have all things with him?”
+
+Therefore it must needs follow, that when he gave us his only Son, he gave
+us also his righteousness, and his fulfilling of the law. So that we are
+justified by God’s free gift, and not of ourselves, nor by our merits: but
+the righteousness of Christ is accounted to be our righteousness, and
+through the same we obtain everlasting life, and not through our own
+doings; for, as I said before, if God should enter into judgment with us,
+we should be damned.
+
+Therefore take heed and be not proud, and be humble and low, and trust not
+too much in yourselves; but put your only trust in Christ our Saviour. And
+yet you may not utterly set aside the doing of good works; but especially
+look that you have always oil in readiness for your lamps, or else you may
+not come to the wedding, but shall be shut out, and thrust into
+everlasting darkness. This oil is faith in Christ, which if you lack, then
+all things are unsavory before the face of God: but a great many people
+are much deceived, for they think themselves to have faith when indeed
+they have it not. Some peradventure will say, How shall I know whether I
+have faith or not? Truly you shall find this in you, if you have no mind
+to leave sin; then sin grieves you not, but you are content to go forward
+in the same, and you delight in it, and hate it not, neither do you feel
+what sin is: when you are in such a case, then you have no faith, and
+therefore are like to perish everlastingly. For that man who is sore sick,
+and yet feels not his sickness, he is in great danger, for he has lost all
+his senses; so that man who has gone so far in sin, that he feels his sin
+no more, is like to be damned, for he is without faith.
+
+Again, that man is in good case, who can be content to fight and strive
+with sin, and to withstand the devil, and his temptations, and calls for
+the help of God, and believes that God will help him, and make him strong
+to fight. That man shall not be overcome by the devil. And whosoever feels
+this in his heart, and so wrestles with sin, may be sure that he has
+faith, and is in the favour of God.
+
+But if you will have a trial of your faith, then do this—Examine yourself
+concerning your enemy; he does you harm, he slanders you, or takes away
+your living from you. How shall you conduct yourself towards such a man?
+If you can find in your heart to pray for him, to love him with all your
+heart, and forgive him with a good-will all that he has sinned against
+you—if you can find this readiness in your heart, then you are one of
+those who have faith, if you would have him to be saved as well as
+yourself. And if you can do this you may argue that your sin is forgiven,
+and that you are none of those that shall be cast out, but shall be
+received and placed among the number of the godly, and shall enjoy with
+them everlasting life. For St. Paul saith, “Those that are just,” that is,
+those that are justified by faith, and exercise faith in their living and
+conversation, “they shall shine like unto the sun in the kingdom of God;”
+that is to say, they shall be in exceeding great honour and glory. For
+like as the sun exceeds in brightness all other works of God, and is
+beautiful in the eyes of every man; so shall all the faithful be beautiful
+and endued with honour and glory: although in this world they are but
+outcasts, and accounted as “The dross and filth of the world;” but in the
+other world, when the angels shall gather together the wicked, and cast
+them into the fire, then shall the elect shine as the sun in the kingdom
+of God. For no man can express the honour and glory that they shall have,
+who will be content to suffer all things for God’s sake, and reform
+themselves after his will; or are content to be told of their faults, and
+glad to amend the same, and humble themselves under the mighty hand of
+God.
+
+Also the householder said unto his servants, “Let them alone until
+harvest.” Here you may learn that the preachers and ministers of the word
+of God, have not authority to compel the people with violence to goodness,
+although they are wicked. But they should admonish them only with the word
+of God, not pull the wicked out by the throat; for that is not their duty.
+All things must be done according as God has appointed. God has appointed
+the magistrates to punish the wicked; for so he saith, “Thou shalt take
+away the evil from amongst the people, thou shalt have no pity of him.” If
+he be a thief, an adulterer, or a whore-monger, away with him. But when
+our Saviour saith, “Let them grow;” he speaks not of the civil
+magistrates, for it is their duty to pull them out; but he signifies that
+there will be such wickedness in spite of the magistrates, and teaches
+that the ecclesiastical power is ordained, not to pull out the wicked with
+the sword, but only to admonish them with the word of God, which is called
+“The sword of the Spirit.” So did John Baptist, saying, “Who hath taught
+you to flee from the wrath of God that is at hand?”
+
+So did Peter in the Acts of the Apostles; “Whom you have crucified,” he
+said unto the Jews. What follows? “They were pricked in their hearts;”
+contrition and repentance followed as soon as the word was preached unto
+them. Therefore they said, “Brethren, what shall we do? How shall we be
+made clean from our sins, that we may be saved?” Then he sends them to
+Christ. So that it appears in this gospel, and by these examples, that the
+preacher has no other sword, but the sword of the word of God: with that
+sword he may strike them. He may rebuke their wicked living, and further
+he ought not to go. But kings and magistrates have power to punish with
+the sword the obstinate and vicious livers, and to put them to due
+punishment.
+
+Now to make an end, with this one lesson, which is, If you dwell in a town
+where are some wicked men that will not be reformed, nor in anywise amend
+their lives, as there are commonly some in every town; run not therefore
+out of the town, but tarry there still, and exercise patience amongst
+them, exhort them, whensoever occasion serves, to amendment. And do not as
+the fondness of the monkery first did, for they at the first made so great
+account of the holiness of their good life, that they could not be content
+to live and abide in cities and towns where sinners and wicked doers were,
+but thought to amend the matter; and therefore ran out into the
+wilderness, where they fell into great inconveniences. For some despised
+the communion of the body and blood of our Saviour Christ, and so fell
+into other errors, so God punished them for their foolishness and
+uncharitableness. We are born into this world, not for our own sakes only,
+but for every Christian’s sake. They forgetting this commandment of love
+and charity, ran away from their neighbours, like beasts and wild horses,
+that cannot abide the company of men. So there have been some in our time
+who follow their example, separating themselves from the company of other
+men, and therefore God gave them a perverted judgment. Therefore when you
+dwell in any evil town or parish, follow not these examples; but remember
+that Lot, dwelling in the midst of Sodom, was nevertheless preserved from
+the wrath of God, and such will be preserved in the midst of the wicked.
+But for all that, you must not flatter them in their evil doings and
+naughty livings, but rebuke their sins and wickedness, and in nowise
+consent unto them. Then it will be well with you here in this world, and
+in the world to come you shall have life everlasting: which grant both to
+you and me, God the Father, the Son, and the Holy Ghost.—Amen.
+
+
+
+
+
+A SERMON ON ISAIAH XXVI.
+BY JOHN KNOX.
+
+
+[In the Prospectus of our Publication it was stated, that one discourse,
+at least, would be given in each number. A strict adherence to this
+arrangement, however, it is found, would exclude from our pages some of
+the most talented discourses of our early Divines; and it is therefore
+deemed expedient to depart from it as occasion may require. The following
+Sermon will occupy two numbers, and we hope, that from its intrinsic
+value, its historical interest, and the illustrious name of its author, it
+will prove generally acceptable to our readers. For the information of
+those who may not be acquainted with the circumstances attending its
+delivery, we subjoin the following extract from a late edition of the
+select works of Knox:—
+
+“Henry Darnley (king of Scotland by his marriage with queen Mary,) went
+sometimes to mass with the queen, and sometimes attended the protestant
+sermons. To silence the rumours then circulated of his having forsaken the
+reformed religion, he, on the 19th of August, 1565, attended service at
+St. Giles’s church, sitting on a throne which had been prepared for him.
+Knox preached that day on Isaiah xxvi. 13, 14, and happened to prolong the
+service beyond the usual time. In one part of the sermon, he quoted these
+words of scripture, ‘I will give children to be their princes, and babes
+shall rule over them: children are their oppressors, and women rule over
+them.’ In another part he referred to God’s displeasure against Ahab,
+because he did not correct his idolatrous wife Jezebel. No particular
+application of these passages was made by Knox, but the king considered
+them as reflecting upon the queen and himself, and returned to the palace
+in great wrath. He refused to dine, and went out to hawking.
+
+That same afternoon Knox was summoned from his bed to appear before the
+council. He went accompanied by several respectable inhabitants of the
+city. The secretary informed him of the king’s displeasure at his sermon,
+and desired that he would abstain from preaching for fifteen or twenty
+days. Knox answered, that he had spoken nothing but according to his text,
+and if the church would command him either to preach or abstain, he would
+obey so far as the word of God would permit him. The king and queen left
+Edinburgh during the week following, and it does not appear that Knox was
+actually suspended from preaching.”
+
+The following are Knox’s reasons for the publication of this Sermon,
+extracted from his preface to the first edition.
+
+“If any will ask, To what purpose this sermon is set forth? I answer, To
+let such as satan has not altogether blinded, see upon how small occasions
+great offence is now conceived. This sermon is it, for which, from my bed,
+I was called before the council; and after long reasoning, I was by some
+forbidden to preach in Edinburgh, so long as the king and queen were in
+town. This sermon is it, that so offends such as would please the court,
+and will not appear to be enemies to the truth; yet they dare affirm, that
+I exceeded the bounds of God’s messenger. I have therefore faithfully
+committed unto writing whatsoever I could remember might have been
+offensive in that sermon; to the end, that the enemies of God’s truth, as
+well as the professors of the same, may either note unto me wherein I have
+offended, or at the least cease to condemn me before they have convinced
+me by God’s manifest word.”]
+
+A SERMON ON ISAIAH XXVI.
+
+
+    ISAIAH XXXVI. 13, 14, 15, 16, &c.—_O Lord our God, other lords
+    besides thee have had dominion over us; but by thee only will we
+    make mention of thy name._
+
+    _They are dead, they shall not live; they are deceased, they shall
+    not rise; therefore hast thou visited and destroyed them, and made
+    all their memory to perish._
+
+    _Thou hast increased the nation, O Lord, thou hast increased the
+    nation, thou art glorified; thou hast removed it far unto the ends
+    of the earth._
+
+    _Lord, in trouble have they visited thee, they poured out a prayer
+    when thy chastening was upon them, &c._
+
+
+As the skilful mariner (being master,) having his ship tossed with a
+vehement tempest, and contrary winds, is compelled oft to traverse, lest
+that, either by too much resisting to the violence of the waves, his
+vessel might be overwhelmed; or by too much liberty granted, might be
+carried whither the fury of the tempest would, so that his ship should be
+driven upon the shore, and make shipwreck; even so doth our prophet Isaiah
+in this text, which now you have heard read. For he, foreseeing the great
+desolation that was decreed in the council of the Eternal, against
+Jerusalem and Judah, namely, that the whole people, that bare the name of
+God, should be dispersed; that the holy city should be destroyed; the
+temple wherein was the ark of the covenant, and where God had promised to
+give his own presence, should be burnt with fire; and the king taken, his
+sons in his own presence murdered, his own eyes immediately after be put
+out; the nobility, some cruelly murdered, some shamefully led away
+captives; and finally, the whole seed of Abraham rased, as it were, from
+the fate of the earth. The prophet, I say, fearing these horrible
+calamities, doth, as it were, sometimes suffer himself, and the people
+committed to his charge, to be carried away with the violence of the
+tempest, without further resistance than by pouring forth his and their
+dolorous complaints before the majesty of God, as in the 13th, 17th, and
+18th verses of this present text we may read. At other times he valiantly
+resists the desperate tempest, and pronounces the fearful destruction of
+all such as trouble the church of God; which he pronounces that God will
+multiply, even when it appears utterly to be exterminated. But because
+there is no final rest to the whole body till the Head return to judgment,
+he exhorts the afflicted to patience, and promises a visitation whereby
+the wickedness of the wicked shall be disclosed, and finally recompensed
+in their own bosoms.
+
+These are the chief points of which, by the grace of God, we intend more
+largely at this present to speak;
+
+_First_, The prophet saith, “O Lord our God, other lords besides thee have
+ruled us.”
+
+This, no doubt, is the beginning of the dolorous complaint, in which he
+complains of the unjust tyranny that the poor afflicted Israelites
+sustained during the time of their captivity. True it is, that the prophet
+was gathered to his fathers in peace, before this came upon the people:
+for a hundred years after his decease the people were not led away
+captive; yet he, foreseeing the assurance of the calamity, did before-hand
+indite and dictate unto them the complaint, which afterward they should
+make. But at the first sight it appears, that the complaint has but small
+weight; for what new thing was it, that other lords than God in his own
+person ruled them, seeing that such had been their government from the
+beginning? For who knows not, that Moses, Aaron, and Joshua, the judges,
+Samuel, David, and other godly rulers, were men, and not God; and so other
+lords than God ruled them in their greatest prosperity.
+
+For the better understanding of this complaint, and of the mind of the
+prophet, we must, _first_, observe from whence all authority flows; and,
+_secondly_, to what end powers are appointed by God: which two points
+being discussed, we shall better understand, what lords and what authority
+rule beside God, and who they are in whom God and his merciful presence
+rules.
+
+The _first_ is resolved to us by the words of the apostle, saying, “There
+is no power but of God.” David brings in the eternal God speaking to
+judges and rulers, saying, “I have said, ye are gods, and sons of the Most
+High.” (Psal. lxxxii.) And Solomon, in the person of God, affirmeth the
+same, saying, “By me kings reign, and princes discern the things that are
+just.” From which place it is evident, that it is neither birth, influence
+of stars, election of people, force of arms, nor finally, whatsoever can
+be comprehended under the power of nature, that makes the distinction
+betwixt the superior power and the inferior, or that establishes the royal
+throne of kings; but it is the only and perfect ordinance of God, who
+willeth his terror, power, and majesty, partly to shine in the thrones of
+kings, and in the faces of judges, and that for the profit and comfort of
+man. So that whosoever would study to deface the order of government that
+God has established, and allowed by his holy word, and bring in such a
+confusion, that no difference should be betwixt the upper powers and the
+subjects, does nothing but avert and turn upside down the very throne of
+God, which he wills to be fixed here upon earth; as in the end and cause
+of this ordinance more plainly shall appear: which is the _second_ point
+we have to observe, for the better understanding of the prophet’s words
+and mind.
+
+The end and cause then, why God imprints in the weak and feeble flesh of
+man this image of his own power and majesty, is not to puff up flesh in
+opinion of itself; neither yet that the heart of him, that is exalted
+above others, should be lifted up by presumption and pride, and so despise
+others; but that he should consider he is appointed lieutenant to One,
+whose eyes continually watch upon him, to see and examine how he behaves
+himself in his office. St. Paul, in few words, declares the end wherefore
+the sword is committed to the powers, saying, “It is to the punishment of
+the wicked doers, and unto the praise of such as do well.” Rom. xiii.
+
+Of which words it is evident, that the sword of God is not committed to
+the hand of man, to use as it pleases him, but only to punish vice and
+maintain virtue, that men may live in such society as is acceptable before
+God. And this is the true and only cause why God has appointed powers in
+this earth.
+
+For such is the furious rage of man’s corrupt nature, that, unless severe
+punishment were appointed and put in execution upon malefactors, better it
+were that man should live among brutes and wild beasts than among men. But
+at this present I dare not enter into the description of this
+common-place; for so should I not satisfy the text, which by God’s grace I
+purpose to explain. This only by the way—I would that such as are placed
+in authority should consider, whether they reign and rule by God, so that
+God rules them; or if they rule without, besides, and against God, of whom
+our prophet hero complains.
+
+If any desire to take trial of this point, it is not hard; for Moses, in
+the election of judges, and of a king, describes not only what persons
+shall be chosen to that honour, but also gives to him that is elected and
+chosen, the rule by which he shall try himself, whether God reign in him
+or not, saying, “When he shall sit upon the throne of his kingdom, he
+shall write to himself an exemplar of this law, in a book by the priests
+and Levites; it shall be with him, and he shall lead therein, all the days
+of his life: that he may learn to fear the Lord his God, and to keep all
+the words of his law, and these statutes, that he may do them; that his
+heart be not lifted up above his brethren, and that he turn not from the
+commandment, to the right hand, or to the left.” Deut. xvii.
+
+The same is repeated to Joshua, in his inauguration to the government of
+the people, by God himself, saying, “Let not the book of this law depart
+from thy mouth, but meditate in it day and night, that thou mayest keep
+it, and do according to all that which is written in it. For then shall
+thy way be prosperous, and thou shall do prudently.” Josh. i.
+
+The _first_ thing then that God requires of him, who is called to the
+honour of a king, is, The knowledge of his will revealed in his word.
+
+The _second_ is, An upright and willing mind, to put in execution such
+things as God commands in his law, without declining to the right, or to
+the left hand.
+
+Kings then have not an absolute power, to do in their government what
+pleases them, but their power is limited by God’s word; so that if they
+strike where God has not commanded, they are but murderers; and if they
+spare where God has commanded to strike, they and their throne are
+criminal and guilty of the wickedness which abounds upon the face of the
+earth, for lack of punishment.
+
+O that kings and princes would consider what account shall be craved of
+them, as well of their ignorance and misknowledge of God’s will, as for
+the neglecting of their office! But now, to return to the words of the
+prophet. In the person of the whole people he complains unto God, that the
+Babylonians (whom he calls, “other lords besides God,” both because of
+their ignorance of God, and by reason of their cruelty and inhumanity,)
+had long ruled over them in great rigour, without pity or compassion upon
+the ancient men, and famous matrons: for they, being mortal enemies to the
+people of God, sought by all means to aggravate their yoke, yea, utterly
+to exterminate the memory of them, and of their religion, from the face of
+the earth.
+
+After the first part of this dolorous complaint, the prophet declares the
+protestation of the people, saying, “Nevertheless in thee shall we
+remember thy name,” (others read it, But we will remember thee only, and
+thy name;) but in the Hebrew there is no conjunction copulative in that
+sentence. The mind of the prophet is plain, namely, that notwithstanding
+the long sustained affliction, the people of God declined not to a false
+and vain religion, but remembered God, who sometime appeared to them in
+his merciful presence; which although they saw not then, yet they would
+still remember his name—that is, they would call to mind the doctrine and
+promise, which formerly they heard, although in their prosperity they did
+not sufficiently glorify God, who so mercifully ruled in the midst of
+them. The temptation, no doubt, of the Israelites was great in those days;
+they were carried captives from the land of Canaan, which was to them the
+gage and pledge of God’s favour towards them: for it was the inheritance
+that God promised to Abraham, and to his seed for ever. The league and
+covenant of God’s protection appeared to have been broken—they lamentably
+complain that they saw not their accustomed signs of God’s merciful
+presence. The true prophets were few, and the abominations used in Babylon
+were exceedingly many: and so it might have appeared to them, that in vain
+it was that they were called the posterity of Abraham, or that ever they
+had received the law, or form of right religion from God. That we may the
+better feel it in ourselves, the temptation, I say, was even such, as if
+God should utterly destroy all order and policy that this day is within
+his church—that the true preaching of the word should be suppressed—the
+right use of sacraments abolished—idolatry and papistical abomination
+erected up again; and therewith, that our bodies should be taken prisoners
+by Turks, or other manifest enemies of God, and of all godliness. Such, I
+say, was their temptation; how notable then is this their confession that
+in bondage they make, namely, That they will remember God only; although
+he has appeared to turn his face from them, they will remember his name,
+and will call to mind the deliverance promised!
+
+Hereof have we to consider, what is our duty, if God bring us to the like
+extremity, as for our offences and unthankfulness justly he may. This
+confession is not the fair flattering words of hypocrites, lying and
+bathing in their pleasures; but it is the mighty operation of the Spirit
+of God, who leaves not his own destitute of some comfort, in their most
+desperate calamities. This then is our duty, not only to confess our God
+in time of peace and quietness, but he chiefly craves, that we avow him in
+the midst of his and our enemies; and this is not in us to do, but it
+behoves that the Spirit of God work in us, above all power of nature; and
+thus we ought earnestly to meditate before the battle rise more vehement,
+which appears not to be far off. But now must we somewhat more deeply
+consider these judgments of God.
+
+This people dealt with thus, as we have heard, were the only people upon
+the face of the earth to whom God was rightly known; among them only were
+his laws, statutes, ordinances, and sacrifices, used and put in practice;
+they only invocated his name; and to them alone had he promised his
+protection and assistance. What then should be the cause, that he should
+give them over unto this great reproach; and bring them into such
+extremity that his own name, in them, should be blasphemed? The prophet
+Ezekiel, who saw this horrible destruction, forespoken by Isaiah, put into
+just execution, gives an answer in these words, “I gave unto them laws
+that were good, in the which whosoever should walk, should live in them;
+but they would not walk in my ways, but rebelled against me; and
+therefore, I have given unto them laws that are not good, and judgments,
+in the which they shall not live.” (Ezek. xx.) The writers of the books of
+Kings and Chronicles declare this in more plain words, saying, “The Lord
+sent unto them his prophets, rising early, desiring of them to return unto
+the Lord, and to amend their wicked ways, for he would have spared his
+people, and his tabernacle; but they mocked his servants, and would not
+return unto the Lord their God to walk in his ways.” (2 Kings xvii.) Yea,
+Judah itself kept not the precepts of the Lord God, but walked in the
+manners and ordinances of Israel; that is, of such as then had declined to
+idolatry from the days of Jeroboam; and therefore, the Lord God abhorred
+the whole seed of Israel, that is, the whole body of the people; he
+punished them, and gave them into the hands of those that spoiled them,
+and so he cast them out from his presence.
+
+Hereof it is evident, that their disobedience unto God, and unto the
+voices of his prophets, was the cause of their destruction. Now have we to
+take heed how we should use the good laws of God; that is, his will
+revealed unto us in his word; and that order of justice, which by him, for
+the comfort of man, is established amongst men. There is no doubt but that
+obedience is the most acceptable sacrifice unto God, and that which above
+all things he requires; so that when he manifests himself by his word, men
+should follow according to their vocation and commandment. Now so it is,
+that God, by that great Pastor our Lord Jesus, now manifestly in his word
+calls us from all impiety, as well of body as of mind, to holiness of
+life, and to his spiritual service; and for this purpose he has erected
+the throne of his mercy among us, the true preaching of his word, together
+with the right administration of his sacraments: but what our obedience
+is, let every man examine his own conscience, and consider what statutes
+and laws we would have to be given unto us.
+
+Wouldst thou, O Scotland! have a king to reign over thee in justice,
+equity, and mercy? Subject thou thyself to the Lord thy God, obey his
+commandments, and magnify thou the word that calleth unto thee, “This is
+the way, walk in it;” (Isa. xxx.) and if thou wilt not, flatter not
+thyself; the same justice remains this day in God to punish thee,
+Scotland, and thee Edinburgh especially, which before punished the land of
+Judah, and the city of Jerusalem. Every realm or nation, saith the prophet
+Jeremiah, that likewise offendeth, shall be likewise punished. (Jer. ix.)
+But if thou shalt see impiety placed in the seat of justice above thee, so
+that in the throne of God (as Solomon complains, Eccles. iii.) reigns
+nothing but fraud and violence, accuse thine own ingratitude and rebellion
+against God; for that is the only cause why God takes away “the strong man
+and the man of war, the judge and the prophet, the prudent and the aged,
+the captain and the honourable, the counsellor and the cunning artificer;
+and I will appoint, saith the Lord, children to be their princes, and
+babes shall rule over them. Children are extortioners of my people, and
+women have rule over them.” Isa. iii.
+
+If these calamities, I say, apprehend us, so that we see nothing but the
+oppression of good men, and of all godliness, and that wicked men without
+God reign above us; let us accuse and condemn ourselves, as the only cause
+of our own miseries. For if we had heard the voice of the Lord our God,
+and given upright obedience unto the same, God would have multiplied our
+peace, and would have rewarded our obedience before the eyes of the world.
+But now let us hear what the prophet saith further: “The dead shall not
+live,” saith he, “neither shall the tyrants, nor the dead arise, because
+thou hast visited and scattered them, and destroyed all their memory,”
+verse 14.
+
+From this 14th verse, unto the end of the 19th, it appears, that the
+prophet observes no order; yea, that he speaks things directly
+repugning(6) one to another; for, _first_, he saith, “The dead shall not
+live:” afterwards, he affirms, “Thy dead men shall live.” _Secondly_, he
+saith, “Thou hast visited and scattered them, and destroyed all their
+memory.” Immediately after, he saith, “Thou hast increased thy nation, O
+Lord, thou hast increased thy nation. They have visited thee, and have
+poured forth a prayer before thee.”
+
+Who, I say, would not think, that these are things not only spoken without
+good order and purpose, but also manifestly repugning one to another? For
+to live, and not to live, to be so destroyed that no memorial remains, and
+to be so increased that the coasts of the earth shall be replenished,
+seems to import plain contradiction. For removing of this doubt, and for
+better understanding the prophet’s mind, we must observe, that the prophet
+had to do with divers sorts of men; he had to do with the conjured(7) and
+manifest enemies of God’s people, the Chaldeans or Babylonians; even so,
+such as profess Christ Jesus have to do with the Turks and Saracens. He
+had to do with the seed of Abraham, whereof there were three sorts. The
+ten tribes were all degenerated from the true worshipping of God, and
+corrupted with idolatry, as this day are our pestilent papists in all
+realms and nations; there rested only the tribe of Judah at Jerusalem,
+where the form of true religion was observed, the law taught, and the
+ordinances of God outwardly kept. But yet there were in that body, I mean,
+in the body of the visible church, a great number that were hypocrites, as
+this day yet are among us that profess the Lord Jesus, and have refused
+papistry; also not a few that were licentious livers; some that turned
+their back to God, that is, had forsaken all true religion; and some that
+lived a most abominable life, as Ezekiel saith in his vision; and yet
+there were some godly, as a few wheat-corns, oppressed(8) and hid among
+the multitude of chaff: now, according to this diversity, the prophet
+keeps divers purposes, and yet in most perfect order.
+
+And first, after the first part of the complaint of the afflicted as we
+have heard, in vehemency of spirit he bursts forth against all the proud
+enemies of God’s people, against all such as trouble them, and against all
+such as mock and forsake God, and saith, “The dead shall not live, the
+proud giants shall not rise; thou hast scattered them, and destroyed their
+memorial.” In which words he contends against the present temptation and
+dolorous state of God’s people, and against the insolent pride of such as
+oppressed them; as if the prophet should say, O ye troublers of God’s
+people! howsoever it appears to you in this your bloody rage, that God
+regards not your cruelty, nor considers what violence you do to his poor
+afflicted, yet shall you he visited, yea, your carcases shall fall and lie
+as stinking carrion upon the face of the earth, you shall fall without
+hope of life, or of a blessed resurrection; yea, howsoever you gather your
+substance, and augment your families, you shall be so scattered, that you
+shall leave no memorial of you to the posterities to come, but that which
+shall be execrable and odious.
+
+Hereof the tyrants have their admonition, and the afflicted church
+inestimable comfort: the tyrants that oppress, shall receive the same end
+which they did who have passed before; that is, they shall die and fall
+with shame, without hope of resurrection, as is aforesaid. Not that they
+shall not arise to their own confusion and just condemnation; but that
+they shall not recover power, to trouble the servants of God; neither yet
+shall the wicked arise, as David saith, in the counsel of the just. Now
+the wicked have their councils, their thrones, and finally handle(9) (for
+the most part) all things that are upon the face of the earth; but the
+poor servants of God are reputed unworthy of men’s presence, envied and
+mocked; yea, they are more vile before these proud tyrants, than is the
+very dirt and mire which is trodden under foot. But in that glorious
+resurrection, this state shall be changed; for then shall such as now, by
+their abominable living and cruelty, destroy the earth, and molest God’s
+children, see Him whom they have pierced; they shall see the glory of such
+as now they persecute, to their terror and everlasting confusion. The
+remembrance hereof ought to make us patient in the days of affliction, and
+so to comfort us, that when we see tyrants in their blind rage tread under
+foot the saints of God, we despair not utterly, as if there were neither
+wisdom, justice, nor power above in the heavens, to repress such tyrants,
+and to redress the dolours of the unjustly afflicted. No, brethren, let us
+be assured, that the right hand of the Lord will change the state of
+things that are most desperate. In our God there is wisdom and power, in a
+moment to change the joy and mirth of our enemies into everlasting
+mourning, and our sorrows into joy and gladness that shall have no end.
+
+Therefore, in these apparent calamities, (and marvel not that I say
+_apparent_ calamities, for he that sees not a fire is begun, that shall
+burn more than we look for, unless God of his mercy quench it,(10) is more
+than blind,) let us not be discouraged, but with unfeigned repentance let
+us return to the Lord our God; let us accuse and condemn our former
+negligence, and steadfastly depend upon his promised deliverance; so shall
+our temporal sorrows be converted into everlasting joy. The doubt that
+might be moved concerning the destruction of those whom God exalteth,
+shall be discussed, if time will suffer, after we have passed throughout
+the text. The prophet, now proceeds, and saith, “Thou hast increased the
+nations, O Lord, thou hast increased the nations; thou art made glorious,
+thou hast enlarged all the coasts of the earth. Lord, in trouble,” &c.
+verses 15, 16.
+
+In these words the prophet gives consolation to the afflicted, assuring
+them, that how horrible soever the desolation should be, yet should the
+seed of Abraham be so multiplied, that it should replenish the coasts of
+the earth; yea, that God should be more glorified in their affliction,
+than he was during the time of their prosperity. This promise, no doubt,
+was incredible when it was made; for who could have been persuaded, that
+the destruction of Jerusalem should have been the means whereby the nation
+of the Jews should have been increased? seeing that much rather it
+appeared, that the overthrow of Jerusalem should have been the very
+abolishing of the seed of Abraham: but we must consider, to what end it
+was that God revealed himself to Abraham, and what is contained in the
+promise of the multiplication of his seed, and the benediction promised
+thereto.
+
+First, God revealed himself to Abraham, to let all flesh understand, by
+the means of his word, that God first called man, and revealed himself
+unto him; that flesh can do nothing but rebel against God; for Abraham, no
+doubt, was an idolater, before God called him from Ur of the Chaldees. The
+promise was made, that the seed of Abraham should be multiplied as the
+stars of heaven, and as the sand of the sea; which is not simply to be
+understood of his natural seed, although it was sometimes greatly
+increased; but rather of such as should become the spiritual seed of
+Abraham, as the apostle speaks. Now, if we be able to prove, that the
+right knowledge of God, his wisdom, justice, mercy, and power, were more
+amply declared in their captivity, than at any time before, then we cannot
+deny, but that God, even when to man’s judgment he had utterly rased them
+from the face of the earth, did increase the nation of the Jews, so that
+he was glorified in them, and extended the coasts of the earth for their
+habitation. And, for the better understanding hereof, let us shortly try
+the histories from their captivity to their deliverance; and after the
+same, to the coming of the Messiah.
+
+No doubt satan intended, by the dispersion of the Jews, so to have
+profaned the whole seed of Abraham, that among them neither should have
+remained the true knowledge of God, nor yet the spirit of sanctification,
+but that all should have come to a like contempt of God. For, I pray you,
+for what purpose was it, that Daniel and his fellows were taken into the
+king’s court, were commanded to be fed at the king’s table, and were put
+to the schools of their diviners, soothsayers, and astrologers? It may be
+thought that it proceeded of the king’s humanity, and of a zeal which he
+had, that they should be brought up in virtue and good learning; and I
+doubt not but it was so understood by a great number of the Jews. But the
+secret practice of the devil was understood by Daniel, when he refused to
+defile himself with the king’s meat, which was forbidden to the seed of
+Abraham in the law of their God. Well, God began shortly after to show
+himself mindful of his promise made by his prophet, and to trouble
+Nebuchadnezzar himself, by showing to him a vision in his dream; which the
+more troubled him, because he could not forget the terror of it, neither
+yet could he remember what the vision and the parts thereof were.
+Whereupon were called all the diviners, interpreters of dreams, and
+soothsayers, of whom the king demanded, if they could let him understand
+what he had dreamed: but while they answered, that such a question used
+not to be demanded of any soothsayer or magician, for the resolution
+thereof only appertained to the gods, whose habitation was not with men,
+the charge was given, that they all should be slain: and amongst the rest,
+Daniel, whose innocence the devil envied, was sought to have suffered the
+same judgment. He claimed, and asked time to disclose that secret; (I only
+touch the history, to let you see by what means God increased his
+knowledge) which being granted, the vision was revealed unto him; he
+shewed the same unto the king, with the true interpretation of it; adding,
+that the knowledge thereof came not from the stars, but only from the God
+of Abraham, who alone was and is the true God. Which being understood, the
+king burst forth in his confession, saying, “Of a truth your God is the
+most excellent of all gods, and he is Lord of kings, and only he that
+revealeth secrets, seeing that thou couldst open this secret.” And when
+Nebuchadnezzar after that, being puffed up with pride by the counsel of
+his wicked nobility, would make an image, before which he would that all
+tongues and nations subject to him should make adoration; and when
+Shadrach, Meshach, and Abed-nego, would not obey his unjust commandment,
+and so were cast into the flaming furnace of fire; and yet by God’s angels
+were so preserved, that no smell of fire remained on their persons or
+garments; this same king gave a more notable confession, saying, “The Lord
+God of Shadrach, Meshach, and Abed-nego, is to be praised, who hath sent
+his angels, and delivered his worshippers that put trust in him, who have
+done against the king’s commandment; who have rather given their own
+bodies to torment, than that they would worship another god, except their
+own God. By me therefore is there made a decree, that whosoever shall
+blaspheme the God of Shadrach, Meshach, and Abed-nego, he shall be cut in
+pieces, and his house shall be made detestable.” Dan. iii.
+
+Thus we see how God began, even almost in the beginning of their
+captivity, to notify his name, to multiply his knowledge, and set forth as
+well his power as his wisdom, and true worshipping, by those that were
+taken prisoners, yea, that were despised, and of all men contemned; so
+that the name and fear of the God of Abraham was never before notified to
+so many realms and nations. This wondrous work of God proceeded from one
+empire to another; for Daniel being promoted to great honour by Darius
+king of the Persians and Medes, fell into a desperate danger; for he was
+committed to prison among lions, because he was found breaking the king’s
+injunction; not that the king desired the destruction of God’s servants,
+but because the corrupt idolaters, who in hatred of Daniel had procured
+that law to be made, urged the king against his nature; but God, by his
+angel, stopped the lions’ mouths, and so preserved his servant; which
+being considered, with the sudden destruction of Daniel’s enemies by the
+same lions, king Darius, besides his own confession, wrote to all people,
+tongues, and nations, after this form; “It is decreed by me, That in all
+the dominions of my kingdom, men shall fear and reverence the God of
+Daniel, because he is the Living God, abiding for ever, whose kingdom
+shall not be destroyed, and his dominion remaineth; who saveth and
+delivereth, and sheweth signs and wonders in heaven and in earth, who hath
+delivered Daniel from the lions.”
+
+This knowledge was yet further increased in the days of Cyrus, who giving
+freedom to the captives to return to their own native country, gave this
+confession; “Thus saith Cyrus the king of Persia, All the kingdoms of the
+earth hath the Lord God of heaven given unto me, and hath commanded me,
+that a house be built to him in Jerusalem, which is in Judah. Whosoever
+therefore of you, that are of his people, let the Lord his God be with
+him, and let him pass up to Jerusalem, and let him build the house of the
+Lord God of Israel; for he only is God that is in Jerusalem.” (Ezra i.)
+Time will not suffer me to treat the points of this confession, neither
+yet did I for that purpose adduce the history; but only to let us see, how
+constantly God kept his promise in increasing his people, and in
+augmenting his true knowledge beyond men’s expectation, when both they
+that were the seed of Abraham, and the religion which they professed,
+appeared utterly to have been extinguished. I say, he brought freedom out
+of bondage, light out of darkness, and life out of death. I am not
+ignorant, that the building of the temple, and the reparation of the walls
+of Jerusalem, were long stayed, so that the work had many enemies; but the
+hand of God so prevailed in the end, that a decree was made by Darius, (by
+him I suppose that succeeded to Cambyses,) not only that all things
+necessary for the building of the temple, and for the sacrifices that were
+to be burnt there, should be ministered upon the king’s charges; but also,
+that “whosoever should hinder that work, or change that decree, that a
+tree should be taken out of his house, and that he should be hanged
+thereupon; yea, that his house should be made a dunghill,” (Ezra vi.); and
+thereto he added a prayer, saying, “The God of heaven, who hath placed his
+name there, root out every king and people, (O that kings and nations
+would understand!) that shall put his hand, either to change or to hurt
+this house of God that is in Jerusalem.” And so, in despite of satan, was
+the temple built, the walls repaired, and the city inhabited; and in the
+most desperate dangers it was preserved, until the promised Messiah, the
+glory of the second temple, came, manifested himself to the world,
+suffered and rose again, according to the scriptures; and so, by sending
+forth his gospel from Jerusalem, replenished the earth with the true
+knowledge of God; and so did God in perfection increase the nation, and
+the spiritual seed of Abraham.
+
+Wherefore, dear brethren, we have no small consolation, if the state of
+all things be this day rightly considered. We see in what fury and rage
+the world, for the most part, is now raised, against the poor church of
+Jesus Christ, unto which he has proclaimed liberty, after the fearful
+bondage of that spiritual Babylon, in which we have been holden captives
+longer space than Israel was prisoner in Babylon itself: for if we shall
+consider, upon the one part, the multitude of those that live wholly
+without Christ; and, upon the other part, the blind rage of the pestilent
+papists; what shall we think of the small number of them that profess
+Christ Jesus, but that they are as a poor sheep, already seized in the
+claws of the lion; yea, that they, and the true religion which they
+profess, shall in a moment be utterly consumed?
+
+But against this fearful temptation, let us be armed with the promise of
+God, namely, that he will be the protector of his church; yea, that he
+will multiply it, even when to man’s judgment it appears utterly to be
+exterminated. This promise has our God performed, in the multiplication of
+Abraham’s seed, in the preservation of it when satan laboured utterly to
+have destroyed it, and in deliverance of the same, as we have heard, from
+Babylon. He hath sent his Son Christ Jesus, clad in our flesh, who hath
+tasted of all our infirmities, (sin excepted,) who hath promised to be
+with us to the end of the world; he hath further kept promise in the
+publication, yea, in the restitution of his glorious gospel. Shall we then
+think that he will leave his church destitute in this most dangerous age?
+Only let us cleave to his truth, and study to conform our lives to the
+same, and he shall multiply his knowledge, and increase his people. But
+now let us hear what the prophet saith more:
+
+“Lord, in trouble have they visited thee, they poured out a prayer when
+thy chastening was upon them,” verse 16.
+
+The prophet means, that such as in the time of quietness did not rightly
+regard God nor his judgments, were compelled, by sharp corrections, to
+seek God; yea, by cries and dolorous complaints to visit him. True it is,
+that such obedience deserves small praise before men; for who can praise,
+or accept that in good part, which comes as it were of mere compulsion?
+And yet it is rare, that any of God’s children do give unfeigned
+obedience, until the hand of God turn them. For if quietness and
+prosperity make them not utterly to forget their duty, both towards God
+and man, as David for a season, yet it makes them careless, insolent, and
+in many things unmindful of those things that God chiefly craves of them;
+which imperfection being espied, and the danger that thereof might ensue,
+our heavenly Father visits the sins of his children, but with the rod of
+his mercy, by which they are moved to return to their God, to accuse their
+former negligence, and to promise better obedience in all times hereafter;
+as David confessed, saying, “Before I fell in affliction I went astray,
+but now will I keep thy statutes.”
+
+But yet, for the better understanding of the prophet’s mind, we may
+consider how God doth visit man, and how man doth visit God; and what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon the chosen.
+
+God sometimes visits the reprobate in his hot displeasure, pouring upon
+them his plagues for their long rebellion; as we have heard before, that
+he visited the proud, and destroyed their memory. At other times God is
+said to visit his people, being in affliction, to whom he sends comfort or
+promise of deliverance, as he visited the seed of Abraham, when oppressed
+in Egypt. And Zacharias said, that God had visited his people, and sent
+unto them hope of deliverance, when John the Baptist was born. But of none
+of these visitations our prophet here speaks, but of that only which we
+have already touched; namely, when God layeth his correction upon his own
+children, to call them from the venomous breasts of this corrupt world,
+that they suck not in over great abundance the poison thereof; and he
+doth, as it were, wean them from their mother’s breasts, that they may
+learn to receive other nourishment. True it is, that this weaning (or
+speaning, as we term it) from worldly pleasure, is a thing strange to the
+flesh. And yet it is a thing so necessary to God’s children, that, unless
+they are weaned from the pleasures of the world, they can never feed upon
+that delectable milk of God’s eternal verity; for the corruption of the
+one either hinders the other from being received, or else so troubles the
+whole powers of man, that the soul can never so digest the truth of God as
+he ought to do.
+
+Although this appears hard, yet it is most evident; for what can we
+receive from the world, but that which is in the world? What that is, the
+apostle John teaches; saying, “Whatsoever is in the world, is either the
+lust of the eyes, the lust of the flesh, or the pride of life.” (1 John
+ii.) Now, seeing that these are not of the Father, but of the world, how
+can it be, that our souls can feed upon chastity, temperance, and
+humility, so long as our stomachs are replenished with the corruption of
+these vices?
+
+Now so it is, that flesh can never willingly refuse these fore-named, but
+rather still delights itself in every one of them; yea, in them all, as
+the examples are but too evident.
+
+It behoves therefore, that God himself shall violently pull his children
+from these venomous breasts, that when they lack the liquor and poison of
+the world, they may visit him, and learn to be nourished of him. Oh if the
+eyes of worldly princes should be opened, that they might see with what
+humour and liquor their souls are fed, while their whole delight consists
+in pride, ambition, and the lusts of the corrupt flesh! We understand then
+how God doth visit men, as well by his severe judgments, as by his
+merciful visitation of deliverance from troubles, or by bringing trouble
+upon his chosen for their humiliation; and now it remains to understand
+how man visits God. Man doth visit God, when he appears in his presence,
+be it for the hearing of his word, or for the participation of his
+sacraments; as the people of Israel, besides the observation of their
+sabbaths and daily oblations, were commanded thrice a-year to present
+themselves before the presence of the tabernacle; and as we do, and us
+often as we present ourselves to the hearing of the word. For there is the
+footstool, yea, there is the face and throne of God himself, wheresoever
+the gospel of Jesus Christ is truly preached, and his sacraments rightly
+ministered.
+
+But men may on this sort visit God hypocritically; for they may come for
+the fashion, they may hear with deaf ears; yea, they may understand, and
+yet never determine with themselves to obey that which God requires: and
+let such men be assured, that He who searches the secrets of hearts will
+be avenged of all such; for nothing can be more odious to God, than to
+mock him in his own presence. Let every man therefore examine himself,
+with what mind, and what purpose, he comes to hear the word of God; yea,
+with what ear he hears it, and what testimony his heart gives unto him,
+when God commands virtue, and forbids impiety.
+
+Repinest thou when God requires obedience? Thou hearest to thine own
+condemnation. Mockest thou at God’s threatenings? Thou shalt feel the
+weight and truth of them, albeit too late, when flesh and blood cannot
+deliver thee from his hand. But the visitation, whereof our prophet
+speaks, is only proper to the sons of God, who, in the time when God takes
+from them the pleasures of the world, or shows his angry countenance unto
+them, have recourse unto him, and, confessing their former negligence,
+with troubled hearts, cry for his mercy. This visitation is not proper to
+all the afflicted, but appertains only to God’s children: for the
+reprobates can never have access to God’s mercy in time of their
+tribulation, and that because they abuse his long patience, as well as the
+manifold benefits they receive from his hands; for as the same prophet
+heretofore saith, “Let the wicked obtain mercy, yet shall he never learn
+wisdom, but in the land of righteousness,” that is, where the true
+knowledge of God abounds, “he will do wickedly.” Which is a crime above
+all others abominable; for to what end is it that God erects his throne
+among us, but that we should fear him? Why does he reveal his holy will
+unto us, but that we should obey it? Why does he deliver us from trouble,
+but that we should be witnesses unto the world, that he is gracious and
+merciful?
+
+Now, when men hearing their duty, and knowing what God requires of them,
+do malapertly fight against all equity and justice, what I pray you, do
+they else, but make manifest war against God? Yea, when they have received
+from God such deliverance, that they cannot deny but that God himself hath
+in his great mercy visited them, and yet they continue wicked as before;
+what deserve they but effectually to be given over unto a reprobate sense,
+that they may headlong run to ruin, both of body and soul? It is almost
+incredible that a man should be so enraged against God, that neither his
+plagues, nor yet his mercy showed, should move him to repentance; but
+because the Scriptures bear witness of the one and the other, let us cease
+to marvel, and let us firmly believe, that such things as have been, are
+even at present before our eyes, albeit many, blinded by affection, cannot
+see them.
+
+Ahab, as it is written in the book of the Kings, received many notable
+benefits of the hand of God, who visited him in divers sorts, sometimes by
+his plagues, sometimes by his word, and sometimes by his merciful
+deliverance. He made him king, and, for the idolatry used by him and his
+wife, he plagued the whole of Israel by famine; he revealed to him his
+will, and true religion, by the prophet Elijah; he gave unto him sundry
+deliverances, but one most special, when proud Benhadad came to besiege
+Samaria, and was not content to receive Ahab’s gold, silver, sons,
+daughters, and wives, but also required, that his servants should have at
+their pleasure whatsoever was delectable in Samaria. True it is, that his
+elders and people willed him not to hear the proud tyrant, but who made
+unto him the promise of deliverance? And who appointed and put his army in
+order? Who assured him of victory? The prophet of God only, who assured
+him, that by the servants of the princes of the provinces, who in number
+were only two hundred thirty-and-two, he should defeat the great army, in
+which there were two-and-thirty kings, with all their forces. And as the
+prophet of God promised, so it came to pass; victory was obtained, not
+once only, but twice, and that by the merciful visitation of the Lord.
+
+But how did Ahab visit God again for his great benefit received? Did he
+remove his idolatry? Did he correct his idolatrous wife Jezebel? No, we
+find no such thing; but the one and the other we find to have continued
+and increased in their former impiety: but what was the end thereof? The
+last visitation of God was, that dogs licked the blood of the one, and did
+eat the flesh of the other. In few words then we understand, what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon his chosen. The reprobate are visited, but never truly
+humbled, nor yet amended; the chosen being visited, they sob, and they cry
+unto God for mercy; which being obtained, they magnify God’s name, and
+afterwards manifest the fruits of repentance. Let us therefore that bear
+these judgments of our God, call for the assistance of his Holy Spirit,
+that howsoever it pleaseth him to visit us, we may stoop under his
+merciful hands, and unfeignedly cry to him when he corrects us; and so
+shall we know in experience, that our cries and complaints were not in
+vain. But let us hear what the prophet saith further:
+
+“Like as a woman with child, that draweth near her travail, is in sorrow,
+and crieth in her pains, so have we been in thy sight, O Lord; we have
+conceived, we have borne in vain, as though we should have brought forth
+the wind. Salvations were not made to the earth, neither did the
+inhabitants of the earth fall,” verses 17, 18.
+
+This is the second part of the prophet’s complaint, in which he, in the
+person of God’s people, complains, that of their great affliction there
+appeared no end. This same similitude is used by our Master Jesus Christ;
+for when he speaks of the troubles of his church, he compares them to the
+pains of a woman travailing in child-birth. But it is to another end; for
+there he promises exceeding and permanent joy after a sort, though it
+appear trouble. But here is the trouble long and vehement, albeit the
+fruit of it was not suddenly espied. He speaks no doubt of that long and
+dolorous time of their captivity, in which they continually laboured for
+deliverance, but obtained it not before the complete end of seventy years.
+During which time, the earth, that is, the land of Judah, which sometimes
+was sanctified unto God, but was then given to be profaned by wicked
+people, got no help, nor perceived any deliverance: for the inhabitants of
+the world fell not; that is, the tyrants and oppressors of God’s people
+were not taken away, but still remained and continued blasphemers of God,
+and troublers of his church. But because I perceive the hours to pass more
+swiftly than they have seemed at other times, I must contract that which
+remains of this text into certain points.
+
+The prophet first contends against the present despair; afterwards he
+introduces God himself calling upon his people; and, last of all, he
+assures his afflicted, that God will come, and require account of all the
+blood-thirsty tyrants of the earth.
+
+First, Fighting against the present despair, he saith, “Thy dead shall
+live, even my body (or with my body) shall they arise; awake and sing, ye
+that dwell in the dust; for thy dew is as the dew of herbs,” verse 19.
+
+The prophet here pierces through all impediments that nature could object;
+and, by the victory of faith, he overcomes, not only the common enemies,
+but the great and last enemy of all, death itself; for this would he say,
+Lord, I see nothing for thy chosen, but misery to follow misery, and one
+affliction to succeed another; yea, in the end I see, that death shall
+devour thy dearest children. But yet, O Lord! I see thy promise to be
+true, and thy love to remain towards thy chosen, even when death appears
+to have devoured them: “For thy dead shall live, yea, not only shall they
+live, but my very dead carcase shall arise;” and so I see honour and glory
+to succeed this temporal shame, I see permanent joy to come after trouble,
+order to spring out of this terrible confusion; and, finally, I see that
+life shall devour death, so that death shall be destroyed, and so thy
+servants shall have life. This, I say, is the victory of faith, when to
+the midst of death, through the light of God’s word, the afflicted see
+life. Hypocrites, in the time of quietness and prosperity, can generally
+confess, that God is true to his promises; but bring them to the
+extremity, and there the hypocrite ceases further to trust to God, than he
+seeth natural means, whereby God useth to work. But the true faithful,
+when all hope of natural means fail, flee to God himself, and to the truth
+of his promise, who is above nature; yea, whose works are not so subject
+to the ordinary course of nature, that when nature fails, his power and
+promise fail also therewith.
+
+Let us further observe, That the prophet here speaks not of all the dead
+in general, but saith, “Thy dead, O Lord, shall live:” in which words he
+makes a difference betwixt those that die in the Lord, and those that die
+in their natural corruption, and in the old Adam. Die in the Lord can
+none, except those that live in him, (I mean, of those that attain to the
+years of discretion;) and none live in him, but those that, with the
+apostle, can say, “I live, and yet not I, but Christ Jesus that dwelleth
+in me: the life that I now live, I have by the faith of the Son of God.”
+(Gal. ii.) Not that I mean, that the faithful have at all hours such a
+sense of the life everlasting, that they fear not the death and the
+troubles of this life; no, not so; for the faith of God’s children is
+weak, yea, and in many things imperfect. But I mean, that such as in
+death, and after death shall live, must communicate in this life with
+Jesus Christ, and must be regenerated by the seed of life; that is, by the
+word of the everlasting God, which whosoever despises, refuses life and
+joy everlasting.
+
+The prophet transfers all the promises of God to himself, saying, “Even my
+dead body shall arise;” and immediately after, gives commandment and
+charge to the dwellers in the dust, that is, to the dead carcases of those
+that were departed, (for the spirit and soul of man dwells not in the
+dust,) “That they should awake, that they should sing and rejoice;” for
+they should arise and spring up from the earth, even as the herbs do,
+after they have received the dew from above.
+
+Time will not suffer that these particulars be so largely treated as
+ought, and as I gladly would do; therefore let us consider, that the
+prophet, in transferring the power and promise of God to himself, does not
+claim to himself any particular prerogative above the people of God, as
+that he alone should live and arise, and not they also; but he does it, to
+let them understand that he taught a doctrine whereof he was certain; yea,
+and whereof they should have experience after his death. As if he should
+say, My words appear to you now to be incredible, but the day will come,
+that I shall be taken from you, my carcase shall be inclosed in the bosom
+of the earth; and you shall be led away captives to Babylon, where you
+shall remain many days and years, as it were buried in your sepulchres.
+
+But then call to mind what I said unto you before hand, that my body shall
+arise; even so shall you rise from your graves out of Babylon, and be
+restored to your own country, and city of Jerusalem; this, I doubt not, is
+the true meaning of the prophet. The charge that he gives to the dwellers
+in the dust, is to express the power of God’s word, whereby he not only
+gives life, where death apparently had prevailed; but also, by it, he
+calls things that are not, even as though they were. True it is, that the
+prophet Isaiah saw not the destruction of Jerusalem, much less could he
+see the restitution of it with his corporeal eyes; but he leaves this, as
+it were, in testament with them—that when they were in the extremity of
+all bondage, they should call to mind what the prophet of God had before
+spoken.
+
+And lest that his doctrine, and this promise of God made unto them by his
+mouth, should have been forgotten, as we are ever prone and ready to
+forget God’s promises when we are pressed with any sorrow, God raised up
+unto them, in the midst of their calamity, his prophet Ezekiel, unto whom,
+among many other visions, he gave this—The hand of the Lord first led him
+in a place, which was full of dry and dispersed bones. (Ezek. xxxvii.) The
+question was demanded of the prophet, If these bones, being wondrous dry,
+could live? The prophet answered, The knowledge thereof appertained unto
+God. Charge was given unto him, that he should speak unto the dry bones,
+and say, “Thus saith the Lord God to these bones, Behold, I will give you
+breath, and you shall live: I will give unto you sinews, flesh, and skin,
+and you shall live.” And while the prophet spake as he was commanded, he
+heard a voice, and he saw every bone join its fellow; he saw them covered
+with flesh and skin, albeit there was no spirit of life in them. He was
+commanded again to speak, and to say, “Thus saith the Lord God, Come, O
+Spirit, from the four quarters, and blow on these that are slain, that
+they may live.” And as he prophesied, the spirit of life came; they lived,
+and stood upon their feet. Then the Lord interprets what this vision
+meant, saying “O son of man, these bones are the whole house of Israel.
+Behold, they say, Our bones are dried, our hope is perished, we are
+plainly cut off. But behold, saith the Lord, I will open your graves, I
+will bring you forth of them, ye shall live, and come unto the land of
+Israel, and ye shall know that I am the Lord.”
+
+This vision, I say, given to the prophet, and by the prophet preached to
+the people, when they thought that God had utterly forgotten them,
+compelled them more diligently to advert to what the former prophets had
+spoken. It is no doubt but that they carried with them both the prophecy
+of Isaiah and Jeremiah, so that the prophet Ezekiel is a commentary to
+these words of Isaiah, where he saith, “Thy dead, O Lord, shall live, with
+my body they shall arise.” The prophet brings in this similitude of the
+dew, to answer unto that part of their fidelity, who can believe no
+further of God’s promises than they are able to apprehend by natural
+judgment; as if he would say, Think ye this impossible, that God should
+give life unto you, and bring you to an estate of a commonwealth again,
+after that ye are dead, and as it were rased from the face of the earth?
+But why do you not consider what God worketh from year to year in the
+order of nature? Sometimes you see the face of the earth decked and
+beautified with herbs, flowers, grass, and fruits; again you see the same
+utterly taken away by storms, and the vehemence of the winter: what does
+God to replenish the earth again, and to restore the beauty thereof? He
+sends down his small and soft dew, the drops whereof, in their descending,
+are neither great nor visible, and yet thereby are the pores and secret
+veins of the earth, which before by vehemence of frost and cold were shut
+up, opened again, and so does the earth produce again the like herbs,
+flowers, and fruits. Shall you then think, that the dew of God’s heavenly
+grace will not be as effectual in you to whom he hath made his promise, as
+it is in the herbs and fruits which from year to year bud forth and decay?
+If you do so, the prophet would say your unbelief is inexcusable; because
+you neither rightly weigh the power, nor the promise of your God.
+
+The like similitude the apostle Paul uses against such as called the
+resurrection in doubt, because by natural judgment they could not
+apprehend that flesh once putrified, and dissolved as it were into other
+substance, should rise again, and return again to the same substance and
+nature: “O fool,” saith he, “that which thou sowest is not quickened,
+except it die; and that which thou sowest, thou sowest not that body that
+shall be, but bare corn, as it falleth, of wheat, or some other, but God
+giveth it a body as it pleaseth him, even to every seed his own body.” In
+which words and sentence, the apostle sharply rebukes the gross ignorance
+of the Corinthians, who began to call in doubt the chief article of our
+faith, the resurrection of the flesh after it was once dissolved, because
+that natural judgment, as he said, reclaimed thereto.(11) He reproves, I
+say, their gross ignorance, because they might have seen and considered
+some proof and document thereof in the very order of nature; for albeit
+the wheat, or other corn, cast in the earth, appears to die or putrify,
+and so to be lost, yet we see that it is not perished, but that it
+fructifies according to God’s will and ordinance.
+
+Now, if the power of God be so manifest in raising up of the fruits of the
+earth, unto which no particular promise is made by God, what shall be his
+power and virtue in raising up our bodies, seeing that thereto he is bound
+by the solemn promise of Jesus Christ his Eternal Wisdom, and the Verity
+itself that cannot lie? Yea, seeing that the members must once communicate
+with the glory of the Head, how shall our bodies, which are flesh of his
+flesh, and bone of his bones, lie still for ever in corruption, seeing
+that our Head, Jesus Christ, is now exalted in his glory? Neither yet is
+this power and good-will of God to be restrained unto the last and general
+resurrection only, but we ought to consider it in the marvellous
+preservation of his church, and in the raising up of the same from the
+very bottom of death, when by tyrants it has been oppressed from age to
+age.
+
+Now, of the former words of the prophet, we have to gather this comfort;
+that if at any time we see the face of the church within this realm so
+defaced, as I think it shall be sooner than we look for—when we shall see,
+I say, virtue to be despised, vice to be maintained, the verity of God to
+be impugned, lies and men’s inventions holden in authority—and finally,
+when we see the true religion of our God, and the zealous observers of the
+same, trodden under the feet of such as in their heart say, that “There is
+no God,” (Psal. xiv.); let us then call to mind what have been the
+wondrous works of our God from the beginning—that it is his proper office
+to bring light out of darkness, order out of confusion, life out of death:
+and finally, that this is He that calleth things that are not, even as if
+they were, as before we have heard. And if in the day of our temptation,
+which in my judgment approaches fast, we are thus armed, if our
+incredulity cannot utterly be removed, yet shall it so be corrected, that
+damnable despair oppress us not. But now let us hear how the prophet
+proceeds:—
+
+“Come, thou my people, enter within thy chamber, shut thy door after thee,
+hide thyself a very little while, until the indignation pass over.”
+
+Here the prophet brings in God, lovingly, calling upon his people to come
+to himself, and to rest with him, until such time as the fury and sharp
+plagues should be executed upon the wicked and disobedient. It may appear
+at the first sight, that all these words of the prophet, in the person of
+God, calling the people unto rest, are spoken in vain; for we neither find
+chambers, nor rest, more prepared for the dearest children of God, so far
+as man’s judgment can discern, than for the rebellious and disobedient;
+for such as fell not by the edge of the sword, or died not of pestilence,
+or by hunger, were either carried captives unto Babylon, or else departed
+afterwards into Egypt, so that none of Abraham’s seed had either chamber
+or quiet place to remain in within the land of Canaan. For the resolution
+hereof, we must understand, That albeit the chambers whereunto God called
+his chosen be not visible, yet notwithstanding they are certain, and offer
+unto God’s children a quiet habitation in spirit, howsoever the flesh be
+travailed and tormented.
+
+The chambers then are God’s sure promises, unto which God’s people are
+commanded to resort; yea, within which they are commanded to close
+themselves in the time of greatest adversity. The manner of speaking is
+borrowed from that judgment and foresight which God has printed in this
+our nature; for when men espy great tempests appearing to come, they will
+not willingly remain uncovered in the fields, but straightway they will
+draw them to their houses or holds, that they may escape the vehemence of
+the same; and if they fear any enemy pursues them, they will shut their
+doors, to the end that the enemy should not suddenly have entry.
+
+After this manner God speaks to his people; as if he should say, The
+tempest that shall come upon this whole nation shall be so terrible, that
+nothing but extermination shall appear to come upon the whole body. But
+thou my people, that hearest my word, believest the same, and tremblest at
+the threatenings of my prophets, now, when the world does insolently
+resist—let such, I say, enter within the secret chamber of my promises,
+let them contain themselves quietly there; yea, let them shut the door
+upon them, and suffer not infidelity, the mortal enemy of my truth, and of
+my people that depend thereupon, to have free entry to trouble them, yea,
+further to murder, in my promise; and so shall they perceive that my
+indignation shall pass, and that such as depend upon me shall be saved.
+
+Thus we may perceive the meaning of the prophet; whereof we have first to
+observe, that God acknowledges them for his people who are in the greatest
+affliction; yea, such as are reputed unworthy of men’s presence are yet
+admitted within the secret chamber of God. Let no man think that flesh and
+blood can suddenly attain to that comfort; and therefore most expedient it
+is, that we be frequently exercised in meditation of the same. Easy it is,
+I grant, in time of prosperity, to say, and to think, that God is our God,
+and that we are his people; but when he has given us over into the hands
+of our enemies, and turned, as it were, his back unto us, then, I say,
+still to reclaim him to be our God, and to have this assurance, that we
+are his people, proceeds wholly from the Holy Spirit of God, as it is the
+greatest victory of faith, which overcomes the world; for increase
+whereof, we ought continually to pray.
+
+This doctrine we shall not think strange, if we consider how suddenly our
+spirits are carried away from our God, and from believing his promise. So
+soon as any great temptation apprehends us, then we begin to doubt if ever
+we believed God’s promise, if God will fulfil them to us, if we abide in
+his favour, if he regards and looks upon the violence and injury that is
+done unto us; and a multitude of such cogitations which before lurked
+quietly in our corrupted hearts, burst violently forth when we are
+oppressed with any desperate calamity. Against which this is the
+remedy—once to apprehend, and still to retain God to be our God, and
+firmly to believe, that we are his people whom he loves, and will defend,
+not only in affliction, but even in the midst of death itself.
+
+Again, Let us observe, That the judgments of our God never were, nor yet
+shall be so vehement upon the face of the earth, but that there has been,
+and shall be, some secret habitation prepared in the sanctuary of God, for
+some of his chosen, where they shall be preserved until the indignation
+pass by; and that God prepares a time, that they may glorify him again,
+before the face of the world, which once despised them. And this ought to
+be unto us no small comfort in these appearing dangers, namely, that we
+are surely persuaded, that how vehement soever the tempest shall be, it
+yet shall pass over, and some of us shall be preserved to glorify the name
+of our God, as is aforesaid.
+
+Two vices lurk in this our nature: the one is, that we cannot tremble at
+God’s threatenings, before the plagues apprehend us, albeit we see cause
+most just why his fierce wrath should burn as a devouring fire; the other
+is, that when calamities before pronounced, fall upon us, then we begin to
+sink down in despair, so that we never look for any comfortable end of the
+same.
+
+To correct this our mortal infirmity, in time of quietness we ought to
+consider what is the justice of our God, and how odious sin is; and, above
+all, how odious idolatry is in His presence, who has forbidden it, and who
+has so severely punished it in all ages from the beginning: and in the
+time of our affliction we ought to consider, what have been the wondrous
+works of our God, in the preservation of his church when it hath been in
+uttermost extremity. For never shall we find the church humbled under the
+hands of traitors, and cruelly tormented by them, but we shall find God’s
+just vengeance fall upon the cruel persecutors, and his merciful
+deliverance shewed to the afflicted. And, in taking of this trial, we
+should not only call to mind the histories of ancient times, but also we
+should diligently mark what notable works God hath wrought, even in this
+our age, as well upon the one as upon the other. We ought not to think,
+that our God bears less love to his church this day, than what he has done
+from the beginning; for as our God in his own nature is immutable, so his
+love towards his elect remains always unchangeable. For as in Christ Jesus
+he hath chosen his church, before the beginning of all ages; so by him
+will he maintain and preserve the same unto the end. Yea, he will quiet
+the storms, and cause the earth to open her mouth, and receive the raging
+floods of violent waters, cast out by the dragon, to drown and carry away
+the woman, which is the spouse of Jesus Christ, unto whom God for his own
+name’s sake will be the perpetual Protector. Rev. xii.
+
+This saw that notable servant of Jesus Christ, Athanasius, who being
+exiled from Alexandria by that blasphemous apostate Julian the emperor,
+said unto his flock, who bitterly wept for his envious banishment, “Weep
+not, but be of good comfort, for this little cloud will suddenly vanish.”
+He called both the emperor himself and his cruel tyranny a little cloud;
+and albeit there was small appearance of any deliverance to the church of
+God, or of any punishment to have apprehended the proud tyrants, when the
+man of God pronounced these words, yet shortly after God did give witness,
+that those words did not proceed from flesh nor blood, but from God’s very
+Spirit. For not long after, being in warfare, Julian received a deadly
+wound, whether by his own hand, or by one of his own soldiers, the writers
+clearly conclude not; but casting his own blood against the heaven, he
+said, “At last thou hast overcome, thou Galilean:” so in despite he termed
+the Lord Jesus. And so perished that tyrant in his own iniquity; the storm
+ceased, and the church of God received new comfort.
+
+Such shall be the end of all cruel persecutors, their reign shall be
+short, their end miserable, and their name shall be left in execrations to
+God’s people; and yet shall the church of God remain to God’s glory, after
+all storms. But now shortly, let us come to the last point:
+
+“For behold,” saith the prophet, “the Lord will come out of his place, to
+visit the iniquity of the inhabitants of the earth upon them; and the
+earth shall disclose her blood, and shall no more hide her slain.” (Verse
+21.) Because that the final end of the troubles of God’s chosen shall not
+be, before the Lord Jesus shall return to restore all things to their full
+perfection.
+
+The prophet brings forth the eternal God, as it were, from his own place
+and habitation, and therewith shows the cause of his coming to be, that he
+might take account of all such as have wrought wickedly; for that he
+means, where he saith, “He will visit the iniquity of the inhabitants of
+the earth upon them.” And lest any should think the wrong doers are so
+many, that they cannot be called to an account, he gives unto the earth as
+it were an office and charge, to bear witness against all those that have
+wrought wickedly, and chiefly against those that have shed innocent blood
+from the beginning; and saith, “That the earth shall disclose her blood,
+and shall no more hide her slain men.”
+
+If tyrants of the earth, and such as delight in the shedding of blood,
+should be persuaded that this sentence is true, they would not so
+furiously come to their own destruction; for what man can be so enraged,
+that he would willingly do even before the eyes of God that which might
+provoke his Majesty to anger, yea, provoke him to become his enemy for
+ever, if he understood how fearful a thing it is to fall into the hands of
+the living God?
+
+The cause then of this blind fury of the world is the ignorance of God,
+and that men think that God is but an idol; and that there is no knowledge
+above, that beholds their tyranny; nor yet justice that will, nor power
+that can, repress their impiety. But the Spirit of truth witnesses the
+contrary, affirming, that as the eyes of the Lord are upon the just, and
+as his ears are ready to receive their sobbing and prayers, so is his
+visage angry against such as work iniquity; he hateth and holdeth in
+abomination every deceitful and blood-thirsty man, whereof he has given
+sufficient document from age to age, in preserving the one, or at least in
+avenging their cause, and in punishing the other.
+
+Where it is said, “That the Lord will come from his place, and that he
+will visit the iniquity of the inhabitants of the earth upon them, and
+that the earth shall disclose her blood;” we have to consider, what most
+commonly has been, and what shall be, the condition of the church of God,
+namely, that it is not only hated, mocked, and despised, but that it is
+exposed as a prey unto the fury of the wicked; so that the blood of the
+children of God is spilt like unto water upon the face of the earth.
+
+The understanding whereof, albeit it is unpleasant to the flesh, yet to us
+it is most profitable, lest that we, seeing the cruel treatment of God’s
+servants, begin to forsake the spouse of Jesus Christ, because she is not
+so dealt with in this unthankful world, as the just and upright dealings
+of God’s children do deserve. But contrariwise, for mercy they receive
+cruelty, for doing good to many, of all the reprobate they receive evil;
+and this is decreed in God’s eternal council, that the members may follow
+the trace of the Head; to the end that God in his just judgment should
+finally condemn the wicked. For how should he punish the inhabitants of
+the earth, if their iniquity deserve it not? How should the earth disclose
+our blood, if it should not be unjustly spilt? We must then commit
+ourselves into the hands of our God, and lay down our necks; yea, and
+patiently suffer our blood to be shed, that the righteous Judge may
+require account, as most assuredly he will, of all the blood that hath
+been shed, from the blood of Abel the just, till the day that the earth
+shall disclose the same. I say, every one that sheds, or consents to shed
+the blood of God’s children, shall be guilty of the whole; so that all the
+blood of God’s children shall cry vengeance, not only in general, but also
+in particular, upon every one that has shed the blood of any that unjustly
+suffered.
+
+And if any think it strange, that such as live this day can be guilty of
+the blood that was shed in the days of the apostles, let them consider,
+that the Verity itself pronounced, That all the blood that was shed from
+the days of Abel, unto the days of Zacharias, should come upon the
+unthankful generation that heard his doctrine and refused it. (Matt.
+xxiii.)
+
+The reason is evident; for as there are two heads and captains that rule
+over the whole world, namely, Jesus Christ, the Prince of justice and
+peace, and satan, called the prince of the world; so there are but two
+armies that have continued battle from the beginning, and shall fight unto
+the end. The quarrel which the army of Jesus Christ sustains, and which
+the reprobate persecute, is the same, namely, The eternal truth of the
+eternal God, and the image of Jesus Christ printed in his elect—so that
+whosoever in any age persecutes any one member of Jesus Christ for his
+truth’s sake, subscribes, as it were with his hand, to the persecution of
+all that have passed before him.
+
+And this ought the tyrants of this age deeply to consider; for they shall
+be guilty, not only of the blood shed by themselves, but of all, as is
+said, that has been shed for the cause of Jesus Christ from the beginning
+of the world.
+
+Let the faithful not be discouraged, although they be appointed as sheep
+to the slaughter-house; for He, for whose sake they suffer, shall not
+forget to avenge their cause. I am not ignorant that flesh and blood will
+think that kind of support too late; for we had rather be preserved still
+alive, than have our blood avenged after our death. And truly, if our
+felicity stood in this life, or if temporal death should bring unto us any
+damage, our desire in that behalf were not to be disallowed or condemned:
+but seeing that death is common to all, and that this temporal life is
+nothing but misery, and that death fully joins us with our God, and gives
+unto us the possession of our inheritance, why should we think it strange
+to leave this world and go to our Head and sovereign Captain, Jesus
+Christ?
+
+Lastly, We have to observe this manner of speaking, where the prophet
+saith, that “the earth shall disclose her blood:” in which words the
+prophet would accuse the cruelty of those that dare so unmercifully and
+violently force, from the breasts of the earth, the dearest children of
+God, and cruelly cut their throats in her bosom, who is by God appointed
+the common mother of mankind, so that she unwillingly is compelled to open
+her mouth and receive their blood.
+
+If such tyranny were used against any woman, as violently to pull her
+infant from her breasts, cut the throat of it in her own bosom, and compel
+her to receive the blood of her dear child in her own mouth, all nations
+would hold the act so abominable, that the like had never been done in the
+course of nature. No less wickedness commit they that shed the blood of
+God’s children upon the face of their common mother, the earth, as I said
+before. But be of good courage, O little and despised flock of Christ
+Jesus! for He that seeth your grief, hath power to revenge it; he will not
+suffer one tear of yours to fall, but it shall be kept and reserved in his
+bottle, till the fulness thereof be poured down from heaven, upon those
+that caused you to weep and mourn. This your merciful God, I say, will not
+suffer your blood for ever to be covered with the earth; nay, the flaming
+fires that have licked up the blood of any of our brethren; the earth that
+has been defiled with it, I say, with the blood of God’s children; for
+otherwise, to shed the blood of the cruel blood-shedders, is to purge the
+land from blood, and as it were to sanctify it: the earth, I say, shall
+purge herself of it, and show it before the face of God; yea, the beasts,
+fowls, and other creatures whatsoever, shall be compelled to render that
+which they have received, be it flesh, blood, or bones, that appertained
+to thy children, O Lord! which altogether thou shalt glorify, according to
+thy promise, made to us in our Lord and Saviour Jesus Christ, thy
+well-beloved Son; to whom, with thee, and the Holy Ghost, be honour,
+praise, and glory, for ever and ever. Amen.
+
+Let us now humble ourselves in the presence of our God, and from the
+bottom of our hearts let us desire him to assist us with the power of his
+Holy Spirit; that albeit, for our former negligence, God gives us over
+into the hands of others than such as rule in his fear; that yet he let us
+not forget his mercy, and the glorious name that hath been proclaimed
+amongst us; but that we may look through the dolorous storm of his present
+displeasure, and see as well what punishment he has appointed for the
+cruel tyrants, as what reward he has laid in store for such as continue in
+his fear to the end. That it would further please him to assist, that
+albeit we see his church so diminished, that it appears to be brought, as
+it were, to utter extermination, we may be assured, that in our God there
+is great power and will, to increase the number of his chosen, until they
+are enlarged to the uttermost parts of the earth. Give us, O Lord! hearts
+to visit thee in time of affliction; and albeit we see no end of our
+dolours, yet our faith and hope may conduct us to the assured hope of that
+joyful resurrection, in which we shall possess the fruit of that for which
+we now labour. In the mean time, grant unto us, O Lord! to repose
+ourselves in the sanctuary of thy promise, that in thee we may find
+comfort, till this thy great indignation, begun amongst us, may pass over,
+and thou thyself appear to the comfort of thine afflicted, and to the
+terror of thine and our enemies.
+
+_Let us pray with heart and mouth,_
+
+Almighty God, and merciful Father, &c. Lord, into thy hands I commend my
+spirit; for the terrible roaring of guns,(12) and the noise of armour, do
+so pierce my heart, that my soul thirsteth to depart.
+
+                  -------------------------------------
+
+
+    _The last day of August, 1565, at four of the clock in the
+    afternoon, written indigestedly, but yet truly so far as memory
+    would serve, of those things that in public I spake on Sunday,
+    August 19; for which I was discharged_(_13_)_ to preach for a
+    time._
+
+
+Be merciful to thy flock, O Lord! and at thy good pleasure put an end to
+my misery.
+
+JOHN KNOX.
+
+
+
+
+
+“IT IS I, BE NOT AFRAID.”
+EXTRACTED FROM KNOX’S ADMONITION TO ENGLAND.
+
+
+“Jesus spake unto them, saying, Be of good comfort, it is I, be not
+afraid.” The natural man that cannot understand the power of God, would
+have desired some other present comfort in so great a danger; as, either
+to have had the heavens opened, to show unto them such light in that
+darkness, that Christ might have been fully known by his own face; or
+else, that the winds and raging waves of the seas suddenly should have
+ceased; or some other miracle which had been subject to all their senses,
+whereby they might have perfectly known that they were delivered from all
+danger. And truly, it had been the same to Christ Jesus to have done any
+of these, or any greater work, as to have said, “It is I, be not afraid:”
+but willing to teach us the dignity and effectual power of his most holy
+word, he uses no other instrument to pacify the great and horrible fear of
+his disciples but his comfortable word, and lively voice. And this is not
+done only at one time, but whensoever his church is in such a strait and
+perplexity, that nothing appears but extreme calamity, desolation, and
+ruin; then the first comfort that ever it receives, is by the means of his
+word and promise; as may appear in the troubles and temptations of
+Abraham, Isaac, Jacob, Moses, David, and Paul.
+
+To Abraham was given no other defence, after he had discomfited four
+kings, whose posterity and lineage, no doubt, he, being a stranger,
+greatly feared, but only this promise of God made to him by his holy word,
+“Fear not, Abraham, I am thy buckler;” that is, thy protection and
+defence.
+
+The same we find of Isaac, who flying from the place of his accustomed
+habitation, compelled thereto by hunger, got no other comfort nor conduct
+but this promise only, “I will be with thee.”
+
+In all the journeys and temptations of Jacob the same is to be espied; as
+when he fled from his father’s house for fear of his brother Esau; when he
+returned from Laban; and when he feared the inhabitants of the region of
+the Canaanites and Perizzites for the slaughter of the Shechemites
+committed by his sons; he received no other defence, but only God’s word
+and promise.
+
+And this is most evident in Moses, and in the afflicted church under him
+when Moses himself was in such despair, that he was bold to chide with
+God, saying, “Why hast thou sent me? For since that time I have come to
+Pharaoh, to speak in thy name, he hath oppressed this people; neither yet
+hast thou delivered thy people.”
+
+This same expostulation of Moses declares how sorely he was tempted; yea,
+and what opinion he had conceived of God; that is, That God was either
+impotent, and could not deliver his people from such a tyrant’s hand; or
+else, That he was mutable, and unjust in his promises. And this same, and
+sorer temptations, assaulted the people; for in anguish of heart, they
+both refused God and Moses. And what means did God use to comfort them in
+that great extremity? Did he straightway suddenly kill Pharaoh, the great
+tyrant?—No. Did he send them a legion of angels to defend and deliver
+them?—No such thing: but he only recites and beats into their ears his
+former promises to them, which oftentimes they had before: and yet the
+rehearsal of the same wrought so mightily in the heart of Moses, that not
+only was bitterness and despair removed away, but also he was inflamed
+with such boldness, that without fear he went in again to the presence of
+the king, after he had been threatened and repulsed by him.
+
+This I write, beloved in the Lord, since you know the word of God not only
+to be that whereby heaven and earth were created, but also to be the power
+of God to salvation to all that believe, the bright lantern to the feet of
+those who by nature walk in darkness, the life to those that by sin are
+dead, a comfort to such as are in tribulation, the tower of defence to
+such as are most feeble, the wisdom and great felicity of such as delight
+in the same. And, to be short, you know God’s word to be of such efficacy
+and strength, that thereby sin is purged, death vanquished, tyrants
+suppressed; and, finally, the devil, the author of all mischief,
+overthrown and confounded. This, I say, I write, that you, knowing this of
+the holy word, and most blessed gospel and voice of God, which once you
+have heard, I trust to your comfort, may now, in this hour of darkness,
+and most raging tempest, thirst and pray, that you may hear yet once again
+this amiable voice of our Saviour Christ, “Be of good comfort, it is I,
+fear not.” And also, that you may receive some consolation from that
+blessed gospel which before you have professed, assuredly knowing, that
+God shall be no less merciful unto you, than he has been to others
+afflicted for his name’s sake before you; and albeit God speedily removes
+not this horrible darkness, neither suddenly pacifies this tempest, yet
+shall he not suffer his tossed ship to be drowned.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The Editor may here state, what cannot be unknown to many of his
+      readers, that there are some of the sermons of our early Divines,
+      which, from various circumstances, are not, as entire discourses,
+      available for a publication like the present. From such, however, as
+      also from works which do not come under the appellation of Pulpit
+      discourses, striking and useful passages will be given from time to
+      time, when they can be inserted without interfering with those
+      complete discourses which will form the body of this work.
+
+    2 The Sermon is founded on the whole Chapter, which was the lesson for
+      the day, in the Church of England service.
+
+    3 Universal faith.
+
+    4 It should be observed that other commentators have taken other views
+      of the meaning of this parable.
+
+    5 Greatest or entire hinderance.
+
+    6 Opposing.
+
+    7 Combined.
+
+    8 Covered over, weighed down.
+
+    9 Manage.
+
+   10 Alluding to the political troubles of that day.
+
+   11 Cried out against it.
+
+   12 The cattle of Edinburgh was shooting against the exiled for Christ
+      Jesus’ sake.
+
+   13 Forbidden.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
+
+CREDITS
+
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+
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+The Project Gutenberg EBook of The Pulpit Of The Reformation, Nos. 1, 2
+and 3. by John Welch,  and Bishop Latimer and John Knox
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Pulpit Of The Reformation, Nos. 1, 2 and 3.
+
+Author: John Welch, Bishop Latimer and John Knox
+
+Release Date: February 16, 2009 [Ebook #28104]
+
+Language: English
+
+Character set encoding: ISO 8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
+
+
+
+                      The Pulpit of the Reformation;
+
+                         No. 1, October 30, 1834.
+
+                                Containing
+
+                            The Last Judgment,
+
+                              By John Welch.
+
+                           The Day Of Judgment,
+
+                            By Bishop Latimer.
+
+                         No. 2, December 1, 1834.
+
+                                Containing
+
+                     The Parable Of The Householders,
+
+                                 And The
+
+                          Parable Of The Tares,
+
+                            By Bishop Latimer.
+
+           No. 3, January 1, 1835, and No. 4, February 1, 1835.
+
+                                Containing
+
+                   A Sermon Preached Before Queen Mary
+
+                               By John Knox
+
+ To Which Is Subjoined An Extract From Knox's Admonition To The People Of
+                                 England.
+
+                                Aberdeen:
+
+                               Published By
+
+                  George King, 28, St. Nicholas Street,
+
+                                   And
+
+                   Robert King, Broad Street, Peterhead
+
+
+
+
+
+CONTENTS
+
+
+The Last Judgment.
+By The Rev. John Welch, A. D. 1570-1622.
+The Day Of Judgment.
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester, And Martyr,
+1555.
+The Parable Of The Householder.
+A Sermon, By Bishop Latimer.
+The Parable Of The Tares,
+By Bishop Latimer, Preached On The 7th Of February, 1553.
+A Sermon On Isaiah XXVI.
+By John Knox.
+"It Is I, Be Not Afraid."
+Extracted From Knox's Admonition To England.
+Footnotes
+
+
+
+
+
+
+THE LAST JUDGMENT.
+BY THE REV. JOHN WELCH, A. D. 1570-1622.
+
+
+    REV. xx. 11.--_And I saw a great white throne, and him that sat on
+    it, from whose face the earth and heaven fled away._
+
+
+The security of all flesh is wonderous great, for there is a fearful sleep
+fallen both upon the good and the evil. The foolish virgins are sound
+asleep, and the wise are asleep also. And suppose the Lord be at the door,
+and the hour of judgment at hand, and the seventh angel ready to blow the
+last trumpet, when time shall be no more; yet it is scarcely one of a
+thousand, yea, one of ten thousand, is to be found that is prepared, and
+busying themselves to meet the Lord, who is making speed to come in the
+clouds: and how soon that fire shall break forth, which shall kindle the
+heavens above your head, and the earth under your feet, and shall set all
+on fire; how soon the trumpet shall blow, and the shout shall cry, "Rise,
+Dead, and come to judgment," is only known to God, and to no mortal man.
+Will ye not then be wakened till this trumpet waken you? And will none of
+you take pains to look over the leaves of your conscience, and read what
+sins are written there, since ye came into the world, before that day of
+doom come upon you? O that ye knew that eternity, and that terror of the
+day of the Lord, when the heavens above you, and the earth beneath you,
+shall not be able to stand before the face of him that sits on the throne!
+Therefore I hope the Lord has made choice to me of this text, at this
+time, to give you warning before the judgment come. Ye know the watchman
+that the Lord takes from among the people, that he sets over the city or
+house to credit to them, "If ye see the sword and pestilence coming, and
+warn them not, the blood of them that perish under the judgment for lack
+of warning, will be required at his hand," that is, the watchman's;
+therefore it is time for me to be making warning to you, and, in the
+measure of strength that God will give me, I am to make warning not of a
+temporal judgment, but of an everlasting judgment that is coming on, (God
+waken you and warn you in time!) that when ye shall see the Judge sit on
+his throne, your hearts may not tremble at his awful countenance, having
+gotten your souls washed in his blood. But, to come to the purpose, there
+are many visions in this book, and there are many things done here, that
+the Son shews to his servant John. He shews him first the present state of
+the Church at that time in the world, under the name of seven stars, and
+he tells, "they are suffering, and had patience; and they laboured for his
+name's sake, and fainted not; but yet he had somewhat against them,
+because they had forsaken their first love." Some were in tribulation and
+poverty, but yet rich in God; some kept the name of Jesus, and denied not
+the faith, suppose they should had given their blood for it, as the
+faithful martyr Antipas did; but yet he had a few things against them,
+because they maintained the doctrine of the Nicolaitans, which thing he
+hated. Some had love, service, faith, and patience, and their work was
+more at the last than at the first; but yet they suffered the false
+prophetess Jezebel to be among them, to whom he threatens he will cast her
+into a bed of affliction, and them that commit fornication with her,
+except they repent them of their works. There were some whose works were
+not found perfect before God; therefore he exhorts them to remember how
+they had heard, and received; he bids them hold fast and repent,
+otherwise, he tells, that he will come shortly against them. Some had a
+little strength, and kept his word, and denied not his name; therefore he
+promises to deliver them in the hour of temptation that shall come upon
+all the world to try the whole earth. Some were neither cold nor hot; and
+therefore, because they were lukewarm, he tells them that it would come to
+pass, that he would spew them out of his mouth; they thought they were
+rich and increased in goods, and had need of nothing, but they know not
+that they were wretched, miserable, poor, blind, and naked; and then he
+counsels them to buy of him gold tried in the fire, that they might be
+rich, and white raiment, that they might be clothed, and eye-salve that
+they might see. So what is your case this day? Have ye not forsaken your
+first love? But as for tribulation, it is not yet come; for our days have
+been days of peace, of light, liberty, and glory; but as for tribulation
+it is not yet come; but as the Lord lives, the days of tribulation are not
+far off. As for false doctrine, God be praised, it is not among us yet,
+or, at least, if it be, it dare not be avowed yet; but I fear, that, who
+lives to see it, they shall see heresy and corruption in doctrine and
+religion creep in piece and piece, in this Church; and if our works be
+found perfect before God, or not, the Lord knows the contrary, and your
+own consciences bear witness to it; and if your life be answerable to your
+name, I leave it to your consciences to judge, if we have not a name that
+we are living, and yet are dead; and whether this be not the doleful state
+of the generation that is neither cold nor hot. It is clear, the zeal of
+the glory of God, being so worn out of the hearts of all, plainly declares
+the same. But I leave this. After he had shewed him the present state of
+the Church, at that time, then he tells him what shall be the state of the
+Church unto the end of the world.
+
+And _first_, in the vision of a sealed book, containing these acts
+concerning the Church, which none could open but the Lion of the tribe of
+Judah, for it was sealed with seven seals. Now, what was contained in
+these seven seals? This will take a larger time to declare than now is
+meet to ware upon it.
+
+Mark always of these things spoken, there are three consolations to the
+Church of God; howsoever it be that she be in tribulation, or poverty, and
+affliction; and albeit it come to pass, that the devil cast some of them
+in prison, that they may be tried, and some have tribulation ten days,
+which is but a short time; and howsoever it be that our adversary goes
+about continually like "a roaring lion, seeking whom to devour;" but yet,
+"he that rides on the white horse," with the badge at his belt, and the
+arrows at his side, he shall get the victory at the end of the world; and
+to them that are faithful to the death, he shall give them a crown of
+life.
+
+Mark _next_, suppose the sword, the famine, the pestilence, these temporal
+judgments, be common to the godly as well as to the wicked, yet there is
+consolation to the "souls of them that are slain for the testimony of
+Jesus, they are lying under the altar, and they cry with a loud voice,
+Lord, how long, holy and true, dost thou not judge and avenge our blood
+upon them that dwell on the earth?" Then it was said unto them, "that they
+should rest for a little season, until their fellow-servants and brethren,
+that should be killed, as they were, should be fulfilled."
+
+Mark, _thirdly_, the sixth seal is opened, "and there was a great
+earthquake, and the sun was as black as sackcloth of hair, and the moon
+was like blood, and the stars of heaven fell to the earth, and heaven
+departed away as a scroll when it is rolled together; and every mountain
+and island were moved out of their places; and then the kings of the
+earth, and the great men, and rich men, and the captains, and the mighty
+men, and every bond man, and every free man, hid themselves in dens and
+rocks of the mountains; and said to the mountains and rocks, Fall on us,
+and hide us from the presence of him that sits on the throne, and from the
+face of the Lamb: for the great day of his wrath is come, and who shall be
+able to stand?" Then shall the Church of God be avenged on her enemies;
+then she shall have power over the nations, and shall rule them with a rod
+of iron, and as the vessels of a potter they shall be broken; then shall
+the saints of God be brought out of great tribulation, and have their long
+robes washed and made white in the blood of the Lamb; they shall be in the
+presence of the throne of God, and serve him both day and night in his
+temple; and he that sits on the throne shall live among them, and he that
+is in the midst of the throne shall govern them, and shall lead them to
+the lively fountains of waters, and God shall wipe away all tears from
+their eyes. Now, I go forward. After this, he tells him, before this day
+the Gospel shall be wonderfully restrained; "And the bottomless pit shall
+be opened, and the smoke of that pit shall arise as the smoke of a great
+furnace; and the sun and the air shall be made dark with that smoke: and
+out of that smoke shall come locusts upon the earth, and they shall have
+power as the scorpions of the earth have, and the pain of them shall be as
+the pain of a scorpion, when he have stung a man. And in these days men
+shall seek death, and shall not find it, and shall desire to die, and
+death shall fly from them." Then he tells two woes that shall come upon
+the earth, the one of the Antichrist, the other of the Turk, "who shall
+run through the world and slay the third part of men, and shall lead their
+great army of twenty times ten thousand horsemen of war, and there should
+be two witnesses raised up, and power should be given them to prophesy so
+many days clothed in sackcloth; and if any man should hurt them, fire
+should proceed out of their mouth and devour their enemies; and when they
+have fulfilled their testimonies, they should be slain by the beast that
+came out of the bottomless pit, but they should rise again; and the spirit
+of life coming up from God, should enter into them, and they should stand
+upon their feet, and great fear fell upon them that seized them, and then
+shall they ascend up to heaven in a cloud in the sight of their enemies."
+
+And at last, "The seventh angel shall blow his trumpet, and the dead shall
+rise, and every man shall receive according to his works." This he does
+till he comes to the twelfth chapter, then he tells him, "The fights of
+the dragon with the woman, and her seed that kept the commands of her God,
+and kept the testimony of Jesus Christ." Then he tells him, "the two
+empires of the two beasts, Antichrist and the Turk, and the manner of
+every one of them." Then he tells, "The noble company of the Lamb that
+stands in mount Zion, even the hundred and forty and four thousand, having
+their Father's name written on their fore-heads; and how he heard a voice
+from heaven, like the sound of many waters, and as the sound of a great
+thunder; and he heard the noise of harpers harping with their harps; they
+sung, as it were, a new song before the throne, and no man could learn
+that song but the hundred and forty and four thousand, which were brought
+from the earth." He tells what they were, saying, "These are they which
+were not defiled with women, for they are virgins; these follow the Lamb
+wherever he goes, and these were redeemed from among men, being the first
+fruits to God, and to the Lamb: and in their mouth was found no guile; for
+they are without spot before the throne of God." Then he tells, "That
+another angel flew in the midst of heaven, with the everlasting Gospel to
+preach unto them which dwell on the earth;" and that is the same Gospel
+which I preach unto you, even this, "Fear God, and give glory to him, for
+the hour of judgment is come; and worship him that made the heavens and
+the earth, and the sea, and the fountains of waters." Then he tells, "that
+another angel cried, It is fallen, it is fallen, Babylon that great city,
+she made all the nations to drink of the wine of her fornication. Ay,
+Rome, thou shalt be taken and burnt in a furnice of fire, and a mill-stone
+shall be bound about thy neck, and thou shalt be cast into the midst of
+the sea, and shalt be drowned; there thou shalt fall, and thy fall shall
+make heaven and earth, and all the angels and saints to rejoice at thy
+fall. Ay, God shall put it into the hearts of the kings to do it; we know
+not what kings they are; and then the bride shall prepare her for the
+bridegroom's coming in the clouds."
+
+Next again, of _seven vials_ he sets down again almost the same things
+that he prophesied before; and now here, last of all, he lets him see the
+last judgment. Would you know then what is here? See ye yon great throne?
+Ye shall see the Judge standing on the throne; ye shall all see both
+heaven and earth flee away from his face, ye shall all see the dead, great
+and small, and yourselves among the rest, standing before God; and ye
+shall all see the books opened, and the dead judged according to their
+works, and death and hell cast into the lake of fire, even those that had
+their hands in his heart's blood, and those that pierced his side with a
+spear, and those that rivetted him with nails, both hands and feet, they
+shall see it also. The elect shall see it, as Job says, "For I know that
+my Redeemer liveth, and that he shall stand at the last day upon the
+earth. And though after my skin worms destroy this body, yet I shall see
+God in my flesh: whom myself shall see, and my eyes shall behold, and not
+another, though my reins were consumed in me." And this was his
+consolation; even so those very eyes of yours, and no other, shall see
+with terror or with joy, either to your endless comfort, or to your
+endless condemnation. Now, what sees he? First, he sees a throne; ye know
+a throne is set for a judge to sit on; so he sees a throne whereon the
+Judge of the whole earth is to sit on; therefore he shall come to be a
+Judge. He came before, at his first coming, not to sit on a throne, nor to
+be a Judge, but to be judged before thrones and tribunals of men; for John
+says, "That he sent not his Son that he should condemn the world, but that
+the world through him might be saved." Christ himself says, "Man, who made
+me a judge, or a divider over you?" And in another place, "The Son of man
+came not to judge, but be judged himself." In his first coming, he comes
+from high majesty to baseness and humility; he came from his Father's
+glory to shame and ignominy; he came from a palace to a crib; from the
+seat of his majesty to a tree; he came like a Lamb to be slain, and as a
+Saviour to save sinners: as the Apostle says, it was a true saying, "That
+Christ came into the world to save sinners, of whom I am the chief;"
+Christ himself says, "I came not to call the righteous, but sinners to
+repentance;" and therefore that is the name that the angel gives him, when
+he appears to Joseph in a dream, saying, and "thou shalt call his name
+Jesus, for he shall save his people from their sins; and they shall call
+his name Emmanuel, that is, God with us," our God made flesh, our God
+manifested in the flesh. So I say, in his first testimony, he comes as a
+Saviour and Mediator between God and man; but in his last coming, he shall
+not come as a Lamb, but as a Judge, convoyed with all his angels and
+saints in heaven; he shall come in flaming fire, kindling the heavens
+before him, in melting the elements and earth beneath him; he shall come
+with a blast of the trumpet, with the archangel, to gather all people from
+the four corners of the earth; and he shall come with a peremptory
+sentence, from the which there shall be no appellation, and of which there
+shall be no revocation, ever again or again calling; and he shall come
+with his reward in his hand, to every man according to his works which he
+has done in this world, be they evil, be they good. Now, ye see he has a
+throne, he has a throne of grace; as the Apostle to the Hebrews says, "Let
+us go boldly to the throne of grace, that we may receive mercy, and find
+grace in time of need." Now he is sitting on a throne of grace, that we
+may receive mercy, and find grace in time of need; and now he holds the
+door of mercy open, and lets in every penitent sinner that comes;
+therefore I testify unto you, if ye will flee from your sins, if ye will
+cast away the works of darkness, if ye will hate and detest all sort of
+iniquity, and if thou wilt run to the throne of grace now, I will assure
+thee thou shalt find mercy, and grace in the time of need; so now is the
+throne of grace and mercy, but afterwards thou shalt see the throne of
+glory and justice. Now is the good Shepherd seeking his lost sheep, and
+finding them, to drink of the wells of the water of life, and to eat of
+the fat things of his own house; but afterwards, such as would not be
+gathered of him, he shall bind them hand and foot, and cast them into
+outer darkness. Now he pities them that will not come home, as he said to
+Jerusalem, "O Jerusalem, Jerusalem, how oft would I have gathered thee, as
+a hen doth her birds under her wings, but thou wouldst not: behold, your
+habitation shall be made desolate." So wo to the souls that repine and
+refuse to be fetched within the sweet and loving arms of the Son of God,
+even those bloody arms which were stretched out upon a tree. Now, discern,
+I pray you, betwixt his first coming and his last coming; for now is the
+time of grace, and now is the spirit of grace offered, and now is the
+throne of grace set up, and now is the rainbow, which is the sign of the
+covenant of life, round about the throne, and now the twelve ports of that
+new Jerusalem are standing open, that all may come in; therefore, wo to
+the soul that shall sit till this time of grace pass over, and will not
+come in in time.
+
+But I will go forward. Now, ye see two things in that throne, the one is a
+_great_ throne, the other is a _white_ throne. Let kings keep silence of
+their thrones, and speak of this throne. O ye kings, will ye look to the
+heavens above you, and see that white cloud, and upon the cloud one
+standing like the Son of man, having upon his head a golden crown, and in
+his hand a sharp sickle, who thrusts his sharp sickle in the earth, and
+cuts down the vine of the vineyards of the earth, and casts them into the
+great wine-press of the wrath of God; so he calls it a _great_ throne.
+Solomon's throne was great which he made of ivory, and had six steps, and
+twelve lions, two on every step, and the queen of the South was astonished
+when she saw it; and it is said in the Canticles, "Come forth, O daughters
+of Zion, and behold king Solomon with the crown wherewith his mother
+crowned him in the day of his marriage, and in the day of the gladness of
+his heart." But will ye come out, ye daughters of Zion, and see here
+another throne nor Solomon's, another crown nor his crown? It is a _great_
+throne, so that all the monarchs' thrones under heaven, what are they in
+comparison with this throne? Nothing. Therefore no wonder that the
+twenty-four elders take their own crowns, and cast them down before his
+throne; and it is no wonder that they fall down before him that sits on
+the throne, and worship him that lives for evermore, saying, "Thou art
+worthy to receive glory, honour, and power, for thou hast created all
+things, and for thy will's sake they are created." O that the men of the
+world saw this throne! And, O that ye did see the greatness of the majesty
+of his throne!
+
+Now he calls it _great_, because of him that sits on it; _great_, because
+of them that stand about it; _great_, because of them that shall be judged
+there; and last of all, _great_, because of the judgment itself. Now, who
+sits on it? O! the Judge of the whole world, God himself, that infinite
+Essence that men and angels have borrowed their being from, even he whose
+glorious face the seraphims and cherubims cannot behold for the brightness
+thereof; and therefore they have wings to cover their faces, because they
+cannot bear to see him, much less so then can any mortal man see his face
+and live; he that rides on his white horse, and tramples under foot all
+his enemies, and treads them in the wine-press of his wrath without the
+city; therefore rejoice, all ye whose garments are made white in the blood
+of the Lamb, for his throne shall not terrify you, because of the Judge
+that sits thereon: for he is thy brother, thy Advocate, and thy Saviour. O
+blessed for evermore is the soul of the righteous, and of such as are
+reconciled with the great God, before he come to sit on this throne.
+
+Now, I said, it was _great_ in respect of him that sits thereon; _next_,
+in respect of them that stand about it. Ye see a judge has his assizers
+that sit in judgment with him, and consent to his sentence; so this great
+Judge has his assizers, for there is not one of his angels shall be left
+in heaven, but all shall stand about this throne, and all the saints on
+earth shall be caught up in the air, and they shall all have thrones set
+about his throne. O the fairest parliament that ever was in the world! O!
+behold the King crowned with many crowns, standing in the midst, and all
+the King's servants with their crowns on their heads, and also the saints
+with palms in their hands, sitting on thrones about that throne.
+
+_Thirdly_, Great is this throne, because great is the number of persons
+that shall be there. All men and women in the world must be judged here;
+there is never a reprobate that ever took life, but he shall be judged
+here, and all the elect and saints of God shall be judged here also, (so
+fair is this parliament,) six thousand years' generations shall all stand
+there, waiting to receive an eternal and final judgment.
+
+_Last_ of all, _Great_ is this throne, because great shall be the judgment
+that shall come forth from this throne. Lords of the Session think their
+judgments great; but come out here, and see to whom the new city Jerusalem
+in heaven shall be given, and who shall be cast into the lake of fire.
+Now, compare all these together, and see if this throne be not great;
+great is he that sits on the throne, even the Prince of life, and God of
+glory, and the Judge of all the world; great is his synod, even all the
+elect angels and saints, from the beginning of the world to the end of the
+world; for ye that are in Christ shall be glorified in the clouds, and the
+sight of your glory shall aggravate the torment of the reprobates, because
+they might have had it, and would not take it; and then you shall rule
+them with a rod of iron, and as a potter's vessel they shall be broken;
+and great is the number of them that shall be judged; for let all flesh
+prepare them for it, even kings and emperors, those that wore many crowns
+on the earth, must appear naked before the throne. Alexander, thou worest
+many crowns, conquered many nations, but yet thou must stand up naked as
+thou was born, and thou must render a reckoning of thy conquests.
+
+But I leave this. Again, you see this throne is _white_. What means this
+whiteness? It is innocency or righteousness, and full of shining
+brightness, of an unspeakable joy. Innocent and righteous; how so? Because
+the Judge is white, innocent, and righteous; all his assizers that shall
+sit round about him, they are white, innocent, white and righteous; all
+his citations, summonses and convictions, sentences and executions, are
+innocent and righteous; so all is white, the Judge, the unspotted innocent
+and undefiled Lamb of God, sitting on his throne of justice, and ordained
+deputy of his Father, to judge both the quick and the dead, he in whose
+heart was never found guile; therefore Abraham said, "Shall not the Judge
+of the world judge righteously?" So this Judge is white, innocent, and he
+is bright and glorious. Peter, James, and John, saw him white on the mount
+Tabor, when he was transfigured, "and his face shined as the sun, and his
+raiment white as the light; and when Peter said, Master, it is good for us
+to be here: if thou wilt, let us make three tabernacles, one for thee, and
+one for Moses, and one for Elias." Matth. xvii. 1, 2, 3. Ay, Peter, but
+this shall be a whiter appearing, and thou shalt think it better to be
+with him here. Ay, Lord, it is true, _white_ wast thou upon mount Tabor,
+but whiter shalt thou be in the clouds.
+
+He is _white_ again, in respect of his citations. O that our hearts were
+ravished with the consideration of thy righteous and just citing and
+summoning of all men, when thou shalt cause the earth, grave, hell, and
+the sea, and all places, thrust out of them all their dead; just shalt
+thou be in glorifying the souls and bodies of them that glorify thee on
+earth; and just shalt thou be in glorifying thyself, by tormenting the
+souls and bodies of them that dishonoured thee on earth.
+
+He is _white_ in respect of his accusations, for there shall be nothing
+read in thy ditty, but that which shall be found written either in one
+leaf of thy conscience or other; there the sins of thy conception, there
+the sins of thy youth, there the sins of thy ignorance, there the sins
+against the light of thy conscience, and there the sins against the law,
+and there the sins against the gospel, and all shall be presented to thy
+conscience. O! well is the soul and conscience that dare lift up the head
+with rejoicing, and can say, "Thou Lamb of God, thou takest away the sins
+of the world," thou tookest away my sins when thou wast on the tree. And
+can any body tell how ye will compear before this throne that were never
+cleansed with the blood of Jesus? O! that blackness and darkness, which is
+abiding that soul which never yet ran to the blood of the Lamb, to make
+itself white in it; so the raising of all, the compearing of all, the
+accusation of all, the conviction of all, shall be just, and God shall be
+glorified in all.
+
+There is also the absolution of the righteous, and the condemnation of the
+wicked; and therefore the throne is called white, because of the innocency
+and righteousness of the Judge. Now, brethren, I will go no further at
+this time than this that follows or remains to be spoken of, the majesty
+and terror of the Judge sitting on his throne, "and him that sat on it."
+Many shall sit on thrones in that day, but one shall sit above all the
+rest, for the saints shall be caught up in the air, and shall all sit on
+thrones, and give out sentence both of absolution and condemnation, and
+they shall say, "Hallelujah, salvation, and glory, and power, be to the
+Lord our God, for true and righteous are his judgments." I could never yet
+rightly consider the majesty of this Judge. O heavens! what aileth thee to
+flee from the face of this Judge. O earth! what aileth thee to flee, and
+why art thou chased away, and never seen again? What ails thee, O heavens,
+that never sinned, and, O earth, that never sinned neither, for they had
+never understanding to be capable of a law, nor to be subject to keep a
+law. What means this? O but I must leave this! for who can but wonder at
+this! Yet I will tell you the cause. You and I, and the generations before
+that this firmament has seen, and this earth seen or born, since the first
+day that God made the earth, and established this heaven and earth, and
+since that day that Adam eat of the forbidden tree, since that day heaven
+and earth have been eye-witnesses of our sins, and subject to vanity, and
+since that day they have been defiled with our iniquities, and since that
+time they have been subject to bondage and corruption, and therefore they
+groan with us also, and travail with pain together until this present; and
+therefore, in that great day, they cannot abide the face of the Judge.
+
+Now, what is the fruit ye should make of this? I thank my God that I
+preach unto you so sure a gospel, even the oracles of the eternal God; the
+earth and the heavens shall pass away, but this word and oracles shall
+never pass away; therefore it is not a doubtsome message that I carry unto
+you, for it is surer than the heavens, and surer than the earth; and these
+eyes of yours, that have seen both the truth of this spoken here. O that
+the Lord would fill my heart, with this verity, that I might eat it and
+drink it, and feed upon it continually, and that he would fill me with the
+spirit of exhortation, that I might exhort you to meditate on this truth,
+both day and night, that the remembrance of that day might never go out of
+your hearts. O that you would do it, even for his sake that left you his
+heart's blood to slocken that fire which will burn both the heavens and
+the earth: therefore hear, hear! What should you hear? things of the last
+importance. Is hell, is heaven, is the terror of that day of any
+importance? And this is not the blessing of mount Gerizim, but that
+everlasting blessing which the Judge of all the world shall pronounce out
+of his mouth, saying, "Ye blessed of my Father, inherit the kingdom
+prepared for you before the foundation of the world." And it is nothing to
+the curse of the mount Ebal, but it is that everlasting curse and
+malediction which the Son of God shall pronounce, saying, "Depart from me,
+ye cursed, into everlasting fire, prepared for the devil and his angels."
+(And what shall I say to you?) This day is coming, and the Lord is
+preparing himself to come down through the clouds, to sit on a great white
+throne, and the archangel is putting the trumpet to his mouth, and he is
+near to the blowing of it, and the rest of the angels are but waiting when
+they shall give the last shout, "Rise, dead, and come to judgment," the
+Bridegroom is coming, and the heaven and the earth are waiting when the
+Lord shall come in his glory, in flaming fire, to burn them up.
+
+Now, brethren, what should ye do then? It is but this one thing that I
+will charge you with, hear what I am to say to you, I bear the message of
+God, and I preach the Gospel that shall judge you; and I am here sent of
+God to tell you what is his will towards you; therefore I charge you all
+before God, and his Son Christ Jesus, every man and woman, let this be
+your occupation this day, turn over the leaves of your conscience, and see
+there what is the ditty that thou hast pinned up against thyself, since
+the day that thou wast born, and look on thy sins before the Lord, and
+come and spread them before the Judge, and crave pardon of them, now in
+the day of grace; for he is ready to forgive thee and thy sins, were they
+never so great; for aye the redder that thy soul has been, the virtue of
+his blood shall appear the greater in cleansing thee from thy sins;
+therefore let none of you scare at the greatness of your sins; for here I
+testify unto you, that if any of you be condemned, it shall not be for
+your sins, but it shall be for contempt of that blood which shall condemn
+you. O God! full of mercy and goodness, and of fatherly care and
+providence, and never a greater providence found I in my lifetime, than I
+found this last time in my journey, I thank my God for it; and here I
+avow, if this blood of mine should go for it, it was acceptable service to
+God we did that day; I know there were many that sent up their prayers to
+God for the maintenance of his liberty, I am sure the Lord heard you; for
+I say to you, the room was never that I came to, but I found the Lord
+meeting me there, and confirming me that all was well and acceptable to
+him; so that I never found sweeter providence since I was born; I see the
+Lord's hand is not shortened. O Scotland! O that thou wouldst repent, and
+mourn for the contempt of this so great a light that has shined in thee;
+then thou shouldst see as glorious a day on God's poor Church within this
+land, as ever was seen in any church before from the beginning; then the
+Lord should be strong, and glorious, and wonderful in all the hearts of
+his own. What is it to him to run sixteen or eighteen score of miles to
+London, and then run to the hearts of kings, princes, and nobles of the
+land, and humble them, and subject them to the crown and kingdom of Jesus
+Christ; but, let them think of it what they will, I know who has approven
+of us, for it is the running of the Gospel through the whole land, and it
+is that the net of Christ may be spread over all, that if it were possible
+we may gather in a world in it, that they might not perish; it is that
+which we seek, and when I look to the eternity of wrath that is abiding
+the wicked of this world, then I may say, who would not pity a world of
+sinners? But I leave this, and I will give God the praise of his own
+glory, that he can begin and he can perfect his own work in you: therefore
+this is my petition to God, that ye may all be presented blameless before
+him in that great day. Therefore I beseech you all, for Christ's sake,
+that every one of you would come in time, by speedy repentance, and that
+you would take up Christ in the arms of your souls, and that ye would take
+a fill of his flesh and blood, that ye may never hunger and thirst any
+more; and, in like manner, he may know you in that great day to be his own
+sheep, marked with his own blood. Will ye have any pleasure at his coming,
+when ye have eaten and drunken, and taken your pleasure here, and then
+shall be flung into hell hereafter? So I would beseech you, in all lenity
+and meekness of mind, for Christ's cause, ye would not delay at least to
+mint at repentance; and if ye cannot get your hearts melted as ye would,
+yet run to God, and say, "Father have mercy upon me; Father, forgive me,"
+and cause me to repent; Father, send down thy Spirit to soften my heart.
+Now, if ye would do this, ye should be welcome to him; for I assure you he
+delights to shew mercy on poor penitent sinners, that would "repent, and
+hunger, and thirst for righteousness." Now, I say no more now, but I
+commend you all to him that is able to give you repentance and remission
+of sins in the blood of his Son Jesus Christ: to Father and with the Holy
+Ghost, be all honour, Amen.
+
+
+
+
+
+THE DAY OF JUDGMENT.
+EXTRACTED FROM A SERMON BY HUGH LATIMER, BISHOP OF WORCESTER, AND MARTYR,
+1555.(1)
+
+
+LUKE XXI.(2)
+
+As we die so we shall rise again. If we die in the state of damnation, we
+shall rise in that same state. Again, if we die in the state of salvation,
+we shall rise again in that state, and come to everlasting felicity, both
+of soul and body. For if we die now in the state of salvation, then at the
+last general day of judgment we shall hear this joyful sentence,
+proceeding out of the mouth of our Saviour Christ, when he will say,
+"Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world." (Matt. xxv.) And though we have much
+misery here in this world, though it goeth hard with us, though we must
+bite on the bridle, yet for all that, we must be content, for we shall be
+sure of our deliverance, we shall be sure that our salvation is not far
+off. And no doubt they that will wrestle with sin, and strive and fight
+with it, shall have the assistance of God; he will help them, he will not
+forsake them, he will strengthen them, so that they shall be able to live
+uprightly; and though they shall not be able to fulfil the law of God to
+the uttermost, yet for all that, God will take their doings in good part,
+for Christ his Son's sake, in whose name all faithful people do their good
+works, and so for his sake they are acceptable unto God, and in the end
+they shall be delivered out of all miseries and troubles, and come to the
+bliss of everlasting joy and felicity.
+
+I pray God, that we may be of the number of those who shall hear this
+joyful and most comfortable voice of Christ our Saviour, when he will say,
+"Come, ye blessed of my Father, possess the kingdom which is prepared for
+you before the foundation of the world was laid." There are a great number
+amongst the Christian people, who in the Lord's prayer, when they pray,
+"Thy kingdom come," pray that this day may come; but yet, for all that,
+they are drowned in the world, they say the words with their lips, but
+they cannot tell what is the meaning of it; they speak it only with their
+tongue: which saying indeed is to no purpose. But the man or woman that
+saith these words, "Thy kingdom come," with a faithful heart, no doubt he
+or she desires in very deed that God will come to judgment, and amend all
+things in this world, to pull down satan that old serpent under our feet.
+
+But there are a great number of us who are not ready. Some have lived in
+this world fifty years, some sixty, but yet for all that they are not
+prepared for his coming; they ever think he will not come yet. But I tell
+you, that though his general coming be not yet, yet for all that he will
+come one day, and take us out of this world: and, no doubt, as he finds
+us, so we shall have; if he find us ready, and in the state of salvation,
+no doubt we shall be saved for ever, world without end. But, if he find us
+in the state of damnation, we shall be damned, world without end, there is
+no remedy after we are once past this world; no penance will help then,
+nor anything that man is able to do for us.
+
+"And then shall they see the Son of man come in a cloud with power and
+great glory." St. Paul to the Thessalonians setteth out the coming of
+Christ and our resurrection; but he speaks in the same place only of the
+rising of the good and faithful that shall be saved. But the Holy
+Scripture in other places witnesses, that the wicked shall rise too, and
+shall receive their sentence from Christ, and so go to hell, where they
+shall be punished world without end. Now, St. Paul's words are these,
+"This say we unto you in the word of the Lord: that we which shall live
+and shall remain to the coming of the Lord, shall not come before them
+which sleep. For the Lord himself shall descend from heaven with a shout,
+and the voice of the archangel and the trump of God, and the dead in
+Christ shall arise first: then we which shall live, even we which shall
+remain, shall be caught up with them also in the clouds to meet the Lord
+in the air; and so shall we ever be with the Lord; wherefore comfort one
+another with these words." 1 Thess. iv.
+
+By these words of St. Paul it appears, that they which died in the
+beginning of the world shall be by Christ as soon saved, as they who shall
+be alive here at the time of his coming. I would have you to note well the
+manner of speaking which St. Paul uses; he speaks as if the last day
+should have come in his time. Now, when St. Paul thought that this day
+should have come in his time, how much more shall we think that it shall
+be in our time? For no doubt it will come, and it is not long thereunto;
+as it appears by all the scriptures which make mention of this day; it
+will come, but it shall come suddenly, unawares, as a thief in the night.
+For a thief when he intends a robbery, to rob a man's house, to break up
+his chests, and take away his goods, gives him not warning, he lets not
+the good man of the house know at what time he intends to come, but rather
+he intends to spy such a time, that no man shall be aware of him. So, no
+doubt, this last day will come one day suddenly upon our heads, before we
+are aware of it; like as the fire fell down from heaven upon the people of
+Sodom when unlooked for; they thought that all things were well, therefore
+they took their pleasures, till the time when fire fell down from heaven
+and burned them up all, with all their substance and goods.
+
+"And he showed them a similitude, Behold the fig-tree and all the trees,
+when they shoot forth their buds, ye see and know of your ownselves that
+summer is then near at hand." So when you see the tokens which shall go
+before this fearful day, it is time to make ready. But here a man might
+ask a question, saying, I pray you wherein standeth this preparation? How
+shall I make ready? About this there has been great strife, for there have
+been an infinite number, and there are some yet at this time, who think
+that this readiness standeth in masses, in setting up candles, in going of
+pilgrimage; and in such things, they thought to be made ready for that
+day, and so to be made worthy to stand before the Son of man, that is,
+before our Saviour Christ. But I tell you, this was not the right way to
+make ready. Christ our Saviour showeth us how we shall make ourselves
+ready, saying, "Take heed to yourselves, lest at any time your hearts be
+overcome with surfeiting, and drunkenness, and cares of this world, and so
+this day come upon you unawares; for as a snare shall it come upon all
+them that dwell upon the face of the whole world."
+
+"Watch and pray:" as if he had said, Be ye ever in readiness, lest you be
+taken unawares. But those sluggards who spend their time vainly in eating
+and drinking, and sleeping, please not God, for he commands us to watch,
+to be mindful, to take heed to ourselves, lest the devil, or the world, or
+our own flesh, get the victory over us. We are allowed to take our natural
+sleep, for it is as necessary for us as meat and drink, and we please God
+as well in that, as we please him when we take our food. But we must take
+heed, that we do it according as he has appointed us; for like as he has
+not ordained meat and drink that we should play the glutton with it, so
+likewise sleep is not ordained that we should give ourselves to
+sluggishness, or over-much sleeping; for no doubt when we do so, we shall
+displease God most highly. For Christ saith not in vain, "Watch and pray."
+He would have us to be watchers, to have at all times in remembrance his
+coming, and to give ourselves to prayer, that we may be able to stand
+before him at this great and fearful day. Meaning, that we should not
+trust in ourselves but call unto God, saying, "Lord God Almighty, thou
+hast promised to come and judge the quick and the dead; we beseech thee
+give us thy grace and Holy Ghost, that we may live according unto thy holy
+commandments, that when thou comest, thou have not cause to bestow thy
+fearful anger, but rather thy lovingkindness and mercy upon us."
+
+So likewise when we go to bed, we should desire God that we sleep not the
+sleep of sin and wickedness, but rather that we may leave them, and follow
+his will and pleasure; that we be not led with the desires of this wicked
+world. Such an earnest mind we should have towards him, so watchful we
+should be. For I tell you it is not a trifling matter, it is not a money
+matter: for our eternal salvation and our damnation hang upon it. Our
+nature is to do all that is possible for us to get silver and gold; how
+much more then should we endeavour to make ourselves ready towards this
+day, when it shall not be a money matter, but a soul matter, for at that
+day it will appear most manifestly who they are that shall enjoy
+everlasting life, and who shall be thrust into hell. Now as long as we are
+in this world, we have all one baptism, we go all to the Lord's Supper, we
+all bear the name of Christians, but then it will appear who are the right
+Christians; and again, who are the hypocrites or dissemblers.
+
+Well, I pray God grant us such hearts, that we may look diligently about
+us, and make ready against his fearful and joyful coming--fearful to them
+that delight in sin and wickedness, and will not leave them; and joyful
+unto those who repent, forsake their sins, and believe in him; who, no
+doubt, will come in great honour and glory, and will make all his faithful
+like unto him, and will say unto them that are chosen to everlasting life,
+"Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world." But, to the wicked who will not live
+according unto his will and pleasure, but follow their own appetites, he
+will say, "Go, ye cursed, into everlasting fire." O what a horrible thing
+will this be, to depart from him who is the fountain of all goodness and
+mercy, without whom is no consolation, comfort, nor rest, but eternal
+sorrow and everlasting death! For God's sake I require you let us consider
+this, that we may be amongst those who shall hear, "Come to me;" that we
+may be amongst those who shall enjoy eternal life.
+
+
+
+
+
+THE PARABLE OF THE HOUSEHOLDER.
+A SERMON, BY BISHOP LATIMER.
+
+
+    MATTHEW XX.--_The kingdom of heaven is like unto a man that was an
+    householder, which went out early in the morning to hire labourers
+    into his vineyard._
+
+
+This parable is written by the evangelist Matthew in the twentieth
+chapter, and is very dark and hard to be understood; yea, there is no
+harder piece of scripture written by any evangelist. Therefore it may well
+be called hard meat; not meat for mowers nor ignorant people, who are not
+exercised in the word of God. And yet there is no other diversity between
+this scripture and any other. For though many scriptures have diverse
+expositions, (as is well to be allowed of, so long as they keep in the
+tenour of the catholic faith,(3)) yet they pertain all to one end and
+effect, and they are all alike. Therefore although this parable is harder
+to understand than the others at the first hearing or reading, yet when we
+well advise and consider the same, we shall find it agreeable unto all the
+others.
+
+Now to the principal cause, and to which our Saviour had respect in this
+parable, and that is, he teaches us hereby that all Christian people are
+equal in all things appertaining to the kingdom of Christ. So that we have
+one Christ, one Redeemer, one baptism, and one gospel, one Supper of the
+Lord, and one kingdom of heaven. So that the poorest man and most
+miserable that is in the world, may call God his Father, and Christ his
+Redeemer, as well as the greatest king or emperor in the world. And this
+is the scope of this parable, wherein Christ teacheth us this equality.
+And if this is considered, the whole parable will be easily and soon
+understood.(4)
+
+Here is declared unto us that some laboured the whole day, which are hired
+for a penny, that is of our money ten pence: for like as we have a piece
+of money which we call a shilling, and is in value twelve pence, so the
+Jews had a piece that they called _denarium_, and that was in value ten of
+our pence. The first company wrought twelve hours, and the others wrought,
+some nine hours, some six hours, some three hours, and some but one hour.
+Now when evening was come, and the time of payment drew on, the
+householder said to his stewart, Go, and give to every man alike, and
+begin at those that came last. And when the others that came early in the
+morning perceived that they should have no more than those that had
+wrought but one hour, they murmured against the householder, saying,
+"Shall they which have laboured but one hour, have as much as we that have
+wrought the whole day?" The householder, perceiving their discontented
+mind, said to one of them, "Friend, wherefore grudgest thou? Is it not
+lawful for me to do with mine own what pleaseth me? Have I not given thee
+what I promised thee? Content thyself therefore, and go thy way, for it
+hath pleased me to give unto this man which hath wrought but one hour as
+much as unto thee." This is the sum of this parable, which Christ
+concludes with this sentence, "The first shall be the last, and the last
+first."
+
+First consider who are these murmurers? The merit-mongers, who esteem
+their own works so much, that they think heaven scarcely sufficient to
+recompense their good deeds; namely, for putting themselves to pain with
+saying of our lady's psalter, and gadding on pilgrimage, and such like
+trifles. These are the murmurers; for they think themselves holier than
+all the world, and therefore worthy to receive a greater reward than all
+other men. But such men are much deceived and are in a false opinion, and
+if they abide and continue therein, it shall bring them to the fire of
+hell. For man's salvation cannot be gotten by any work: because the
+Scripture saith, "Life everlasting is the gift of God." (Rom. vi.) True it
+is, that God requires good works of us, and commands us to avoid all
+wickedness. But for all that, we may not do our good works that we should
+get heaven withal; but rather to show ourselves thankful for what Christ
+hath done for us, who with his sufferings hath opened heaven to all
+believers, that is, to all those that put their hope and trust, not in
+their deeds, but in his death and suffering, and study to live well and
+godly; and yet not to make merits of their own works, as though they
+should have everlasting life for them; as our monks and friars, and all
+our religious persons were wont to do, and therefore may rightly be called
+murmurers; for they thought they had so great a store of merits, that they
+sold some of them unto other men. And many men spend a great part of their
+substance to buy their merits, and to be a brother of their houses, or to
+obtain one of their coats or cowls to be buried in.
+
+But there is a great difference between the judgment of God, and the
+judgment of this world. In this world they were accounted most holy above
+all men, and so most worthy to be first; but before God they shall be
+last, when their hypocrisy and wickedness shall be opened. And thus much I
+thought to say of murmurers.
+
+Now I will not apply all the parts of this parable; for, as I said before,
+it is enough for us if we know the chief point and scope of the parable,
+which is, that there shall be an equality in all the things that appertain
+to Christ: insomuch, that the ruler of this realm hath no better a God, no
+better sacraments, and no better a gospel, than the poorest in the world;
+yea, the poorest man hath as good right to Christ and his benefits, as the
+greatest man in this world.
+
+This is comfortable to every one, and especially to such as are in misery,
+poverty, or other calamities; which, if it were well considered, would not
+make us so desirous to come aloft, and to get riches, honour, and
+dignities in this world, as we now are, nor yet so malicious one against
+another as we are. For then we should ever make this reckoning with
+ourselves, each man in his vocation; the servant would think thus with
+himself, I am a poor servant, and must live after the pleasure of my
+master, I may not have my free will; but what then? I am sure that I have
+as good a God as my master hath; and I am sure that my service and
+business pleases God as much, when I do it with a good faith, as the
+preachers and curates, in preaching or saying of service. For we must
+understand that God esteems not the diversity of the works, but he hath
+respect unto the faith; for a poor man who does his duty in faith, is as
+acceptable unto God, and hath as good right to the death and merits of
+Christ, as the greatest man in the world.
+
+So go through all states of men, whosoever applieth to his business with
+faith, considering that God willeth him so to do, surely the same is most
+beloved of God. If this were well considered and printed in our hearts,
+all ambition and desire of promotion, all covetousness and other vices,
+would depart out of our hearts. For it is the greatest comfort that may be
+unto poor people, especially such as are nothing regarded in this world--if
+they consider that God loves them as well as the richest in the world--it
+must needs be a great comfort unto them.
+
+But there are some that say, that this sentence, "The first shall be
+last," is the very substance of the parable. And here you shall
+understand, that our Saviour Christ took occasion to put forth this
+parable, when there came a young man demanding of him, "What shall I do to
+come to everlasting life?" Our Saviour, after he had taught him the
+commandments of God, bade him, "Go, and sell all that he had, and give to
+the poor; and come and follow him." He hearing this, went away heavily,
+for his heart was cold. And then our Saviour spake very terribly against
+rich men, saying, "It is more easy for a camel to go through the eye of a
+needle, than for a rich man to enter into the kingdom of heaven:"--a camel,
+or as some think, a great cable of a ship, which is more likely than the
+beast that is called a camel. The disciples hearing this, said, "Who then
+can be saved?" He made them answer, saying, "God is almighty, and that
+which is impossible to men, is possible with God;" signifying, that he
+condemns not all rich men, but only those who set their heart upon riches,
+who care not how they get them, and when they have them, who abuse them to
+the satisfying of their own carnal appetites and fleshly delights and
+pleasures, and use them not to the honour of God.
+
+And again, such riches as are justly, rightly, and godly gotten, those are
+the good creatures of God, when rightly used to the glory of God, and
+comfort of their neighbours; not hoarding nor heaping them up, to make
+treasures of them. For riches are not evil of themselves; but they are
+made evil, when our hearts is set upon them, and we put hope in them; for
+that is an abominable thing before the face of God. Now after these words
+spoken by our Saviour Christ, Peter came forth, saying, "Lo, we have
+forsaken all that we had, what shall be our reward?" Peter had forsaken
+all that he had, which was but little in substance, but yet it was a great
+matter to him, for he had no more than that little: like the widow who
+cast into the treasury two mites, yet our Saviour praised the gift above
+all that gave before her. Here thou learnest, that when thou hast but
+little, yet give of the same little; for it is as acceptable unto God, as
+though it were a greater thing.
+
+So Peter, in forsaking his old boat and net, was approved as much before
+God, as if he had forsaken all the riches in the world; therefore he shall
+have a great reward for his old boat; for Christ saith, that he shall be
+one of them that shall sit and judge the twelve tribes of Israel; and to
+signify them to be more than others, he giveth them the name of judges;
+meaning, that they shall condemn the world: like as God speaketh of the
+queen of Sheba, that in the last day she shall arise and condemn the Jews
+who would not hear Christ, and she came so great a journey to hear the
+wisdom of Solomon. Then he answered and said, "Whosoever leaveth father,
+or mother, or brethren, for my sake, shall receive an hundred-fold, and
+shall inherit everlasting life." Now what is this, to leave father and
+mother? When my father or mother would hinder me in any goodness, or would
+persuade me from the honouring of God and faith in Christ, then I must
+forsake and rather lose the favour and good-will of my father and mother,
+than forsake God and his holy word.
+
+And now Christ saith, "The first shall be last, and the last shall be
+first," alluding to St. Peter's saying, which sounded as though Peter
+looked for a reward for his deeds; and that is it, which is the let of
+altogether,(5) if a man come to the Gospel and hears the same, and
+afterwards looks for a reward, such a man shall be "the last." If these
+sayings were well considered by us, surely we should not have such a
+number of vain gospellers as we now have, who seek nothing but their own
+advantage under the name and colour of the Gospel. Moreover, he teaches us
+to be meek and lowly, and not to think much of ourselves; for those that
+are greatly esteemed in their own eyes, are the least before God: "For he
+that humbleth himself shall be exalted;" according to the scripture, which
+saith, "God resisteth the proud, and advanceth the humble and meek." And
+this is what he saith, "The first shall be the last," teaching us to be
+careful and not to stand in our own conceit, but ever to mistrust
+ourselves; as St. Paul teacheth, saying, "Whosoever standeth let him take
+heed he fall not; and therefore we may not put trust in ourselves, but
+rather in God."
+
+Further, in this saying of our Saviour is comprehended a great comfort;
+for those that are accounted by the world to be the vilest slaves and most
+abject, may by this saying have a hope to be made the first and the
+principal; for although they are ever so low, yet they may rise again, and
+become the highest. And so this is to us a comfortable sentence, which
+strengthens our faith, and keeps us from desperation and falling from God.
+And at the end he saith, "Many are called, but few are chosen." These
+words of our Saviour are very hard to understand, and therefore it is not
+good to be too curious in them, as some vain fellows, who seeking carnal
+liberty, pervert, toss and turn the word of God, after their own mind and
+purpose. Such, I say, when they read these words, make their reckoning
+thus; saying, "What need I to mortify my body with abstaining from all sin
+and wickedness? I perceive God hath chosen some, and some are rejected.
+Now if I be in the number of the chosen, I cannot be damned; but if I be
+accounted among the condemned number, then I cannot be saved: for God's
+judgments are immutable." Such foolish and wicked reasons some have; which
+bring them either to desperation, or else to carnal liberty. Therefore, it
+is as needful to beware of such reasons, or expositions of the scripture,
+as it is to beware of the devil himself.
+
+But if thou art desirous to know whether thou art chosen to everlasting
+life, thou mayest not begin with God: for God is too high, thou canst not
+comprehend him; the judgments of God are unknown to man; therefore thou
+mayest not begin there: but begin with Christ, and learn to know Christ,
+and wherefore he came; namely, that he came to save sinners, and made
+himself subject to the law, and a fulfiller of the same, to deliver us
+from the wrath and danger thereof, and therefore was crucified for our
+sins, and rose again to show and teach us the way to heaven, and by his
+resurrection to teach us to arise from sin: so also his resurrection
+teaches and admonishes us of the general resurrection. He sitteth at the
+right hand of God and maketh intercession for us, and gives us the Holy
+Ghost, that comforts and strengthens our faith, and daily assures us of
+our salvation.
+
+Consider, I say, Christ and his coming; and then begin to try thyself
+whether thou art in the book of life or not. If thou findest thyself in
+Christ, then thou art sure of everlasting life. If thou be without him,
+then thou art in an evil case. For it is written, "No man cometh unto the
+Father but through me." Therefore if thou knowest Christ, then thou mayest
+know further of thy election. But when we are about this matter, and are
+troubled within ourselves, whether we are elected or no; we must ever have
+this maxim, or principal rule before our eyes; namely, that God beareth a
+good-will towards us; God loveth us; God beareth a fatherly heart towards
+us.
+
+But you will say, "How shall I know that? Or how shall I believe that?" We
+may know God's will towards us through Christ: God hath opened himself
+unto us by his Son Christ; for so saith John the Evangelist, "The Son
+which is in the bosom of the Father, he hath revealed." (John i.)
+
+Therefore we may perceive his good-will and love towards us; he hath sent
+his Son into this world, who suffered a most painful death for us. Shall I
+now think that God hates me? Or shall I doubt of his love towards me? Here
+you see how you shall avoid the scrupulous and most dangerous question of
+the predestination of God. For if thou wilt inquire his counsels, and
+enter into his consistory, thy wit will deceive thee; for thou shalt not
+be able to search the counsels of God. But if thou begin with Christ, and
+consider his coming into the world, and dost believe that God hath sent
+him for thy sake, to suffer for thee, and deliver thee from sin, death,
+the devil, and hell; then when thou art so armed with the knowledge of
+Christ, then, I say, this simple question cannot hurt thee; for thou art
+in the book of life, which is Christ himself.
+
+Also we learn by this sentence, "Many are called," that the preaching of
+the gospel is universal; that it pertains to all mankind; that it is
+written, "Through the whole earth their sound is heard." Now seeing that
+the gospel is universal, it appears that he would have all mankind saved,
+and that the fault is not in him if we are damned. For it is written thus,
+"God would have all men to be saved:" his salvation is sufficient to save
+all mankind, but we are so wicked of ourselves that we refuse the same,
+for we will not take it when it is offered unto us; and therefore he
+saith, "Few are chosen;" that is, few have pleasure and delight in it; for
+the most part are weary of it, they cannot abide it. And there are some
+that hear it, but they will not abide any danger for it, they love their
+riches and possessions more than the word of God. And therefore few are
+elected, there are but a few that stick heartily unto it, and can find in
+their hearts to forgo this world for God's sake and his holy word.
+
+There are some now-a-days that will not be reprehended by the gospel; they
+think themselves better than it. Some again are so stubborn, that they
+will rather forswear themselves, than confess their sins and wickedness.
+Such men are the cause of their own damnation; for God would have them
+saved, but they refuse it; like as did Judas the traitor, whom Christ
+would have had to be saved, but he refused his salvation; he refused to
+follow the doctrine of his master Christ. And so, whosoever heareth the
+word of God, and follows it, the same is elect by him. And again,
+whosoever refuses to hear the word of God, and to follow the same, is
+damned. So that our election is sure if we follow the word of God.
+
+Here is now taught you how to try out your election, namely, in Christ,
+for Christ is the accounting book and register of God; even in the same
+book, that is, Christ, are written all the names of the elect. Therefore
+we cannot find our election in ourselves, neither yet in the high counsel
+of God; for "Secret things belong to the most High." (Deut. xxix.) Where
+then shall I find my election? In the counting book of God, which is
+Christ; for thus it is written, "God hath so entirely loved the world,
+that he gave his only begotten Son, to that end, that all that believe in
+him should not perish, but have life everlasting." Whereby appears most
+plainly that Christ is the book of life, and that all that believe in him
+are in the same book, and so are chosen to everlasting life; for only
+those are ordained which believe.
+
+Therefore when thou hast faith in Christ, then thou art in the book of
+life, and so art thou sure of thine election. And again, if thou art
+without Christ, and have no faith in him, neither art sorry for thy
+wickedness, nor have a mind and purpose to leave and forsake sin, but
+rather exercise and use the same, then thou art not in the book of life as
+long as thou art in such a case; and therefore shalt thou go into
+everlasting fire, namely, if thou die in thy wickedness and sin, without
+repentance.
+
+But there are none so wicked but he may have a remedy. What is that? Enter
+into thine own heart, and search the secrets of the same. Consider thine
+own life, and how thou hast spent thy days. And if thou find in thyself
+all manner of uncleanness and abominable sins, and so seest thy damnation
+before thine eyes, what shalt thou then do? Confess the same unto the Lord
+thy God. Be sorry that thou hast offended so loving a Father, and ask
+mercy of him in the name of Christ, and believe steadfastly that he will
+be merciful unto thee in respect of his only Son, who suffered death for
+thee; and then have a good purpose to leave all sin and wickedness, and to
+withstand and resist the affections of thine own flesh, which ever fight
+against the Spirit; and to live uprightly and godly, after the will and
+commandment of thy heavenly Father. If thou go thus to work, surely thou
+shalt be heard. Thy sins shall be forgiven thee; God will show himself
+true in his promise, for to that end he sent his only Son into this world,
+that he might save sinners. Consider therefore, I say, wherefore Christ
+came into this world; consider also the great hatred and wrath that God
+beareth against sin; and again consider his great love, showed unto thee,
+in that he sent his only Son to suffer most cruel death, rather than that
+thou shouldst be damned everlastingly.
+
+Consider therefore this great love of God the Father, amend thy life, fly
+all occasions of sin and wickedness, and be loath to displease him. And in
+doing this thou mayest be assured that though thou hadst done all the sins
+of the world, they shall neither hurt nor condemn thee; for the mercy of
+God is greater than all the sins of the world. But we sometimes are in
+such a case that we think we have no faith at all, or if we have any, it
+is very feeble and weak. And therefore these are two things; to have faith
+and to have the feeling of faith. For some men would fain have the feeling
+of faith, but they cannot attain unto it; and yet they may not despair,
+but go forward in calling upon God, and it will come at length: God will
+open their hearts, and let them feel his goodness.
+
+And thus may you see who are in the book of life, and who are not. For all
+those that are obstinate sinners, are without Christ, and so not elect to
+everlasting life, if they remain in their wickedness. There are none of us
+all but we may be saved by Christ, and therefore let us stick hard unto
+it, and be content to forego all the pleasures and riches of this world
+for his sake, who for our sake forsook all the heavenly pleasures, and
+came down into this miserable and wretched world, and here suffered all
+manner of afflictions for our sake. And therefore it is right that we
+should do somewhat for his sake, to show ourselves thankful unto him; and
+so we may assuredly be found among the first, and not among the last; that
+is to say, among the elect and chosen of God, that are written in the
+counting book of God, who are those that believe in Christ Jesus; to whom,
+with God the Father, and the Holy Ghost, be all honour and glory, world
+without end.--Amen.
+
+
+
+
+
+THE PARABLE OF THE TARES,
+BY BISHOP LATIMER, PREACHED ON THE 7TH OF FEBRUARY, 1553.
+
+
+    MATTHEW XIII.--_The kingdom of heaven is likened unto a man which
+    sowed good seed in his field: but while men slept, his enemy came
+    and sowed tares among the wheat, and went his way, &c._
+
+
+This is a parable or similitude wherein our Saviour compared the kingdom
+of God, that is, the preaching of his word, wherein consisteth the
+salvation of mankind, unto a husbandman who sowed good seed in his field.
+
+But before we come unto the matter, you shall first learn to understand
+what this word parable, which is a Greek word, and used in the Latin and
+English tongue, means; that is to say, "A parable is a comparison of two
+things that are unlike outwardly;" while in effect they signify but one
+thing, for they appertain to one end; as in this place, Christ compared
+the word of God unto seed: which two things are unlike, but yet they teach
+one thing; for like as the seed is sown in the earth, so is the word of
+God sown in our hearts: and thus much of this word parable.
+
+The sum of this gospel is, first he speaks of a husbandman that sowed good
+seed; after that he mentions an enemy that sowed evil seed. And these two
+manner of seeds, that is, the husbandman's seed that was good, and the
+enemy's seed which was naught, came up both together: so that the enemy
+was as busy as the other in sowing his evil seed. And while he was busy in
+sowing it, it was unknown. And at the first springing up, it all seemed to
+be good seed, but at length the servant of the husbandman perceived the
+evil seed sown amongst the good; therefore he came and told his master,
+showing him all the matter, and required leave to gather the evil seed
+from amongst the other. The husbandman himself said, "Our enemy hath done
+this. But for all that, let it alone until the harvest, and then will I
+separate the good from the evil." This is the sum of this gospel.
+
+First, note that he saith, "When everybody was asleep, then he came and
+sowed his seed." Who are these sleepers? The bishops and prelates, the
+slothful and careless curates and ministers; they with their negligence
+give the devil leave to sow his seed, for they sow not their seed. That
+is, they preach not the word of God, they instruct not the people with
+wholesome doctrine, and so they give place to the devil to sow his seed.
+For when the devil cometh, and findeth the heart of man not weaponed nor
+garnished with the word of God, he forthwith possesses the same, and so
+getteth victory through the slothfulness of the spirituality, which they
+shall one day grievously repent. For the whole scripture, that is to say,
+both the Old and New Testament, is full of threatenings against such
+negligent and slothful pastors; and they shall make a heavy and grievous
+account one day, when no excuse shall serve, but extreme punishment shall
+follow, for a reward of their slothfulness.
+
+This gospel gives occasion to speak of many things: for our Saviour
+himself expounded this parable unto his disciples after the people were
+gone from him, and he was come into the house. For the disciples were not
+so bold as to ask him of the meaning of this parable in the presence of
+the people; whereby we may learn good manners, to use in everything a good
+and convenient time. Also we may here learn to search and inquire
+earnestly, and with great diligence, for the true understanding of God's
+word. And when you hear a sermon and are in doubt of something, inquire
+about it, and be desirous to learn; for it is written, "Whosoever hath,
+unto him shall be given; and he shall have abundance." (Matt. xiii.) What
+means this saying?--When we hear the word of God, and have tasted somewhat
+thereof, and are afterwards desirous to go forward more and more, then
+shall we have further knowledge; for God will give us his grace to come to
+further understanding. And so the saying of our Saviour shall be fulfilled
+in us.
+
+Now when our Saviour heard the request of his disciples, he performs their
+desire, and begins to expound unto them the parable, saying, "I am he that
+soweth good seed: the adversary, the devil, is he who soweth evil seed."
+Here our Saviour, good people, makes known that he goeth about to do us
+good; but the devil doth quite the contrary, and he seeks to spoil and
+destroy us with his filthy and naughty seeds of false doctrine. The field
+here is the whole world. The harvest is the end of the world. The reapers
+are the angels of God, who are his servants: for as every lord or master
+has his servants to wait upon him, and to do his commandments, so the
+angels of God wait upon Him to do his commandments. The angels at the time
+of the harvest shall gather first all such as have been evil and have
+given occasion of wickedness, and go forward in the same without
+repentance or amendment of their lives. All such, I say, shall be gathered
+together and cast into the furnace of fire, "where shall be weeping and
+gnashing of teeth." For in the end of this wicked world, all such as have
+lived in the delights and pleasures of the same, and have not fought with
+the lusts and pleasures of their flesh, but are proud and stubborn, or
+bear hatred and malice unto their neighbours, or are covetous persons;
+also all naughty servants that do not their duties, and all those that use
+falsehood in buying and selling, and care not for their neighbours, but
+sell unto them false wares, or otherwise deceive them; all these are
+called "the offenders of this world," and all such shall be cast into the
+furnace where shall be weeping, and wailing, and gnashing of teeth.
+
+In like manner, all idle persons that will not work for their living, but
+go about loitering and are chargeable unto others; and also drunken
+persons that abuse the benefits of God in dishonouring themselves, so that
+they lose the use of reason, and their natural wits wherewith God has
+endued them, and make themselves like swine and beasts; also those who
+break wedlock, and despise matrimony, which is instituted of God himself.
+Hereunto add all swearers, all usurers, all liars, and deceivers; all
+these are called the seed of the devil; and so they are the devil's
+creatures through their own wickedness.
+
+But yet it is true that wicked men have their souls and bodies of God, for
+he is their Creator and Maker: but they themselves, in forsaking God and
+his laws, and following the devil and his instructions, make themselves
+members of the devil, and become his seed; therefore in the last day they
+shall be cast out into everlasting fire, when the trumpet shall blow, and
+the angels shall come and gather all those that offend from among the
+elect of God.
+
+The form of judgment shall be in this manner: Christ our Saviour at the
+day of judgment, being appointed of God, shall come down with great
+triumph and honour, accompanied with all his angels and saints that
+departed in faith out of this world before time: they shall come with him
+then, and all the elect shall be gathered to him, and there they shall see
+the judgment; but they themselves shall not be judged, but shall be like
+as judges with him. After the elect are separated from the wicked, he
+shall give a most horrible and dreadful sentence unto the wicked,
+commanding his angels to cast them into everlasting fire, where they shall
+have such torments as no tongue can express.
+
+Therefore our Saviour, desirous to set out the pains of hell unto us, and
+to make us afraid thereof, calls it fire, yea, a burning and unquenchable
+fire. For as there is no pain so grievous to a man as fire is, so the
+pains of hell pass all the pains that may be imagined by any man. There
+shall be sobbing and sighing, weeping and wailing, and gnashing of teeth,
+which are the tokens of unspeakable pains and griefs that shall come upon
+those that die in the state of damnation. For you must understand that
+there are but two places appointed by Almighty God, for all mankind, that
+is, heaven and hell. And in what state soever a man dieth, in the same he
+shall rise again, for there shall be no alteration or change. Those who
+die repentant and are sorry for their sins--who cry to God for mercy, are
+ashamed of their wickedness, and believe with all their hearts that God
+will be merciful unto them through the passion of our Saviour Christ;
+those who die in such a faith, shall come into everlasting life and
+felicity, and shall rise in the last day in a state of salvation. For
+look--as you die, so shall you arise. Whosoever departeth out of this world
+without a repentant heart, and has been a malicious and envious man, and a
+hater of the word of God, and so continues, and will not repent and be
+sorry, and call upon God with a good faith, or has no faith at all; that
+man shall come to everlasting damnation; and so he shall arise again at
+the last day. For there is nothing that can help a soul when departed out
+of its damnation, or hinder it of its salvation.
+
+For when a man dies without faith in Christ, all the masses in the whole
+world are not able to relieve him; and so to conclude, all the travails
+that we have had in time past by seeking of remedy by purgatory, and all
+the great costs and expenses that may be bestowed upon any soul lying in
+the state of damnation, can avail nothing, neither can it do any good. For
+as I said before, the judgments of God are immutable, that is--as you die,
+so shall you rise. If you die in the state of salvation, you shall rise so
+again, and receive your body, and remain in salvation. Again, if you die
+in damnation, you shall rise in the same state, and receive your body, and
+return again to the same state, and be punished world without end, with
+unspeakable pains and torments. For our natural fire, in comparison to
+hell-fire, is like a fire painted on a wall; but that shall be so extreme,
+that no man is able to express the terrible horror and grief thereof.
+
+O what a pitiful thing is it, that man will not consider this, and leave
+the sin and pleasure of this world, and live godly; but is so blind and
+mad, that he will rather have a momentary, and a very short and small
+pleasure, than hearken to the will and pleasure of Almighty God; who can
+take away everlasting pain and woe, and give unto him everlasting
+felicity! That a great many of us are damned, the fault is not in God, for
+"God would have all men be saved." But the fault is in ourselves, and in
+our own madness, who had rather have damnation than salvation. Therefore,
+good people, consider these terrible pains in your minds, which are
+prepared for the wicked and ungodly, avoid all wickedness and sin: set
+before your eyes the wonderful joy and felicity, and the innumerable
+treasures which God hath laid up for you that fear and love him, and live
+after his will and commandments; for no tongue can express, no eye hath
+seen, no heart can comprehend, nor conceive the great felicity that God
+hath prepared for his elect and chosen, as St. Paul witnesses. Consider,
+therefore, I say, these most excellent treasures, and exert yourselves to
+obtain the fruition of the same. Continue not, neither abide nor wallow
+too long in your sins, like as swine lieth in the mire. Make no delay to
+repent of your sin, and to amend your life, for you are not so sure to
+have repentance in the end. It is a common saying, "Late repentance is
+seldom sincere." Therefore consider this thing with yourself betimes, and
+study to amend your life: for what avails it to have all the pleasures of
+the world for a while, and after that to have everlasting pain and
+infelicity?
+
+Therefore let every one examine his own conscience when he finds himself
+unready. For all such as through the goodness of God have received faith,
+and then wrestling with sin, consent not unto it, but are sorry for it
+when they fall, and do not abide nor dwell in the same, but rise up again
+forthwith, and call for forgiveness thereof, through the merits of our
+Saviour Jesus Christ--all such are called just: that is to say, all that
+die with a repentant heart, and are sorry that they have sinned, and are
+minded if God give them longer time to live, to amend all faults, and lead
+a new life; then are they just; but not through their own merits or good
+works. For if God should enter into judgment with us, none are able to
+stand before his face; neither may any of his saints be found just;
+neither St. John Baptist, St. Peter, nor St. Paul; no nor is the mother of
+our Saviour Christ herself just, if she should be judged after the rigour
+of the law. For all are and must be justified by the justification of our
+Saviour Christ, and so we must be justified, and not by our own
+well-doing, but our justice standeth in this, that our righteousness is
+forgiven us through the righteousness of Christ, for if we believe in him,
+then are we made righteous. For he fulfilled the law, and afterwards
+granted the same to be ours, if we believe that his fulfilling is our
+fulfilling; for the apostle Saint Paul saith, "He hath not spared his own
+Son, but hath given him up for us; and how then may it be, but that we
+should have all things with him?"
+
+Therefore it must needs follow, that when he gave us his only Son, he gave
+us also his righteousness, and his fulfilling of the law. So that we are
+justified by God's free gift, and not of ourselves, nor by our merits: but
+the righteousness of Christ is accounted to be our righteousness, and
+through the same we obtain everlasting life, and not through our own
+doings; for, as I said before, if God should enter into judgment with us,
+we should be damned.
+
+Therefore take heed and be not proud, and be humble and low, and trust not
+too much in yourselves; but put your only trust in Christ our Saviour. And
+yet you may not utterly set aside the doing of good works; but especially
+look that you have always oil in readiness for your lamps, or else you may
+not come to the wedding, but shall be shut out, and thrust into
+everlasting darkness. This oil is faith in Christ, which if you lack, then
+all things are unsavory before the face of God: but a great many people
+are much deceived, for they think themselves to have faith when indeed
+they have it not. Some peradventure will say, How shall I know whether I
+have faith or not? Truly you shall find this in you, if you have no mind
+to leave sin; then sin grieves you not, but you are content to go forward
+in the same, and you delight in it, and hate it not, neither do you feel
+what sin is: when you are in such a case, then you have no faith, and
+therefore are like to perish everlastingly. For that man who is sore sick,
+and yet feels not his sickness, he is in great danger, for he has lost all
+his senses; so that man who has gone so far in sin, that he feels his sin
+no more, is like to be damned, for he is without faith.
+
+Again, that man is in good case, who can be content to fight and strive
+with sin, and to withstand the devil, and his temptations, and calls for
+the help of God, and believes that God will help him, and make him strong
+to fight. That man shall not be overcome by the devil. And whosoever feels
+this in his heart, and so wrestles with sin, may be sure that he has
+faith, and is in the favour of God.
+
+But if you will have a trial of your faith, then do this--Examine yourself
+concerning your enemy; he does you harm, he slanders you, or takes away
+your living from you. How shall you conduct yourself towards such a man?
+If you can find in your heart to pray for him, to love him with all your
+heart, and forgive him with a good-will all that he has sinned against
+you--if you can find this readiness in your heart, then you are one of
+those who have faith, if you would have him to be saved as well as
+yourself. And if you can do this you may argue that your sin is forgiven,
+and that you are none of those that shall be cast out, but shall be
+received and placed among the number of the godly, and shall enjoy with
+them everlasting life. For St. Paul saith, "Those that are just," that is,
+those that are justified by faith, and exercise faith in their living and
+conversation, "they shall shine like unto the sun in the kingdom of God;"
+that is to say, they shall be in exceeding great honour and glory. For
+like as the sun exceeds in brightness all other works of God, and is
+beautiful in the eyes of every man; so shall all the faithful be beautiful
+and endued with honour and glory: although in this world they are but
+outcasts, and accounted as "The dross and filth of the world;" but in the
+other world, when the angels shall gather together the wicked, and cast
+them into the fire, then shall the elect shine as the sun in the kingdom
+of God. For no man can express the honour and glory that they shall have,
+who will be content to suffer all things for God's sake, and reform
+themselves after his will; or are content to be told of their faults, and
+glad to amend the same, and humble themselves under the mighty hand of
+God.
+
+Also the householder said unto his servants, "Let them alone until
+harvest." Here you may learn that the preachers and ministers of the word
+of God, have not authority to compel the people with violence to goodness,
+although they are wicked. But they should admonish them only with the word
+of God, not pull the wicked out by the throat; for that is not their duty.
+All things must be done according as God has appointed. God has appointed
+the magistrates to punish the wicked; for so he saith, "Thou shalt take
+away the evil from amongst the people, thou shalt have no pity of him." If
+he be a thief, an adulterer, or a whore-monger, away with him. But when
+our Saviour saith, "Let them grow;" he speaks not of the civil
+magistrates, for it is their duty to pull them out; but he signifies that
+there will be such wickedness in spite of the magistrates, and teaches
+that the ecclesiastical power is ordained, not to pull out the wicked with
+the sword, but only to admonish them with the word of God, which is called
+"The sword of the Spirit." So did John Baptist, saying, "Who hath taught
+you to flee from the wrath of God that is at hand?"
+
+So did Peter in the Acts of the Apostles; "Whom you have crucified," he
+said unto the Jews. What follows? "They were pricked in their hearts;"
+contrition and repentance followed as soon as the word was preached unto
+them. Therefore they said, "Brethren, what shall we do? How shall we be
+made clean from our sins, that we may be saved?" Then he sends them to
+Christ. So that it appears in this gospel, and by these examples, that the
+preacher has no other sword, but the sword of the word of God: with that
+sword he may strike them. He may rebuke their wicked living, and further
+he ought not to go. But kings and magistrates have power to punish with
+the sword the obstinate and vicious livers, and to put them to due
+punishment.
+
+Now to make an end, with this one lesson, which is, If you dwell in a town
+where are some wicked men that will not be reformed, nor in anywise amend
+their lives, as there are commonly some in every town; run not therefore
+out of the town, but tarry there still, and exercise patience amongst
+them, exhort them, whensoever occasion serves, to amendment. And do not as
+the fondness of the monkery first did, for they at the first made so great
+account of the holiness of their good life, that they could not be content
+to live and abide in cities and towns where sinners and wicked doers were,
+but thought to amend the matter; and therefore ran out into the
+wilderness, where they fell into great inconveniences. For some despised
+the communion of the body and blood of our Saviour Christ, and so fell
+into other errors, so God punished them for their foolishness and
+uncharitableness. We are born into this world, not for our own sakes only,
+but for every Christian's sake. They forgetting this commandment of love
+and charity, ran away from their neighbours, like beasts and wild horses,
+that cannot abide the company of men. So there have been some in our time
+who follow their example, separating themselves from the company of other
+men, and therefore God gave them a perverted judgment. Therefore when you
+dwell in any evil town or parish, follow not these examples; but remember
+that Lot, dwelling in the midst of Sodom, was nevertheless preserved from
+the wrath of God, and such will be preserved in the midst of the wicked.
+But for all that, you must not flatter them in their evil doings and
+naughty livings, but rebuke their sins and wickedness, and in nowise
+consent unto them. Then it will be well with you here in this world, and
+in the world to come you shall have life everlasting: which grant both to
+you and me, God the Father, the Son, and the Holy Ghost.--Amen.
+
+
+
+
+
+A SERMON ON ISAIAH XXVI.
+BY JOHN KNOX.
+
+
+[In the Prospectus of our Publication it was stated, that one discourse,
+at least, would be given in each number. A strict adherence to this
+arrangement, however, it is found, would exclude from our pages some of
+the most talented discourses of our early Divines; and it is therefore
+deemed expedient to depart from it as occasion may require. The following
+Sermon will occupy two numbers, and we hope, that from its intrinsic
+value, its historical interest, and the illustrious name of its author, it
+will prove generally acceptable to our readers. For the information of
+those who may not be acquainted with the circumstances attending its
+delivery, we subjoin the following extract from a late edition of the
+select works of Knox:--
+
+"Henry Darnley (king of Scotland by his marriage with queen Mary,) went
+sometimes to mass with the queen, and sometimes attended the protestant
+sermons. To silence the rumours then circulated of his having forsaken the
+reformed religion, he, on the 19th of August, 1565, attended service at
+St. Giles's church, sitting on a throne which had been prepared for him.
+Knox preached that day on Isaiah xxvi. 13, 14, and happened to prolong the
+service beyond the usual time. In one part of the sermon, he quoted these
+words of scripture, 'I will give children to be their princes, and babes
+shall rule over them: children are their oppressors, and women rule over
+them.' In another part he referred to God's displeasure against Ahab,
+because he did not correct his idolatrous wife Jezebel. No particular
+application of these passages was made by Knox, but the king considered
+them as reflecting upon the queen and himself, and returned to the palace
+in great wrath. He refused to dine, and went out to hawking.
+
+That same afternoon Knox was summoned from his bed to appear before the
+council. He went accompanied by several respectable inhabitants of the
+city. The secretary informed him of the king's displeasure at his sermon,
+and desired that he would abstain from preaching for fifteen or twenty
+days. Knox answered, that he had spoken nothing but according to his text,
+and if the church would command him either to preach or abstain, he would
+obey so far as the word of God would permit him. The king and queen left
+Edinburgh during the week following, and it does not appear that Knox was
+actually suspended from preaching."
+
+The following are Knox's reasons for the publication of this Sermon,
+extracted from his preface to the first edition.
+
+"If any will ask, To what purpose this sermon is set forth? I answer, To
+let such as satan has not altogether blinded, see upon how small occasions
+great offence is now conceived. This sermon is it, for which, from my bed,
+I was called before the council; and after long reasoning, I was by some
+forbidden to preach in Edinburgh, so long as the king and queen were in
+town. This sermon is it, that so offends such as would please the court,
+and will not appear to be enemies to the truth; yet they dare affirm, that
+I exceeded the bounds of God's messenger. I have therefore faithfully
+committed unto writing whatsoever I could remember might have been
+offensive in that sermon; to the end, that the enemies of God's truth, as
+well as the professors of the same, may either note unto me wherein I have
+offended, or at the least cease to condemn me before they have convinced
+me by God's manifest word."]
+
+A SERMON ON ISAIAH XXVI.
+
+
+    ISAIAH XXXVI. 13, 14, 15, 16, &c.--_O Lord our God, other lords
+    besides thee have had dominion over us; but by thee only will we
+    make mention of thy name._
+
+    _They are dead, they shall not live; they are deceased, they shall
+    not rise; therefore hast thou visited and destroyed them, and made
+    all their memory to perish._
+
+    _Thou hast increased the nation, O Lord, thou hast increased the
+    nation, thou art glorified; thou hast removed it far unto the ends
+    of the earth._
+
+    _Lord, in trouble have they visited thee, they poured out a prayer
+    when thy chastening was upon them, &c._
+
+
+As the skilful mariner (being master,) having his ship tossed with a
+vehement tempest, and contrary winds, is compelled oft to traverse, lest
+that, either by too much resisting to the violence of the waves, his
+vessel might be overwhelmed; or by too much liberty granted, might be
+carried whither the fury of the tempest would, so that his ship should be
+driven upon the shore, and make shipwreck; even so doth our prophet Isaiah
+in this text, which now you have heard read. For he, foreseeing the great
+desolation that was decreed in the council of the Eternal, against
+Jerusalem and Judah, namely, that the whole people, that bare the name of
+God, should be dispersed; that the holy city should be destroyed; the
+temple wherein was the ark of the covenant, and where God had promised to
+give his own presence, should be burnt with fire; and the king taken, his
+sons in his own presence murdered, his own eyes immediately after be put
+out; the nobility, some cruelly murdered, some shamefully led away
+captives; and finally, the whole seed of Abraham rased, as it were, from
+the fate of the earth. The prophet, I say, fearing these horrible
+calamities, doth, as it were, sometimes suffer himself, and the people
+committed to his charge, to be carried away with the violence of the
+tempest, without further resistance than by pouring forth his and their
+dolorous complaints before the majesty of God, as in the 13th, 17th, and
+18th verses of this present text we may read. At other times he valiantly
+resists the desperate tempest, and pronounces the fearful destruction of
+all such as trouble the church of God; which he pronounces that God will
+multiply, even when it appears utterly to be exterminated. But because
+there is no final rest to the whole body till the Head return to judgment,
+he exhorts the afflicted to patience, and promises a visitation whereby
+the wickedness of the wicked shall be disclosed, and finally recompensed
+in their own bosoms.
+
+These are the chief points of which, by the grace of God, we intend more
+largely at this present to speak;
+
+_First_, The prophet saith, "O Lord our God, other lords besides thee have
+ruled us."
+
+This, no doubt, is the beginning of the dolorous complaint, in which he
+complains of the unjust tyranny that the poor afflicted Israelites
+sustained during the time of their captivity. True it is, that the prophet
+was gathered to his fathers in peace, before this came upon the people:
+for a hundred years after his decease the people were not led away
+captive; yet he, foreseeing the assurance of the calamity, did before-hand
+indite and dictate unto them the complaint, which afterward they should
+make. But at the first sight it appears, that the complaint has but small
+weight; for what new thing was it, that other lords than God in his own
+person ruled them, seeing that such had been their government from the
+beginning? For who knows not, that Moses, Aaron, and Joshua, the judges,
+Samuel, David, and other godly rulers, were men, and not God; and so other
+lords than God ruled them in their greatest prosperity.
+
+For the better understanding of this complaint, and of the mind of the
+prophet, we must, _first_, observe from whence all authority flows; and,
+_secondly_, to what end powers are appointed by God: which two points
+being discussed, we shall better understand, what lords and what authority
+rule beside God, and who they are in whom God and his merciful presence
+rules.
+
+The _first_ is resolved to us by the words of the apostle, saying, "There
+is no power but of God." David brings in the eternal God speaking to
+judges and rulers, saying, "I have said, ye are gods, and sons of the Most
+High." (Psal. lxxxii.) And Solomon, in the person of God, affirmeth the
+same, saying, "By me kings reign, and princes discern the things that are
+just." From which place it is evident, that it is neither birth, influence
+of stars, election of people, force of arms, nor finally, whatsoever can
+be comprehended under the power of nature, that makes the distinction
+betwixt the superior power and the inferior, or that establishes the royal
+throne of kings; but it is the only and perfect ordinance of God, who
+willeth his terror, power, and majesty, partly to shine in the thrones of
+kings, and in the faces of judges, and that for the profit and comfort of
+man. So that whosoever would study to deface the order of government that
+God has established, and allowed by his holy word, and bring in such a
+confusion, that no difference should be betwixt the upper powers and the
+subjects, does nothing but avert and turn upside down the very throne of
+God, which he wills to be fixed here upon earth; as in the end and cause
+of this ordinance more plainly shall appear: which is the _second_ point
+we have to observe, for the better understanding of the prophet's words
+and mind.
+
+The end and cause then, why God imprints in the weak and feeble flesh of
+man this image of his own power and majesty, is not to puff up flesh in
+opinion of itself; neither yet that the heart of him, that is exalted
+above others, should be lifted up by presumption and pride, and so despise
+others; but that he should consider he is appointed lieutenant to One,
+whose eyes continually watch upon him, to see and examine how he behaves
+himself in his office. St. Paul, in few words, declares the end wherefore
+the sword is committed to the powers, saying, "It is to the punishment of
+the wicked doers, and unto the praise of such as do well." Rom. xiii.
+
+Of which words it is evident, that the sword of God is not committed to
+the hand of man, to use as it pleases him, but only to punish vice and
+maintain virtue, that men may live in such society as is acceptable before
+God. And this is the true and only cause why God has appointed powers in
+this earth.
+
+For such is the furious rage of man's corrupt nature, that, unless severe
+punishment were appointed and put in execution upon malefactors, better it
+were that man should live among brutes and wild beasts than among men. But
+at this present I dare not enter into the description of this
+common-place; for so should I not satisfy the text, which by God's grace I
+purpose to explain. This only by the way--I would that such as are placed
+in authority should consider, whether they reign and rule by God, so that
+God rules them; or if they rule without, besides, and against God, of whom
+our prophet hero complains.
+
+If any desire to take trial of this point, it is not hard; for Moses, in
+the election of judges, and of a king, describes not only what persons
+shall be chosen to that honour, but also gives to him that is elected and
+chosen, the rule by which he shall try himself, whether God reign in him
+or not, saying, "When he shall sit upon the throne of his kingdom, he
+shall write to himself an exemplar of this law, in a book by the priests
+and Levites; it shall be with him, and he shall lead therein, all the days
+of his life: that he may learn to fear the Lord his God, and to keep all
+the words of his law, and these statutes, that he may do them; that his
+heart be not lifted up above his brethren, and that he turn not from the
+commandment, to the right hand, or to the left." Deut. xvii.
+
+The same is repeated to Joshua, in his inauguration to the government of
+the people, by God himself, saying, "Let not the book of this law depart
+from thy mouth, but meditate in it day and night, that thou mayest keep
+it, and do according to all that which is written in it. For then shall
+thy way be prosperous, and thou shall do prudently." Josh. i.
+
+The _first_ thing then that God requires of him, who is called to the
+honour of a king, is, The knowledge of his will revealed in his word.
+
+The _second_ is, An upright and willing mind, to put in execution such
+things as God commands in his law, without declining to the right, or to
+the left hand.
+
+Kings then have not an absolute power, to do in their government what
+pleases them, but their power is limited by God's word; so that if they
+strike where God has not commanded, they are but murderers; and if they
+spare where God has commanded to strike, they and their throne are
+criminal and guilty of the wickedness which abounds upon the face of the
+earth, for lack of punishment.
+
+O that kings and princes would consider what account shall be craved of
+them, as well of their ignorance and misknowledge of God's will, as for
+the neglecting of their office! But now, to return to the words of the
+prophet. In the person of the whole people he complains unto God, that the
+Babylonians (whom he calls, "other lords besides God," both because of
+their ignorance of God, and by reason of their cruelty and inhumanity,)
+had long ruled over them in great rigour, without pity or compassion upon
+the ancient men, and famous matrons: for they, being mortal enemies to the
+people of God, sought by all means to aggravate their yoke, yea, utterly
+to exterminate the memory of them, and of their religion, from the face of
+the earth.
+
+After the first part of this dolorous complaint, the prophet declares the
+protestation of the people, saying, "Nevertheless in thee shall we
+remember thy name," (others read it, But we will remember thee only, and
+thy name;) but in the Hebrew there is no conjunction copulative in that
+sentence. The mind of the prophet is plain, namely, that notwithstanding
+the long sustained affliction, the people of God declined not to a false
+and vain religion, but remembered God, who sometime appeared to them in
+his merciful presence; which although they saw not then, yet they would
+still remember his name--that is, they would call to mind the doctrine and
+promise, which formerly they heard, although in their prosperity they did
+not sufficiently glorify God, who so mercifully ruled in the midst of
+them. The temptation, no doubt, of the Israelites was great in those days;
+they were carried captives from the land of Canaan, which was to them the
+gage and pledge of God's favour towards them: for it was the inheritance
+that God promised to Abraham, and to his seed for ever. The league and
+covenant of God's protection appeared to have been broken--they lamentably
+complain that they saw not their accustomed signs of God's merciful
+presence. The true prophets were few, and the abominations used in Babylon
+were exceedingly many: and so it might have appeared to them, that in vain
+it was that they were called the posterity of Abraham, or that ever they
+had received the law, or form of right religion from God. That we may the
+better feel it in ourselves, the temptation, I say, was even such, as if
+God should utterly destroy all order and policy that this day is within
+his church--that the true preaching of the word should be suppressed--the
+right use of sacraments abolished--idolatry and papistical abomination
+erected up again; and therewith, that our bodies should be taken prisoners
+by Turks, or other manifest enemies of God, and of all godliness. Such, I
+say, was their temptation; how notable then is this their confession that
+in bondage they make, namely, That they will remember God only; although
+he has appeared to turn his face from them, they will remember his name,
+and will call to mind the deliverance promised!
+
+Hereof have we to consider, what is our duty, if God bring us to the like
+extremity, as for our offences and unthankfulness justly he may. This
+confession is not the fair flattering words of hypocrites, lying and
+bathing in their pleasures; but it is the mighty operation of the Spirit
+of God, who leaves not his own destitute of some comfort, in their most
+desperate calamities. This then is our duty, not only to confess our God
+in time of peace and quietness, but he chiefly craves, that we avow him in
+the midst of his and our enemies; and this is not in us to do, but it
+behoves that the Spirit of God work in us, above all power of nature; and
+thus we ought earnestly to meditate before the battle rise more vehement,
+which appears not to be far off. But now must we somewhat more deeply
+consider these judgments of God.
+
+This people dealt with thus, as we have heard, were the only people upon
+the face of the earth to whom God was rightly known; among them only were
+his laws, statutes, ordinances, and sacrifices, used and put in practice;
+they only invocated his name; and to them alone had he promised his
+protection and assistance. What then should be the cause, that he should
+give them over unto this great reproach; and bring them into such
+extremity that his own name, in them, should be blasphemed? The prophet
+Ezekiel, who saw this horrible destruction, forespoken by Isaiah, put into
+just execution, gives an answer in these words, "I gave unto them laws
+that were good, in the which whosoever should walk, should live in them;
+but they would not walk in my ways, but rebelled against me; and
+therefore, I have given unto them laws that are not good, and judgments,
+in the which they shall not live." (Ezek. xx.) The writers of the books of
+Kings and Chronicles declare this in more plain words, saying, "The Lord
+sent unto them his prophets, rising early, desiring of them to return unto
+the Lord, and to amend their wicked ways, for he would have spared his
+people, and his tabernacle; but they mocked his servants, and would not
+return unto the Lord their God to walk in his ways." (2 Kings xvii.) Yea,
+Judah itself kept not the precepts of the Lord God, but walked in the
+manners and ordinances of Israel; that is, of such as then had declined to
+idolatry from the days of Jeroboam; and therefore, the Lord God abhorred
+the whole seed of Israel, that is, the whole body of the people; he
+punished them, and gave them into the hands of those that spoiled them,
+and so he cast them out from his presence.
+
+Hereof it is evident, that their disobedience unto God, and unto the
+voices of his prophets, was the cause of their destruction. Now have we to
+take heed how we should use the good laws of God; that is, his will
+revealed unto us in his word; and that order of justice, which by him, for
+the comfort of man, is established amongst men. There is no doubt but that
+obedience is the most acceptable sacrifice unto God, and that which above
+all things he requires; so that when he manifests himself by his word, men
+should follow according to their vocation and commandment. Now so it is,
+that God, by that great Pastor our Lord Jesus, now manifestly in his word
+calls us from all impiety, as well of body as of mind, to holiness of
+life, and to his spiritual service; and for this purpose he has erected
+the throne of his mercy among us, the true preaching of his word, together
+with the right administration of his sacraments: but what our obedience
+is, let every man examine his own conscience, and consider what statutes
+and laws we would have to be given unto us.
+
+Wouldst thou, O Scotland! have a king to reign over thee in justice,
+equity, and mercy? Subject thou thyself to the Lord thy God, obey his
+commandments, and magnify thou the word that calleth unto thee, "This is
+the way, walk in it;" (Isa. xxx.) and if thou wilt not, flatter not
+thyself; the same justice remains this day in God to punish thee,
+Scotland, and thee Edinburgh especially, which before punished the land of
+Judah, and the city of Jerusalem. Every realm or nation, saith the prophet
+Jeremiah, that likewise offendeth, shall be likewise punished. (Jer. ix.)
+But if thou shalt see impiety placed in the seat of justice above thee, so
+that in the throne of God (as Solomon complains, Eccles. iii.) reigns
+nothing but fraud and violence, accuse thine own ingratitude and rebellion
+against God; for that is the only cause why God takes away "the strong man
+and the man of war, the judge and the prophet, the prudent and the aged,
+the captain and the honourable, the counsellor and the cunning artificer;
+and I will appoint, saith the Lord, children to be their princes, and
+babes shall rule over them. Children are extortioners of my people, and
+women have rule over them." Isa. iii.
+
+If these calamities, I say, apprehend us, so that we see nothing but the
+oppression of good men, and of all godliness, and that wicked men without
+God reign above us; let us accuse and condemn ourselves, as the only cause
+of our own miseries. For if we had heard the voice of the Lord our God,
+and given upright obedience unto the same, God would have multiplied our
+peace, and would have rewarded our obedience before the eyes of the world.
+But now let us hear what the prophet saith further: "The dead shall not
+live," saith he, "neither shall the tyrants, nor the dead arise, because
+thou hast visited and scattered them, and destroyed all their memory,"
+verse 14.
+
+From this 14th verse, unto the end of the 19th, it appears, that the
+prophet observes no order; yea, that he speaks things directly
+repugning(6) one to another; for, _first_, he saith, "The dead shall not
+live:" afterwards, he affirms, "Thy dead men shall live." _Secondly_, he
+saith, "Thou hast visited and scattered them, and destroyed all their
+memory." Immediately after, he saith, "Thou hast increased thy nation, O
+Lord, thou hast increased thy nation. They have visited thee, and have
+poured forth a prayer before thee."
+
+Who, I say, would not think, that these are things not only spoken without
+good order and purpose, but also manifestly repugning one to another? For
+to live, and not to live, to be so destroyed that no memorial remains, and
+to be so increased that the coasts of the earth shall be replenished,
+seems to import plain contradiction. For removing of this doubt, and for
+better understanding the prophet's mind, we must observe, that the prophet
+had to do with divers sorts of men; he had to do with the conjured(7) and
+manifest enemies of God's people, the Chaldeans or Babylonians; even so,
+such as profess Christ Jesus have to do with the Turks and Saracens. He
+had to do with the seed of Abraham, whereof there were three sorts. The
+ten tribes were all degenerated from the true worshipping of God, and
+corrupted with idolatry, as this day are our pestilent papists in all
+realms and nations; there rested only the tribe of Judah at Jerusalem,
+where the form of true religion was observed, the law taught, and the
+ordinances of God outwardly kept. But yet there were in that body, I mean,
+in the body of the visible church, a great number that were hypocrites, as
+this day yet are among us that profess the Lord Jesus, and have refused
+papistry; also not a few that were licentious livers; some that turned
+their back to God, that is, had forsaken all true religion; and some that
+lived a most abominable life, as Ezekiel saith in his vision; and yet
+there were some godly, as a few wheat-corns, oppressed(8) and hid among
+the multitude of chaff: now, according to this diversity, the prophet
+keeps divers purposes, and yet in most perfect order.
+
+And first, after the first part of the complaint of the afflicted as we
+have heard, in vehemency of spirit he bursts forth against all the proud
+enemies of God's people, against all such as trouble them, and against all
+such as mock and forsake God, and saith, "The dead shall not live, the
+proud giants shall not rise; thou hast scattered them, and destroyed their
+memorial." In which words he contends against the present temptation and
+dolorous state of God's people, and against the insolent pride of such as
+oppressed them; as if the prophet should say, O ye troublers of God's
+people! howsoever it appears to you in this your bloody rage, that God
+regards not your cruelty, nor considers what violence you do to his poor
+afflicted, yet shall you he visited, yea, your carcases shall fall and lie
+as stinking carrion upon the face of the earth, you shall fall without
+hope of life, or of a blessed resurrection; yea, howsoever you gather your
+substance, and augment your families, you shall be so scattered, that you
+shall leave no memorial of you to the posterities to come, but that which
+shall be execrable and odious.
+
+Hereof the tyrants have their admonition, and the afflicted church
+inestimable comfort: the tyrants that oppress, shall receive the same end
+which they did who have passed before; that is, they shall die and fall
+with shame, without hope of resurrection, as is aforesaid. Not that they
+shall not arise to their own confusion and just condemnation; but that
+they shall not recover power, to trouble the servants of God; neither yet
+shall the wicked arise, as David saith, in the counsel of the just. Now
+the wicked have their councils, their thrones, and finally handle(9) (for
+the most part) all things that are upon the face of the earth; but the
+poor servants of God are reputed unworthy of men's presence, envied and
+mocked; yea, they are more vile before these proud tyrants, than is the
+very dirt and mire which is trodden under foot. But in that glorious
+resurrection, this state shall be changed; for then shall such as now, by
+their abominable living and cruelty, destroy the earth, and molest God's
+children, see Him whom they have pierced; they shall see the glory of such
+as now they persecute, to their terror and everlasting confusion. The
+remembrance hereof ought to make us patient in the days of affliction, and
+so to comfort us, that when we see tyrants in their blind rage tread under
+foot the saints of God, we despair not utterly, as if there were neither
+wisdom, justice, nor power above in the heavens, to repress such tyrants,
+and to redress the dolours of the unjustly afflicted. No, brethren, let us
+be assured, that the right hand of the Lord will change the state of
+things that are most desperate. In our God there is wisdom and power, in a
+moment to change the joy and mirth of our enemies into everlasting
+mourning, and our sorrows into joy and gladness that shall have no end.
+
+Therefore, in these apparent calamities, (and marvel not that I say
+_apparent_ calamities, for he that sees not a fire is begun, that shall
+burn more than we look for, unless God of his mercy quench it,(10) is more
+than blind,) let us not be discouraged, but with unfeigned repentance let
+us return to the Lord our God; let us accuse and condemn our former
+negligence, and steadfastly depend upon his promised deliverance; so shall
+our temporal sorrows be converted into everlasting joy. The doubt that
+might be moved concerning the destruction of those whom God exalteth,
+shall be discussed, if time will suffer, after we have passed throughout
+the text. The prophet, now proceeds, and saith, "Thou hast increased the
+nations, O Lord, thou hast increased the nations; thou art made glorious,
+thou hast enlarged all the coasts of the earth. Lord, in trouble," &c.
+verses 15, 16.
+
+In these words the prophet gives consolation to the afflicted, assuring
+them, that how horrible soever the desolation should be, yet should the
+seed of Abraham be so multiplied, that it should replenish the coasts of
+the earth; yea, that God should be more glorified in their affliction,
+than he was during the time of their prosperity. This promise, no doubt,
+was incredible when it was made; for who could have been persuaded, that
+the destruction of Jerusalem should have been the means whereby the nation
+of the Jews should have been increased? seeing that much rather it
+appeared, that the overthrow of Jerusalem should have been the very
+abolishing of the seed of Abraham: but we must consider, to what end it
+was that God revealed himself to Abraham, and what is contained in the
+promise of the multiplication of his seed, and the benediction promised
+thereto.
+
+First, God revealed himself to Abraham, to let all flesh understand, by
+the means of his word, that God first called man, and revealed himself
+unto him; that flesh can do nothing but rebel against God; for Abraham, no
+doubt, was an idolater, before God called him from Ur of the Chaldees. The
+promise was made, that the seed of Abraham should be multiplied as the
+stars of heaven, and as the sand of the sea; which is not simply to be
+understood of his natural seed, although it was sometimes greatly
+increased; but rather of such as should become the spiritual seed of
+Abraham, as the apostle speaks. Now, if we be able to prove, that the
+right knowledge of God, his wisdom, justice, mercy, and power, were more
+amply declared in their captivity, than at any time before, then we cannot
+deny, but that God, even when to man's judgment he had utterly rased them
+from the face of the earth, did increase the nation of the Jews, so that
+he was glorified in them, and extended the coasts of the earth for their
+habitation. And, for the better understanding hereof, let us shortly try
+the histories from their captivity to their deliverance; and after the
+same, to the coming of the Messiah.
+
+No doubt satan intended, by the dispersion of the Jews, so to have
+profaned the whole seed of Abraham, that among them neither should have
+remained the true knowledge of God, nor yet the spirit of sanctification,
+but that all should have come to a like contempt of God. For, I pray you,
+for what purpose was it, that Daniel and his fellows were taken into the
+king's court, were commanded to be fed at the king's table, and were put
+to the schools of their diviners, soothsayers, and astrologers? It may be
+thought that it proceeded of the king's humanity, and of a zeal which he
+had, that they should be brought up in virtue and good learning; and I
+doubt not but it was so understood by a great number of the Jews. But the
+secret practice of the devil was understood by Daniel, when he refused to
+defile himself with the king's meat, which was forbidden to the seed of
+Abraham in the law of their God. Well, God began shortly after to show
+himself mindful of his promise made by his prophet, and to trouble
+Nebuchadnezzar himself, by showing to him a vision in his dream; which the
+more troubled him, because he could not forget the terror of it, neither
+yet could he remember what the vision and the parts thereof were.
+Whereupon were called all the diviners, interpreters of dreams, and
+soothsayers, of whom the king demanded, if they could let him understand
+what he had dreamed: but while they answered, that such a question used
+not to be demanded of any soothsayer or magician, for the resolution
+thereof only appertained to the gods, whose habitation was not with men,
+the charge was given, that they all should be slain: and amongst the rest,
+Daniel, whose innocence the devil envied, was sought to have suffered the
+same judgment. He claimed, and asked time to disclose that secret; (I only
+touch the history, to let you see by what means God increased his
+knowledge) which being granted, the vision was revealed unto him; he
+shewed the same unto the king, with the true interpretation of it; adding,
+that the knowledge thereof came not from the stars, but only from the God
+of Abraham, who alone was and is the true God. Which being understood, the
+king burst forth in his confession, saying, "Of a truth your God is the
+most excellent of all gods, and he is Lord of kings, and only he that
+revealeth secrets, seeing that thou couldst open this secret." And when
+Nebuchadnezzar after that, being puffed up with pride by the counsel of
+his wicked nobility, would make an image, before which he would that all
+tongues and nations subject to him should make adoration; and when
+Shadrach, Meshach, and Abed-nego, would not obey his unjust commandment,
+and so were cast into the flaming furnace of fire; and yet by God's angels
+were so preserved, that no smell of fire remained on their persons or
+garments; this same king gave a more notable confession, saying, "The Lord
+God of Shadrach, Meshach, and Abed-nego, is to be praised, who hath sent
+his angels, and delivered his worshippers that put trust in him, who have
+done against the king's commandment; who have rather given their own
+bodies to torment, than that they would worship another god, except their
+own God. By me therefore is there made a decree, that whosoever shall
+blaspheme the God of Shadrach, Meshach, and Abed-nego, he shall be cut in
+pieces, and his house shall be made detestable." Dan. iii.
+
+Thus we see how God began, even almost in the beginning of their
+captivity, to notify his name, to multiply his knowledge, and set forth as
+well his power as his wisdom, and true worshipping, by those that were
+taken prisoners, yea, that were despised, and of all men contemned; so
+that the name and fear of the God of Abraham was never before notified to
+so many realms and nations. This wondrous work of God proceeded from one
+empire to another; for Daniel being promoted to great honour by Darius
+king of the Persians and Medes, fell into a desperate danger; for he was
+committed to prison among lions, because he was found breaking the king's
+injunction; not that the king desired the destruction of God's servants,
+but because the corrupt idolaters, who in hatred of Daniel had procured
+that law to be made, urged the king against his nature; but God, by his
+angel, stopped the lions' mouths, and so preserved his servant; which
+being considered, with the sudden destruction of Daniel's enemies by the
+same lions, king Darius, besides his own confession, wrote to all people,
+tongues, and nations, after this form; "It is decreed by me, That in all
+the dominions of my kingdom, men shall fear and reverence the God of
+Daniel, because he is the Living God, abiding for ever, whose kingdom
+shall not be destroyed, and his dominion remaineth; who saveth and
+delivereth, and sheweth signs and wonders in heaven and in earth, who hath
+delivered Daniel from the lions."
+
+This knowledge was yet further increased in the days of Cyrus, who giving
+freedom to the captives to return to their own native country, gave this
+confession; "Thus saith Cyrus the king of Persia, All the kingdoms of the
+earth hath the Lord God of heaven given unto me, and hath commanded me,
+that a house be built to him in Jerusalem, which is in Judah. Whosoever
+therefore of you, that are of his people, let the Lord his God be with
+him, and let him pass up to Jerusalem, and let him build the house of the
+Lord God of Israel; for he only is God that is in Jerusalem." (Ezra i.)
+Time will not suffer me to treat the points of this confession, neither
+yet did I for that purpose adduce the history; but only to let us see, how
+constantly God kept his promise in increasing his people, and in
+augmenting his true knowledge beyond men's expectation, when both they
+that were the seed of Abraham, and the religion which they professed,
+appeared utterly to have been extinguished. I say, he brought freedom out
+of bondage, light out of darkness, and life out of death. I am not
+ignorant, that the building of the temple, and the reparation of the walls
+of Jerusalem, were long stayed, so that the work had many enemies; but the
+hand of God so prevailed in the end, that a decree was made by Darius, (by
+him I suppose that succeeded to Cambyses,) not only that all things
+necessary for the building of the temple, and for the sacrifices that were
+to be burnt there, should be ministered upon the king's charges; but also,
+that "whosoever should hinder that work, or change that decree, that a
+tree should be taken out of his house, and that he should be hanged
+thereupon; yea, that his house should be made a dunghill," (Ezra vi.); and
+thereto he added a prayer, saying, "The God of heaven, who hath placed his
+name there, root out every king and people, (O that kings and nations
+would understand!) that shall put his hand, either to change or to hurt
+this house of God that is in Jerusalem." And so, in despite of satan, was
+the temple built, the walls repaired, and the city inhabited; and in the
+most desperate dangers it was preserved, until the promised Messiah, the
+glory of the second temple, came, manifested himself to the world,
+suffered and rose again, according to the scriptures; and so, by sending
+forth his gospel from Jerusalem, replenished the earth with the true
+knowledge of God; and so did God in perfection increase the nation, and
+the spiritual seed of Abraham.
+
+Wherefore, dear brethren, we have no small consolation, if the state of
+all things be this day rightly considered. We see in what fury and rage
+the world, for the most part, is now raised, against the poor church of
+Jesus Christ, unto which he has proclaimed liberty, after the fearful
+bondage of that spiritual Babylon, in which we have been holden captives
+longer space than Israel was prisoner in Babylon itself: for if we shall
+consider, upon the one part, the multitude of those that live wholly
+without Christ; and, upon the other part, the blind rage of the pestilent
+papists; what shall we think of the small number of them that profess
+Christ Jesus, but that they are as a poor sheep, already seized in the
+claws of the lion; yea, that they, and the true religion which they
+profess, shall in a moment be utterly consumed?
+
+But against this fearful temptation, let us be armed with the promise of
+God, namely, that he will be the protector of his church; yea, that he
+will multiply it, even when to man's judgment it appears utterly to be
+exterminated. This promise has our God performed, in the multiplication of
+Abraham's seed, in the preservation of it when satan laboured utterly to
+have destroyed it, and in deliverance of the same, as we have heard, from
+Babylon. He hath sent his Son Christ Jesus, clad in our flesh, who hath
+tasted of all our infirmities, (sin excepted,) who hath promised to be
+with us to the end of the world; he hath further kept promise in the
+publication, yea, in the restitution of his glorious gospel. Shall we then
+think that he will leave his church destitute in this most dangerous age?
+Only let us cleave to his truth, and study to conform our lives to the
+same, and he shall multiply his knowledge, and increase his people. But
+now let us hear what the prophet saith more:
+
+"Lord, in trouble have they visited thee, they poured out a prayer when
+thy chastening was upon them," verse 16.
+
+The prophet means, that such as in the time of quietness did not rightly
+regard God nor his judgments, were compelled, by sharp corrections, to
+seek God; yea, by cries and dolorous complaints to visit him. True it is,
+that such obedience deserves small praise before men; for who can praise,
+or accept that in good part, which comes as it were of mere compulsion?
+And yet it is rare, that any of God's children do give unfeigned
+obedience, until the hand of God turn them. For if quietness and
+prosperity make them not utterly to forget their duty, both towards God
+and man, as David for a season, yet it makes them careless, insolent, and
+in many things unmindful of those things that God chiefly craves of them;
+which imperfection being espied, and the danger that thereof might ensue,
+our heavenly Father visits the sins of his children, but with the rod of
+his mercy, by which they are moved to return to their God, to accuse their
+former negligence, and to promise better obedience in all times hereafter;
+as David confessed, saying, "Before I fell in affliction I went astray,
+but now will I keep thy statutes."
+
+But yet, for the better understanding of the prophet's mind, we may
+consider how God doth visit man, and how man doth visit God; and what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon the chosen.
+
+God sometimes visits the reprobate in his hot displeasure, pouring upon
+them his plagues for their long rebellion; as we have heard before, that
+he visited the proud, and destroyed their memory. At other times God is
+said to visit his people, being in affliction, to whom he sends comfort or
+promise of deliverance, as he visited the seed of Abraham, when oppressed
+in Egypt. And Zacharias said, that God had visited his people, and sent
+unto them hope of deliverance, when John the Baptist was born. But of none
+of these visitations our prophet here speaks, but of that only which we
+have already touched; namely, when God layeth his correction upon his own
+children, to call them from the venomous breasts of this corrupt world,
+that they suck not in over great abundance the poison thereof; and he
+doth, as it were, wean them from their mother's breasts, that they may
+learn to receive other nourishment. True it is, that this weaning (or
+speaning, as we term it) from worldly pleasure, is a thing strange to the
+flesh. And yet it is a thing so necessary to God's children, that, unless
+they are weaned from the pleasures of the world, they can never feed upon
+that delectable milk of God's eternal verity; for the corruption of the
+one either hinders the other from being received, or else so troubles the
+whole powers of man, that the soul can never so digest the truth of God as
+he ought to do.
+
+Although this appears hard, yet it is most evident; for what can we
+receive from the world, but that which is in the world? What that is, the
+apostle John teaches; saying, "Whatsoever is in the world, is either the
+lust of the eyes, the lust of the flesh, or the pride of life." (1 John
+ii.) Now, seeing that these are not of the Father, but of the world, how
+can it be, that our souls can feed upon chastity, temperance, and
+humility, so long as our stomachs are replenished with the corruption of
+these vices?
+
+Now so it is, that flesh can never willingly refuse these fore-named, but
+rather still delights itself in every one of them; yea, in them all, as
+the examples are but too evident.
+
+It behoves therefore, that God himself shall violently pull his children
+from these venomous breasts, that when they lack the liquor and poison of
+the world, they may visit him, and learn to be nourished of him. Oh if the
+eyes of worldly princes should be opened, that they might see with what
+humour and liquor their souls are fed, while their whole delight consists
+in pride, ambition, and the lusts of the corrupt flesh! We understand then
+how God doth visit men, as well by his severe judgments, as by his
+merciful visitation of deliverance from troubles, or by bringing trouble
+upon his chosen for their humiliation; and now it remains to understand
+how man visits God. Man doth visit God, when he appears in his presence,
+be it for the hearing of his word, or for the participation of his
+sacraments; as the people of Israel, besides the observation of their
+sabbaths and daily oblations, were commanded thrice a-year to present
+themselves before the presence of the tabernacle; and as we do, and us
+often as we present ourselves to the hearing of the word. For there is the
+footstool, yea, there is the face and throne of God himself, wheresoever
+the gospel of Jesus Christ is truly preached, and his sacraments rightly
+ministered.
+
+But men may on this sort visit God hypocritically; for they may come for
+the fashion, they may hear with deaf ears; yea, they may understand, and
+yet never determine with themselves to obey that which God requires: and
+let such men be assured, that He who searches the secrets of hearts will
+be avenged of all such; for nothing can be more odious to God, than to
+mock him in his own presence. Let every man therefore examine himself,
+with what mind, and what purpose, he comes to hear the word of God; yea,
+with what ear he hears it, and what testimony his heart gives unto him,
+when God commands virtue, and forbids impiety.
+
+Repinest thou when God requires obedience? Thou hearest to thine own
+condemnation. Mockest thou at God's threatenings? Thou shalt feel the
+weight and truth of them, albeit too late, when flesh and blood cannot
+deliver thee from his hand. But the visitation, whereof our prophet
+speaks, is only proper to the sons of God, who, in the time when God takes
+from them the pleasures of the world, or shows his angry countenance unto
+them, have recourse unto him, and, confessing their former negligence,
+with troubled hearts, cry for his mercy. This visitation is not proper to
+all the afflicted, but appertains only to God's children: for the
+reprobates can never have access to God's mercy in time of their
+tribulation, and that because they abuse his long patience, as well as the
+manifold benefits they receive from his hands; for as the same prophet
+heretofore saith, "Let the wicked obtain mercy, yet shall he never learn
+wisdom, but in the land of righteousness," that is, where the true
+knowledge of God abounds, "he will do wickedly." Which is a crime above
+all others abominable; for to what end is it that God erects his throne
+among us, but that we should fear him? Why does he reveal his holy will
+unto us, but that we should obey it? Why does he deliver us from trouble,
+but that we should be witnesses unto the world, that he is gracious and
+merciful?
+
+Now, when men hearing their duty, and knowing what God requires of them,
+do malapertly fight against all equity and justice, what I pray you, do
+they else, but make manifest war against God? Yea, when they have received
+from God such deliverance, that they cannot deny but that God himself hath
+in his great mercy visited them, and yet they continue wicked as before;
+what deserve they but effectually to be given over unto a reprobate sense,
+that they may headlong run to ruin, both of body and soul? It is almost
+incredible that a man should be so enraged against God, that neither his
+plagues, nor yet his mercy showed, should move him to repentance; but
+because the Scriptures bear witness of the one and the other, let us cease
+to marvel, and let us firmly believe, that such things as have been, are
+even at present before our eyes, albeit many, blinded by affection, cannot
+see them.
+
+Ahab, as it is written in the book of the Kings, received many notable
+benefits of the hand of God, who visited him in divers sorts, sometimes by
+his plagues, sometimes by his word, and sometimes by his merciful
+deliverance. He made him king, and, for the idolatry used by him and his
+wife, he plagued the whole of Israel by famine; he revealed to him his
+will, and true religion, by the prophet Elijah; he gave unto him sundry
+deliverances, but one most special, when proud Benhadad came to besiege
+Samaria, and was not content to receive Ahab's gold, silver, sons,
+daughters, and wives, but also required, that his servants should have at
+their pleasure whatsoever was delectable in Samaria. True it is, that his
+elders and people willed him not to hear the proud tyrant, but who made
+unto him the promise of deliverance? And who appointed and put his army in
+order? Who assured him of victory? The prophet of God only, who assured
+him, that by the servants of the princes of the provinces, who in number
+were only two hundred thirty-and-two, he should defeat the great army, in
+which there were two-and-thirty kings, with all their forces. And as the
+prophet of God promised, so it came to pass; victory was obtained, not
+once only, but twice, and that by the merciful visitation of the Lord.
+
+But how did Ahab visit God again for his great benefit received? Did he
+remove his idolatry? Did he correct his idolatrous wife Jezebel? No, we
+find no such thing; but the one and the other we find to have continued
+and increased in their former impiety: but what was the end thereof? The
+last visitation of God was, that dogs licked the blood of the one, and did
+eat the flesh of the other. In few words then we understand, what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon his chosen. The reprobate are visited, but never truly
+humbled, nor yet amended; the chosen being visited, they sob, and they cry
+unto God for mercy; which being obtained, they magnify God's name, and
+afterwards manifest the fruits of repentance. Let us therefore that bear
+these judgments of our God, call for the assistance of his Holy Spirit,
+that howsoever it pleaseth him to visit us, we may stoop under his
+merciful hands, and unfeignedly cry to him when he corrects us; and so
+shall we know in experience, that our cries and complaints were not in
+vain. But let us hear what the prophet saith further:
+
+"Like as a woman with child, that draweth near her travail, is in sorrow,
+and crieth in her pains, so have we been in thy sight, O Lord; we have
+conceived, we have borne in vain, as though we should have brought forth
+the wind. Salvations were not made to the earth, neither did the
+inhabitants of the earth fall," verses 17, 18.
+
+This is the second part of the prophet's complaint, in which he, in the
+person of God's people, complains, that of their great affliction there
+appeared no end. This same similitude is used by our Master Jesus Christ;
+for when he speaks of the troubles of his church, he compares them to the
+pains of a woman travailing in child-birth. But it is to another end; for
+there he promises exceeding and permanent joy after a sort, though it
+appear trouble. But here is the trouble long and vehement, albeit the
+fruit of it was not suddenly espied. He speaks no doubt of that long and
+dolorous time of their captivity, in which they continually laboured for
+deliverance, but obtained it not before the complete end of seventy years.
+During which time, the earth, that is, the land of Judah, which sometimes
+was sanctified unto God, but was then given to be profaned by wicked
+people, got no help, nor perceived any deliverance: for the inhabitants of
+the world fell not; that is, the tyrants and oppressors of God's people
+were not taken away, but still remained and continued blasphemers of God,
+and troublers of his church. But because I perceive the hours to pass more
+swiftly than they have seemed at other times, I must contract that which
+remains of this text into certain points.
+
+The prophet first contends against the present despair; afterwards he
+introduces God himself calling upon his people; and, last of all, he
+assures his afflicted, that God will come, and require account of all the
+blood-thirsty tyrants of the earth.
+
+First, Fighting against the present despair, he saith, "Thy dead shall
+live, even my body (or with my body) shall they arise; awake and sing, ye
+that dwell in the dust; for thy dew is as the dew of herbs," verse 19.
+
+The prophet here pierces through all impediments that nature could object;
+and, by the victory of faith, he overcomes, not only the common enemies,
+but the great and last enemy of all, death itself; for this would he say,
+Lord, I see nothing for thy chosen, but misery to follow misery, and one
+affliction to succeed another; yea, in the end I see, that death shall
+devour thy dearest children. But yet, O Lord! I see thy promise to be
+true, and thy love to remain towards thy chosen, even when death appears
+to have devoured them: "For thy dead shall live, yea, not only shall they
+live, but my very dead carcase shall arise;" and so I see honour and glory
+to succeed this temporal shame, I see permanent joy to come after trouble,
+order to spring out of this terrible confusion; and, finally, I see that
+life shall devour death, so that death shall be destroyed, and so thy
+servants shall have life. This, I say, is the victory of faith, when to
+the midst of death, through the light of God's word, the afflicted see
+life. Hypocrites, in the time of quietness and prosperity, can generally
+confess, that God is true to his promises; but bring them to the
+extremity, and there the hypocrite ceases further to trust to God, than he
+seeth natural means, whereby God useth to work. But the true faithful,
+when all hope of natural means fail, flee to God himself, and to the truth
+of his promise, who is above nature; yea, whose works are not so subject
+to the ordinary course of nature, that when nature fails, his power and
+promise fail also therewith.
+
+Let us further observe, That the prophet here speaks not of all the dead
+in general, but saith, "Thy dead, O Lord, shall live:" in which words he
+makes a difference betwixt those that die in the Lord, and those that die
+in their natural corruption, and in the old Adam. Die in the Lord can
+none, except those that live in him, (I mean, of those that attain to the
+years of discretion;) and none live in him, but those that, with the
+apostle, can say, "I live, and yet not I, but Christ Jesus that dwelleth
+in me: the life that I now live, I have by the faith of the Son of God."
+(Gal. ii.) Not that I mean, that the faithful have at all hours such a
+sense of the life everlasting, that they fear not the death and the
+troubles of this life; no, not so; for the faith of God's children is
+weak, yea, and in many things imperfect. But I mean, that such as in
+death, and after death shall live, must communicate in this life with
+Jesus Christ, and must be regenerated by the seed of life; that is, by the
+word of the everlasting God, which whosoever despises, refuses life and
+joy everlasting.
+
+The prophet transfers all the promises of God to himself, saying, "Even my
+dead body shall arise;" and immediately after, gives commandment and
+charge to the dwellers in the dust, that is, to the dead carcases of those
+that were departed, (for the spirit and soul of man dwells not in the
+dust,) "That they should awake, that they should sing and rejoice;" for
+they should arise and spring up from the earth, even as the herbs do,
+after they have received the dew from above.
+
+Time will not suffer that these particulars be so largely treated as
+ought, and as I gladly would do; therefore let us consider, that the
+prophet, in transferring the power and promise of God to himself, does not
+claim to himself any particular prerogative above the people of God, as
+that he alone should live and arise, and not they also; but he does it, to
+let them understand that he taught a doctrine whereof he was certain; yea,
+and whereof they should have experience after his death. As if he should
+say, My words appear to you now to be incredible, but the day will come,
+that I shall be taken from you, my carcase shall be inclosed in the bosom
+of the earth; and you shall be led away captives to Babylon, where you
+shall remain many days and years, as it were buried in your sepulchres.
+
+But then call to mind what I said unto you before hand, that my body shall
+arise; even so shall you rise from your graves out of Babylon, and be
+restored to your own country, and city of Jerusalem; this, I doubt not, is
+the true meaning of the prophet. The charge that he gives to the dwellers
+in the dust, is to express the power of God's word, whereby he not only
+gives life, where death apparently had prevailed; but also, by it, he
+calls things that are not, even as though they were. True it is, that the
+prophet Isaiah saw not the destruction of Jerusalem, much less could he
+see the restitution of it with his corporeal eyes; but he leaves this, as
+it were, in testament with them--that when they were in the extremity of
+all bondage, they should call to mind what the prophet of God had before
+spoken.
+
+And lest that his doctrine, and this promise of God made unto them by his
+mouth, should have been forgotten, as we are ever prone and ready to
+forget God's promises when we are pressed with any sorrow, God raised up
+unto them, in the midst of their calamity, his prophet Ezekiel, unto whom,
+among many other visions, he gave this--The hand of the Lord first led him
+in a place, which was full of dry and dispersed bones. (Ezek. xxxvii.) The
+question was demanded of the prophet, If these bones, being wondrous dry,
+could live? The prophet answered, The knowledge thereof appertained unto
+God. Charge was given unto him, that he should speak unto the dry bones,
+and say, "Thus saith the Lord God to these bones, Behold, I will give you
+breath, and you shall live: I will give unto you sinews, flesh, and skin,
+and you shall live." And while the prophet spake as he was commanded, he
+heard a voice, and he saw every bone join its fellow; he saw them covered
+with flesh and skin, albeit there was no spirit of life in them. He was
+commanded again to speak, and to say, "Thus saith the Lord God, Come, O
+Spirit, from the four quarters, and blow on these that are slain, that
+they may live." And as he prophesied, the spirit of life came; they lived,
+and stood upon their feet. Then the Lord interprets what this vision
+meant, saying "O son of man, these bones are the whole house of Israel.
+Behold, they say, Our bones are dried, our hope is perished, we are
+plainly cut off. But behold, saith the Lord, I will open your graves, I
+will bring you forth of them, ye shall live, and come unto the land of
+Israel, and ye shall know that I am the Lord."
+
+This vision, I say, given to the prophet, and by the prophet preached to
+the people, when they thought that God had utterly forgotten them,
+compelled them more diligently to advert to what the former prophets had
+spoken. It is no doubt but that they carried with them both the prophecy
+of Isaiah and Jeremiah, so that the prophet Ezekiel is a commentary to
+these words of Isaiah, where he saith, "Thy dead, O Lord, shall live, with
+my body they shall arise." The prophet brings in this similitude of the
+dew, to answer unto that part of their fidelity, who can believe no
+further of God's promises than they are able to apprehend by natural
+judgment; as if he would say, Think ye this impossible, that God should
+give life unto you, and bring you to an estate of a commonwealth again,
+after that ye are dead, and as it were rased from the face of the earth?
+But why do you not consider what God worketh from year to year in the
+order of nature? Sometimes you see the face of the earth decked and
+beautified with herbs, flowers, grass, and fruits; again you see the same
+utterly taken away by storms, and the vehemence of the winter: what does
+God to replenish the earth again, and to restore the beauty thereof? He
+sends down his small and soft dew, the drops whereof, in their descending,
+are neither great nor visible, and yet thereby are the pores and secret
+veins of the earth, which before by vehemence of frost and cold were shut
+up, opened again, and so does the earth produce again the like herbs,
+flowers, and fruits. Shall you then think, that the dew of God's heavenly
+grace will not be as effectual in you to whom he hath made his promise, as
+it is in the herbs and fruits which from year to year bud forth and decay?
+If you do so, the prophet would say your unbelief is inexcusable; because
+you neither rightly weigh the power, nor the promise of your God.
+
+The like similitude the apostle Paul uses against such as called the
+resurrection in doubt, because by natural judgment they could not
+apprehend that flesh once putrified, and dissolved as it were into other
+substance, should rise again, and return again to the same substance and
+nature: "O fool," saith he, "that which thou sowest is not quickened,
+except it die; and that which thou sowest, thou sowest not that body that
+shall be, but bare corn, as it falleth, of wheat, or some other, but God
+giveth it a body as it pleaseth him, even to every seed his own body." In
+which words and sentence, the apostle sharply rebukes the gross ignorance
+of the Corinthians, who began to call in doubt the chief article of our
+faith, the resurrection of the flesh after it was once dissolved, because
+that natural judgment, as he said, reclaimed thereto.(11) He reproves, I
+say, their gross ignorance, because they might have seen and considered
+some proof and document thereof in the very order of nature; for albeit
+the wheat, or other corn, cast in the earth, appears to die or putrify,
+and so to be lost, yet we see that it is not perished, but that it
+fructifies according to God's will and ordinance.
+
+Now, if the power of God be so manifest in raising up of the fruits of the
+earth, unto which no particular promise is made by God, what shall be his
+power and virtue in raising up our bodies, seeing that thereto he is bound
+by the solemn promise of Jesus Christ his Eternal Wisdom, and the Verity
+itself that cannot lie? Yea, seeing that the members must once communicate
+with the glory of the Head, how shall our bodies, which are flesh of his
+flesh, and bone of his bones, lie still for ever in corruption, seeing
+that our Head, Jesus Christ, is now exalted in his glory? Neither yet is
+this power and good-will of God to be restrained unto the last and general
+resurrection only, but we ought to consider it in the marvellous
+preservation of his church, and in the raising up of the same from the
+very bottom of death, when by tyrants it has been oppressed from age to
+age.
+
+Now, of the former words of the prophet, we have to gather this comfort;
+that if at any time we see the face of the church within this realm so
+defaced, as I think it shall be sooner than we look for--when we shall see,
+I say, virtue to be despised, vice to be maintained, the verity of God to
+be impugned, lies and men's inventions holden in authority--and finally,
+when we see the true religion of our God, and the zealous observers of the
+same, trodden under the feet of such as in their heart say, that "There is
+no God," (Psal. xiv.); let us then call to mind what have been the
+wondrous works of our God from the beginning--that it is his proper office
+to bring light out of darkness, order out of confusion, life out of death:
+and finally, that this is He that calleth things that are not, even as if
+they were, as before we have heard. And if in the day of our temptation,
+which in my judgment approaches fast, we are thus armed, if our
+incredulity cannot utterly be removed, yet shall it so be corrected, that
+damnable despair oppress us not. But now let us hear how the prophet
+proceeds:--
+
+"Come, thou my people, enter within thy chamber, shut thy door after thee,
+hide thyself a very little while, until the indignation pass over."
+
+Here the prophet brings in God, lovingly, calling upon his people to come
+to himself, and to rest with him, until such time as the fury and sharp
+plagues should be executed upon the wicked and disobedient. It may appear
+at the first sight, that all these words of the prophet, in the person of
+God, calling the people unto rest, are spoken in vain; for we neither find
+chambers, nor rest, more prepared for the dearest children of God, so far
+as man's judgment can discern, than for the rebellious and disobedient;
+for such as fell not by the edge of the sword, or died not of pestilence,
+or by hunger, were either carried captives unto Babylon, or else departed
+afterwards into Egypt, so that none of Abraham's seed had either chamber
+or quiet place to remain in within the land of Canaan. For the resolution
+hereof, we must understand, That albeit the chambers whereunto God called
+his chosen be not visible, yet notwithstanding they are certain, and offer
+unto God's children a quiet habitation in spirit, howsoever the flesh be
+travailed and tormented.
+
+The chambers then are God's sure promises, unto which God's people are
+commanded to resort; yea, within which they are commanded to close
+themselves in the time of greatest adversity. The manner of speaking is
+borrowed from that judgment and foresight which God has printed in this
+our nature; for when men espy great tempests appearing to come, they will
+not willingly remain uncovered in the fields, but straightway they will
+draw them to their houses or holds, that they may escape the vehemence of
+the same; and if they fear any enemy pursues them, they will shut their
+doors, to the end that the enemy should not suddenly have entry.
+
+After this manner God speaks to his people; as if he should say, The
+tempest that shall come upon this whole nation shall be so terrible, that
+nothing but extermination shall appear to come upon the whole body. But
+thou my people, that hearest my word, believest the same, and tremblest at
+the threatenings of my prophets, now, when the world does insolently
+resist--let such, I say, enter within the secret chamber of my promises,
+let them contain themselves quietly there; yea, let them shut the door
+upon them, and suffer not infidelity, the mortal enemy of my truth, and of
+my people that depend thereupon, to have free entry to trouble them, yea,
+further to murder, in my promise; and so shall they perceive that my
+indignation shall pass, and that such as depend upon me shall be saved.
+
+Thus we may perceive the meaning of the prophet; whereof we have first to
+observe, that God acknowledges them for his people who are in the greatest
+affliction; yea, such as are reputed unworthy of men's presence are yet
+admitted within the secret chamber of God. Let no man think that flesh and
+blood can suddenly attain to that comfort; and therefore most expedient it
+is, that we be frequently exercised in meditation of the same. Easy it is,
+I grant, in time of prosperity, to say, and to think, that God is our God,
+and that we are his people; but when he has given us over into the hands
+of our enemies, and turned, as it were, his back unto us, then, I say,
+still to reclaim him to be our God, and to have this assurance, that we
+are his people, proceeds wholly from the Holy Spirit of God, as it is the
+greatest victory of faith, which overcomes the world; for increase
+whereof, we ought continually to pray.
+
+This doctrine we shall not think strange, if we consider how suddenly our
+spirits are carried away from our God, and from believing his promise. So
+soon as any great temptation apprehends us, then we begin to doubt if ever
+we believed God's promise, if God will fulfil them to us, if we abide in
+his favour, if he regards and looks upon the violence and injury that is
+done unto us; and a multitude of such cogitations which before lurked
+quietly in our corrupted hearts, burst violently forth when we are
+oppressed with any desperate calamity. Against which this is the
+remedy--once to apprehend, and still to retain God to be our God, and
+firmly to believe, that we are his people whom he loves, and will defend,
+not only in affliction, but even in the midst of death itself.
+
+Again, Let us observe, That the judgments of our God never were, nor yet
+shall be so vehement upon the face of the earth, but that there has been,
+and shall be, some secret habitation prepared in the sanctuary of God, for
+some of his chosen, where they shall be preserved until the indignation
+pass by; and that God prepares a time, that they may glorify him again,
+before the face of the world, which once despised them. And this ought to
+be unto us no small comfort in these appearing dangers, namely, that we
+are surely persuaded, that how vehement soever the tempest shall be, it
+yet shall pass over, and some of us shall be preserved to glorify the name
+of our God, as is aforesaid.
+
+Two vices lurk in this our nature: the one is, that we cannot tremble at
+God's threatenings, before the plagues apprehend us, albeit we see cause
+most just why his fierce wrath should burn as a devouring fire; the other
+is, that when calamities before pronounced, fall upon us, then we begin to
+sink down in despair, so that we never look for any comfortable end of the
+same.
+
+To correct this our mortal infirmity, in time of quietness we ought to
+consider what is the justice of our God, and how odious sin is; and, above
+all, how odious idolatry is in His presence, who has forbidden it, and who
+has so severely punished it in all ages from the beginning: and in the
+time of our affliction we ought to consider, what have been the wondrous
+works of our God, in the preservation of his church when it hath been in
+uttermost extremity. For never shall we find the church humbled under the
+hands of traitors, and cruelly tormented by them, but we shall find God's
+just vengeance fall upon the cruel persecutors, and his merciful
+deliverance shewed to the afflicted. And, in taking of this trial, we
+should not only call to mind the histories of ancient times, but also we
+should diligently mark what notable works God hath wrought, even in this
+our age, as well upon the one as upon the other. We ought not to think,
+that our God bears less love to his church this day, than what he has done
+from the beginning; for as our God in his own nature is immutable, so his
+love towards his elect remains always unchangeable. For as in Christ Jesus
+he hath chosen his church, before the beginning of all ages; so by him
+will he maintain and preserve the same unto the end. Yea, he will quiet
+the storms, and cause the earth to open her mouth, and receive the raging
+floods of violent waters, cast out by the dragon, to drown and carry away
+the woman, which is the spouse of Jesus Christ, unto whom God for his own
+name's sake will be the perpetual Protector. Rev. xii.
+
+This saw that notable servant of Jesus Christ, Athanasius, who being
+exiled from Alexandria by that blasphemous apostate Julian the emperor,
+said unto his flock, who bitterly wept for his envious banishment, "Weep
+not, but be of good comfort, for this little cloud will suddenly vanish."
+He called both the emperor himself and his cruel tyranny a little cloud;
+and albeit there was small appearance of any deliverance to the church of
+God, or of any punishment to have apprehended the proud tyrants, when the
+man of God pronounced these words, yet shortly after God did give witness,
+that those words did not proceed from flesh nor blood, but from God's very
+Spirit. For not long after, being in warfare, Julian received a deadly
+wound, whether by his own hand, or by one of his own soldiers, the writers
+clearly conclude not; but casting his own blood against the heaven, he
+said, "At last thou hast overcome, thou Galilean:" so in despite he termed
+the Lord Jesus. And so perished that tyrant in his own iniquity; the storm
+ceased, and the church of God received new comfort.
+
+Such shall be the end of all cruel persecutors, their reign shall be
+short, their end miserable, and their name shall be left in execrations to
+God's people; and yet shall the church of God remain to God's glory, after
+all storms. But now shortly, let us come to the last point:
+
+"For behold," saith the prophet, "the Lord will come out of his place, to
+visit the iniquity of the inhabitants of the earth upon them; and the
+earth shall disclose her blood, and shall no more hide her slain." (Verse
+21.) Because that the final end of the troubles of God's chosen shall not
+be, before the Lord Jesus shall return to restore all things to their full
+perfection.
+
+The prophet brings forth the eternal God, as it were, from his own place
+and habitation, and therewith shows the cause of his coming to be, that he
+might take account of all such as have wrought wickedly; for that he
+means, where he saith, "He will visit the iniquity of the inhabitants of
+the earth upon them." And lest any should think the wrong doers are so
+many, that they cannot be called to an account, he gives unto the earth as
+it were an office and charge, to bear witness against all those that have
+wrought wickedly, and chiefly against those that have shed innocent blood
+from the beginning; and saith, "That the earth shall disclose her blood,
+and shall no more hide her slain men."
+
+If tyrants of the earth, and such as delight in the shedding of blood,
+should be persuaded that this sentence is true, they would not so
+furiously come to their own destruction; for what man can be so enraged,
+that he would willingly do even before the eyes of God that which might
+provoke his Majesty to anger, yea, provoke him to become his enemy for
+ever, if he understood how fearful a thing it is to fall into the hands of
+the living God?
+
+The cause then of this blind fury of the world is the ignorance of God,
+and that men think that God is but an idol; and that there is no knowledge
+above, that beholds their tyranny; nor yet justice that will, nor power
+that can, repress their impiety. But the Spirit of truth witnesses the
+contrary, affirming, that as the eyes of the Lord are upon the just, and
+as his ears are ready to receive their sobbing and prayers, so is his
+visage angry against such as work iniquity; he hateth and holdeth in
+abomination every deceitful and blood-thirsty man, whereof he has given
+sufficient document from age to age, in preserving the one, or at least in
+avenging their cause, and in punishing the other.
+
+Where it is said, "That the Lord will come from his place, and that he
+will visit the iniquity of the inhabitants of the earth upon them, and
+that the earth shall disclose her blood;" we have to consider, what most
+commonly has been, and what shall be, the condition of the church of God,
+namely, that it is not only hated, mocked, and despised, but that it is
+exposed as a prey unto the fury of the wicked; so that the blood of the
+children of God is spilt like unto water upon the face of the earth.
+
+The understanding whereof, albeit it is unpleasant to the flesh, yet to us
+it is most profitable, lest that we, seeing the cruel treatment of God's
+servants, begin to forsake the spouse of Jesus Christ, because she is not
+so dealt with in this unthankful world, as the just and upright dealings
+of God's children do deserve. But contrariwise, for mercy they receive
+cruelty, for doing good to many, of all the reprobate they receive evil;
+and this is decreed in God's eternal council, that the members may follow
+the trace of the Head; to the end that God in his just judgment should
+finally condemn the wicked. For how should he punish the inhabitants of
+the earth, if their iniquity deserve it not? How should the earth disclose
+our blood, if it should not be unjustly spilt? We must then commit
+ourselves into the hands of our God, and lay down our necks; yea, and
+patiently suffer our blood to be shed, that the righteous Judge may
+require account, as most assuredly he will, of all the blood that hath
+been shed, from the blood of Abel the just, till the day that the earth
+shall disclose the same. I say, every one that sheds, or consents to shed
+the blood of God's children, shall be guilty of the whole; so that all the
+blood of God's children shall cry vengeance, not only in general, but also
+in particular, upon every one that has shed the blood of any that unjustly
+suffered.
+
+And if any think it strange, that such as live this day can be guilty of
+the blood that was shed in the days of the apostles, let them consider,
+that the Verity itself pronounced, That all the blood that was shed from
+the days of Abel, unto the days of Zacharias, should come upon the
+unthankful generation that heard his doctrine and refused it. (Matt.
+xxiii.)
+
+The reason is evident; for as there are two heads and captains that rule
+over the whole world, namely, Jesus Christ, the Prince of justice and
+peace, and satan, called the prince of the world; so there are but two
+armies that have continued battle from the beginning, and shall fight unto
+the end. The quarrel which the army of Jesus Christ sustains, and which
+the reprobate persecute, is the same, namely, The eternal truth of the
+eternal God, and the image of Jesus Christ printed in his elect--so that
+whosoever in any age persecutes any one member of Jesus Christ for his
+truth's sake, subscribes, as it were with his hand, to the persecution of
+all that have passed before him.
+
+And this ought the tyrants of this age deeply to consider; for they shall
+be guilty, not only of the blood shed by themselves, but of all, as is
+said, that has been shed for the cause of Jesus Christ from the beginning
+of the world.
+
+Let the faithful not be discouraged, although they be appointed as sheep
+to the slaughter-house; for He, for whose sake they suffer, shall not
+forget to avenge their cause. I am not ignorant that flesh and blood will
+think that kind of support too late; for we had rather be preserved still
+alive, than have our blood avenged after our death. And truly, if our
+felicity stood in this life, or if temporal death should bring unto us any
+damage, our desire in that behalf were not to be disallowed or condemned:
+but seeing that death is common to all, and that this temporal life is
+nothing but misery, and that death fully joins us with our God, and gives
+unto us the possession of our inheritance, why should we think it strange
+to leave this world and go to our Head and sovereign Captain, Jesus
+Christ?
+
+Lastly, We have to observe this manner of speaking, where the prophet
+saith, that "the earth shall disclose her blood:" in which words the
+prophet would accuse the cruelty of those that dare so unmercifully and
+violently force, from the breasts of the earth, the dearest children of
+God, and cruelly cut their throats in her bosom, who is by God appointed
+the common mother of mankind, so that she unwillingly is compelled to open
+her mouth and receive their blood.
+
+If such tyranny were used against any woman, as violently to pull her
+infant from her breasts, cut the throat of it in her own bosom, and compel
+her to receive the blood of her dear child in her own mouth, all nations
+would hold the act so abominable, that the like had never been done in the
+course of nature. No less wickedness commit they that shed the blood of
+God's children upon the face of their common mother, the earth, as I said
+before. But be of good courage, O little and despised flock of Christ
+Jesus! for He that seeth your grief, hath power to revenge it; he will not
+suffer one tear of yours to fall, but it shall be kept and reserved in his
+bottle, till the fulness thereof be poured down from heaven, upon those
+that caused you to weep and mourn. This your merciful God, I say, will not
+suffer your blood for ever to be covered with the earth; nay, the flaming
+fires that have licked up the blood of any of our brethren; the earth that
+has been defiled with it, I say, with the blood of God's children; for
+otherwise, to shed the blood of the cruel blood-shedders, is to purge the
+land from blood, and as it were to sanctify it: the earth, I say, shall
+purge herself of it, and show it before the face of God; yea, the beasts,
+fowls, and other creatures whatsoever, shall be compelled to render that
+which they have received, be it flesh, blood, or bones, that appertained
+to thy children, O Lord! which altogether thou shalt glorify, according to
+thy promise, made to us in our Lord and Saviour Jesus Christ, thy
+well-beloved Son; to whom, with thee, and the Holy Ghost, be honour,
+praise, and glory, for ever and ever. Amen.
+
+Let us now humble ourselves in the presence of our God, and from the
+bottom of our hearts let us desire him to assist us with the power of his
+Holy Spirit; that albeit, for our former negligence, God gives us over
+into the hands of others than such as rule in his fear; that yet he let us
+not forget his mercy, and the glorious name that hath been proclaimed
+amongst us; but that we may look through the dolorous storm of his present
+displeasure, and see as well what punishment he has appointed for the
+cruel tyrants, as what reward he has laid in store for such as continue in
+his fear to the end. That it would further please him to assist, that
+albeit we see his church so diminished, that it appears to be brought, as
+it were, to utter extermination, we may be assured, that in our God there
+is great power and will, to increase the number of his chosen, until they
+are enlarged to the uttermost parts of the earth. Give us, O Lord! hearts
+to visit thee in time of affliction; and albeit we see no end of our
+dolours, yet our faith and hope may conduct us to the assured hope of that
+joyful resurrection, in which we shall possess the fruit of that for which
+we now labour. In the mean time, grant unto us, O Lord! to repose
+ourselves in the sanctuary of thy promise, that in thee we may find
+comfort, till this thy great indignation, begun amongst us, may pass over,
+and thou thyself appear to the comfort of thine afflicted, and to the
+terror of thine and our enemies.
+
+_Let us pray with heart and mouth,_
+
+Almighty God, and merciful Father, &c. Lord, into thy hands I commend my
+spirit; for the terrible roaring of guns,(12) and the noise of armour, do
+so pierce my heart, that my soul thirsteth to depart.
+
+                  -------------------------------------
+
+
+    _The last day of August, 1565, at four of the clock in the
+    afternoon, written indigestedly, but yet truly so far as memory
+    would serve, of those things that in public I spake on Sunday,
+    August 19; for which I was discharged_(_13_)_ to preach for a
+    time._
+
+
+Be merciful to thy flock, O Lord! and at thy good pleasure put an end to
+my misery.
+
+JOHN KNOX.
+
+
+
+
+
+"IT IS I, BE NOT AFRAID."
+EXTRACTED FROM KNOX'S ADMONITION TO ENGLAND.
+
+
+"Jesus spake unto them, saying, Be of good comfort, it is I, be not
+afraid." The natural man that cannot understand the power of God, would
+have desired some other present comfort in so great a danger; as, either
+to have had the heavens opened, to show unto them such light in that
+darkness, that Christ might have been fully known by his own face; or
+else, that the winds and raging waves of the seas suddenly should have
+ceased; or some other miracle which had been subject to all their senses,
+whereby they might have perfectly known that they were delivered from all
+danger. And truly, it had been the same to Christ Jesus to have done any
+of these, or any greater work, as to have said, "It is I, be not afraid:"
+but willing to teach us the dignity and effectual power of his most holy
+word, he uses no other instrument to pacify the great and horrible fear of
+his disciples but his comfortable word, and lively voice. And this is not
+done only at one time, but whensoever his church is in such a strait and
+perplexity, that nothing appears but extreme calamity, desolation, and
+ruin; then the first comfort that ever it receives, is by the means of his
+word and promise; as may appear in the troubles and temptations of
+Abraham, Isaac, Jacob, Moses, David, and Paul.
+
+To Abraham was given no other defence, after he had discomfited four
+kings, whose posterity and lineage, no doubt, he, being a stranger,
+greatly feared, but only this promise of God made to him by his holy word,
+"Fear not, Abraham, I am thy buckler;" that is, thy protection and
+defence.
+
+The same we find of Isaac, who flying from the place of his accustomed
+habitation, compelled thereto by hunger, got no other comfort nor conduct
+but this promise only, "I will be with thee."
+
+In all the journeys and temptations of Jacob the same is to be espied; as
+when he fled from his father's house for fear of his brother Esau; when he
+returned from Laban; and when he feared the inhabitants of the region of
+the Canaanites and Perizzites for the slaughter of the Shechemites
+committed by his sons; he received no other defence, but only God's word
+and promise.
+
+And this is most evident in Moses, and in the afflicted church under him
+when Moses himself was in such despair, that he was bold to chide with
+God, saying, "Why hast thou sent me? For since that time I have come to
+Pharaoh, to speak in thy name, he hath oppressed this people; neither yet
+hast thou delivered thy people."
+
+This same expostulation of Moses declares how sorely he was tempted; yea,
+and what opinion he had conceived of God; that is, That God was either
+impotent, and could not deliver his people from such a tyrant's hand; or
+else, That he was mutable, and unjust in his promises. And this same, and
+sorer temptations, assaulted the people; for in anguish of heart, they
+both refused God and Moses. And what means did God use to comfort them in
+that great extremity? Did he straightway suddenly kill Pharaoh, the great
+tyrant?--No. Did he send them a legion of angels to defend and deliver
+them?--No such thing: but he only recites and beats into their ears his
+former promises to them, which oftentimes they had before: and yet the
+rehearsal of the same wrought so mightily in the heart of Moses, that not
+only was bitterness and despair removed away, but also he was inflamed
+with such boldness, that without fear he went in again to the presence of
+the king, after he had been threatened and repulsed by him.
+
+This I write, beloved in the Lord, since you know the word of God not only
+to be that whereby heaven and earth were created, but also to be the power
+of God to salvation to all that believe, the bright lantern to the feet of
+those who by nature walk in darkness, the life to those that by sin are
+dead, a comfort to such as are in tribulation, the tower of defence to
+such as are most feeble, the wisdom and great felicity of such as delight
+in the same. And, to be short, you know God's word to be of such efficacy
+and strength, that thereby sin is purged, death vanquished, tyrants
+suppressed; and, finally, the devil, the author of all mischief,
+overthrown and confounded. This, I say, I write, that you, knowing this of
+the holy word, and most blessed gospel and voice of God, which once you
+have heard, I trust to your comfort, may now, in this hour of darkness,
+and most raging tempest, thirst and pray, that you may hear yet once again
+this amiable voice of our Saviour Christ, "Be of good comfort, it is I,
+fear not." And also, that you may receive some consolation from that
+blessed gospel which before you have professed, assuredly knowing, that
+God shall be no less merciful unto you, than he has been to others
+afflicted for his name's sake before you; and albeit God speedily removes
+not this horrible darkness, neither suddenly pacifies this tempest, yet
+shall he not suffer his tossed ship to be drowned.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The Editor may here state, what cannot be unknown to many of his
+      readers, that there are some of the sermons of our early Divines,
+      which, from various circumstances, are not, as entire discourses,
+      available for a publication like the present. From such, however, as
+      also from works which do not come under the appellation of Pulpit
+      discourses, striking and useful passages will be given from time to
+      time, when they can be inserted without interfering with those
+      complete discourses which will form the body of this work.
+
+    2 The Sermon is founded on the whole Chapter, which was the lesson for
+      the day, in the Church of England service.
+
+    3 Universal faith.
+
+    4 It should be observed that other commentators have taken other views
+      of the meaning of this parable.
+
+    5 Greatest or entire hinderance.
+
+    6 Opposing.
+
+    7 Combined.
+
+    8 Covered over, weighed down.
+
+    9 Manage.
+
+   10 Alluding to the political troubles of that day.
+
+   11 Cried out against it.
+
+   12 The cattle of Edinburgh was shooting against the exiled for Christ
+      Jesus' sake.
+
+   13 Forbidden.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
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+  <div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em">
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of The Pulpit Of The Reformation, Nos. 1, 2 and 3. by John Welch,  and Bishop Latimer and John Knox</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost
+          and with almost no restrictions whatsoever. You may copy it,
+          give it away or re-use it under the terms of the Project
+          Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this
+          eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: The Pulpit Of The Reformation, Nos. 1, 2 and 3.
+
+Author: John Welch, Bishop Latimer and John Knox
+
+Release Date: February 16, 2009 [Ebook #28104]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+</pre></div>
+    </div>
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      
+    </div>
+
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Pulpit of the Reformation;</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">No. 1, October 30, 1834.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Containing</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">The Last Judgment,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">By John Welch.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">The Day Of Judgment,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">By Bishop Latimer.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">No. 2, December 1, 1834.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Containing</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">The Parable Of The
+Householders,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">And The</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Parable Of The Tares,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">By Bishop Latimer.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">No. 3, January 1, 1835, and
+No. 4, February 1, 1835.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Containing</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">A Sermon Preached Before Queen
+Mary</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">By John Knox</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">To Which Is Subjoined An Extract
+From Knox's Admonition To The People Of England.</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Aberdeen:</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Published By</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">George King, 28, St. Nicholas Street,</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">And</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Robert King, Broad Street, Peterhead</p>
+    </div>
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1>
+      <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">The Last Judgment.By The Rev. John Welch, A. D. 1570-1622.</a></li><li><a href="#toc3">The Day Of Judgment.
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester,
+And Martyr, 1555.</a></li><li><a href="#toc5">The Parable Of The Householder.
+A Sermon, By Bishop Latimer.</a></li><li><a href="#toc7">The Parable Of The Tares,
+By Bishop Latimer, Preached On The 7th Of February, 1553.</a></li><li><a href="#toc9">A Sermon On Isaiah XXVI.By John Knox.</a></li><li><a href="#toc11">“It Is I, Be Not Afraid.”
+Extracted From Knox's Admonition To England.</a></li><li><a href="#toc13">Footnotes</a></li></ul>
+    </div>
+
+  </div>
+<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em">
+
+<span class="tei tei-pb" id="page001">[pg 001]</span><a name="Pg001" id="Pg001" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc1" id="toc1"></a>
+<a name="pdf2" id="pdf2"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Last Judgment.</span><br /><span style="font-size: 173%">By The Rev. John Welch, A. D. 1570-1622.</span></h1>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Rev.</span></span><span style="font-size: 90%"> xx. 11.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">And I saw
+a great white throne, and him that sat on it, from whose
+face the earth and heaven fled away.</span></span>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The security of all flesh is wonderous great, for there is a fearful
+sleep fallen both upon the good and the evil. The foolish virgins
+are sound asleep, and the wise are asleep also. And suppose the
+Lord be at the door, and the hour of judgment at hand, and the
+seventh angel ready to blow the last trumpet, when time shall be no
+more; yet it is scarcely one of a thousand, yea, one of ten thousand,
+is to be found that is prepared, and busying themselves to meet the
+Lord, who is making speed to come in the clouds: and how soon
+that fire shall break forth, which shall kindle the heavens above your
+head, and the earth under your feet, and shall set all on fire; how soon
+the trumpet shall blow, and the shout shall cry, <span class="tei tei-q">“Rise, Dead, and come
+to judgment,”</span> is only known to God, and to no mortal man. Will
+ye not then be wakened till this trumpet waken you? And will
+none of you take pains to look over the leaves of your conscience,
+and read what sins are written there, since ye came into the world,
+before that day of doom come upon you? O that ye knew that eternity,
+and that terror of the day of the Lord, when the heavens above
+you, and the earth beneath you, shall not be able to stand before the
+face of him that sits on the throne! Therefore I hope the Lord has
+made choice to me of this text, at this time, to give you warning before
+the judgment come. Ye know the watchman that the Lord
+takes from among the people, that he sets over the city or house to credit
+to them, <span class="tei tei-q">“If ye see the sword and pestilence coming, and
+warn them not, the blood of them that perish under the judgment for
+<span class="tei tei-pb" id="page002">[pg 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a>
+lack of warning, will be required at his hand,”</span> that is, the watchman's;
+therefore it is time for me to be making warning to you, and,
+in the measure of strength that God will give me, I am to make
+warning not of a temporal judgment, but of an everlasting judgment
+that is coming on, (God waken you and warn you in time!) that when
+ye shall see the Judge sit on his throne, your hearts may not tremble
+at his awful countenance, having gotten your souls washed in his
+blood. But, to come to the purpose, there are many visions in this
+book, and there are many things done here, that the Son shews to
+his servant John. He shews him first the present state of the Church
+at that time in the world, under the name of seven stars, and he tells,
+<span class="tei tei-q">“they are suffering, and had patience; and they laboured for his
+name's sake, and fainted not; but yet he had somewhat against them,
+because they had forsaken their first love.”</span> Some were in tribulation
+and poverty, but yet rich in God; some kept the name of Jesus,
+and denied not the faith, suppose they should had given their blood
+for it, as the faithful martyr Antipas did; but yet he had a few things
+against them, because they maintained the doctrine of the Nicolaitans,
+which thing he hated. Some had love, service, faith, and patience,
+and their work was more at the last than at the first; but yet they
+suffered the false prophetess Jezebel to be among them, to whom he
+threatens he will cast her into a bed of affliction, and them that commit
+fornication with her, except they repent them of their works.
+There were some whose works were not found perfect before God;
+therefore he exhorts them to remember how they had heard, and
+received; he bids them hold fast and repent, otherwise, he tells, that
+he will come shortly against them. Some had a little strength, and
+kept his word, and denied not his name; therefore he promises to
+deliver them in the hour of temptation that shall come upon all the
+world to try the whole earth. Some were neither cold nor hot;
+and therefore, because they were lukewarm, he tells them that it
+would come to pass, that he would spew them out of his mouth; they
+thought they were rich and increased in goods, and had need of nothing,
+but they know not that they were wretched, miserable, poor,
+blind, and naked; and then he counsels them to buy of him gold
+tried in the fire, that they might be rich, and white raiment, that they
+might be clothed, and eye-salve that they might see. So what is
+your case this day? Have ye not forsaken your first love? But as
+for tribulation, it is not yet come; for our days have been days of
+peace, of light, liberty, and glory; but as for tribulation it is not yet
+come; but as the Lord lives, the days of tribulation are not far off.
+As for false doctrine, God be praised, it is not among us yet, or, at
+least, if it be, it dare not be avowed yet; but I fear, that, who lives
+<span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a>
+to see it, they shall see heresy and corruption in doctrine and religion
+creep in piece and piece, in this Church; and if our works be found
+perfect before God, or not, the Lord knows the contrary, and your
+own consciences bear witness to it; and if your life be answerable to
+your name, I leave it to your consciences to judge, if we have not a
+name that we are living, and yet are dead; and whether this be not
+the doleful state of the generation that is neither cold nor hot. It is
+clear, the zeal of the glory of God, being so worn out of the hearts of
+all, plainly declares the same. But I leave this. After he had shewed
+him the present state of the Church, at that time, then he tells him
+what shall be the state of the Church unto the end of the world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And <em class="tei tei-emph"><span style="font-style: italic">first</span></em>, in the vision of a sealed book, containing these acts concerning
+the Church, which none could open but the Lion of the tribe
+of Judah, for it was sealed with seven seals. Now, what was contained
+in these seven seals? This will take a larger time to declare
+than now is meet to ware upon it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mark always of these things spoken, there are three consolations
+to the Church of God; howsoever it be that she be in tribulation, or
+poverty, and affliction; and albeit it come to pass, that the devil cast
+some of them in prison, that they may be tried, and some have tribulation
+ten days, which is but a short time; and howsoever it be that
+our adversary goes about continually like <span class="tei tei-q">“a roaring lion, seeking
+whom to devour;”</span> but yet, <span class="tei tei-q">“he that rides on the white horse,”</span> with
+the badge at his belt, and the arrows at his side, he shall get the victory
+at the end of the world; and to them that are faithful to the
+death, he shall give them a crown of life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mark <em class="tei tei-emph"><span style="font-style: italic">next</span></em>, suppose the sword, the famine, the pestilence, these
+temporal judgments, be common to the godly as well as to the wicked,
+yet there is consolation to the <span class="tei tei-q">“souls of them that are slain for the
+testimony of Jesus, they are lying under the altar, and they cry with
+a loud voice, Lord, how long, holy and true, dost thou not judge and
+avenge our blood upon them that dwell on the earth?”</span> Then it was
+said unto them, <span class="tei tei-q">“that they should rest for a little season, until their
+fellow-servants and brethren, that should be killed, as they were,
+should be fulfilled.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mark, <em class="tei tei-emph"><span style="font-style: italic">thirdly</span></em>, the sixth seal is opened, <span class="tei tei-q">“and there was a great
+earthquake, and the sun was as black as sackcloth of hair, and the
+moon was like blood, and the stars of heaven fell to the earth, and
+heaven departed away as a scroll when it is rolled together; and
+every mountain and island were moved out of their places; and then
+the kings of the earth, and the great men, and rich men, and the
+captains, and the mighty men, and every bond man, and every free
+man, hid themselves in dens and rocks of the mountains; and said to
+<span class="tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a>
+the mountains and rocks, Fall on us, and hide us from the presence of
+him that sits on the throne, and from the face of the Lamb: for the
+great day of his wrath is come, and who shall be able to stand?”</span>
+Then shall the Church of God be avenged on her enemies; then she
+shall have power over the nations, and shall rule them with a rod of
+iron, and as the vessels of a potter they shall be broken; then shall
+the saints of God be brought out of great tribulation, and have their
+long robes washed and made white in the blood of the Lamb; they
+shall be in the presence of the throne of God, and serve him both day
+and night in his temple; and he that sits on the throne shall live
+among them, and he that is in the midst of the throne shall govern
+them, and shall lead them to the lively fountains of waters, and God
+shall wipe away all tears from their eyes. Now, I go forward.
+After this, he tells him, before this day the Gospel shall be wonderfully
+restrained; <span class="tei tei-q">“And the bottomless pit shall be opened, and the
+smoke of that pit shall arise as the smoke of a great furnace; and the
+sun and the air shall be made dark with that smoke: and out of that
+smoke shall come locusts upon the earth, and they shall have power
+as the scorpions of the earth have, and the pain of them shall be as
+the pain of a scorpion, when he have stung a man. And in these
+days men shall seek death, and shall not find it, and shall desire to
+die, and death shall fly from them.”</span> Then he tells two woes that
+shall come upon the earth, the one of the Antichrist, the other of the
+Turk, <span class="tei tei-q">“who shall run through the world and slay the third part of
+men, and shall lead their great army of twenty times ten thousand horsemen
+of war, and there should be two witnesses raised up, and power
+should be given them to prophesy so many days clothed in sackcloth;
+and if any man should hurt them, fire should proceed out of their
+mouth and devour their enemies; and when they have fulfilled their
+testimonies, they should be slain by the beast that came out of the
+bottomless pit, but they should rise again; and the spirit of life coming
+up from God, should enter into them, and they should stand upon
+their feet, and great fear fell upon them that seized them, and then
+shall they ascend up to heaven in a cloud in the sight of their enemies.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And at last, <span class="tei tei-q">“The seventh angel shall blow his trumpet, and the
+dead shall rise, and every man shall receive according to his works.”</span>
+This he does till he comes to the twelfth chapter, then he tells him,
+<span class="tei tei-q">“The fights of the dragon with the woman, and her seed that kept
+the commands of her God, and kept the testimony of Jesus Christ.”</span>
+Then he tells him, <span class="tei tei-q">“the two empires of the two beasts, Antichrist
+and the Turk, and the manner of every one of them.”</span> Then he tells,
+<span class="tei tei-q">“The noble company of the Lamb that stands in mount Zion, even
+the hundred and forty and four thousand, having their Father's name
+<span class="tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a>
+written on their fore-heads; and how he heard a voice from heaven,
+like the sound of many waters, and as the sound of a great thunder;
+and he heard the noise of harpers harping with their harps; they
+sung, as it were, a new song before the throne, and no man could
+learn that song but the hundred and forty and four thousand, which
+were brought from the earth.”</span> He tells what they were, saying,
+<span class="tei tei-q">“These are they which were not defiled with women, for they are
+virgins; these follow the Lamb wherever he goes, and these were
+redeemed from among men, being the first fruits to God, and to the
+Lamb: and in their mouth was found no guile; for they are without
+spot before the throne of God.”</span> Then he tells, <span class="tei tei-q">“That another angel
+flew in the midst of heaven, with the everlasting Gospel to preach
+unto them which dwell on the earth;”</span> and that is the same Gospel
+which I preach unto you, even this, <span class="tei tei-q">“Fear God, and give glory to
+him, for the hour of judgment is come; and worship him that made
+the heavens and the earth, and the sea, and the fountains of waters.”</span>
+Then he tells, <span class="tei tei-q">“that another angel cried, It is fallen, it is fallen,
+Babylon that great city, she made all the nations to drink of the
+wine of her fornication. Ay, Rome, thou shalt be taken and burnt
+in a furnice of fire, and a mill-stone shall be bound about thy neck,
+and thou shalt be cast into the midst of the sea, and shalt be drowned;
+there thou shalt fall, and thy fall shall make heaven and earth, and all
+the angels and saints to rejoice at thy fall. Ay, God shall put it into
+the hearts of the kings to do it; we know not what kings they are;
+and then the bride shall prepare her for the bridegroom's coming in
+the clouds.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Next again, of <em class="tei tei-emph"><span style="font-style: italic">seven vials</span></em> he sets down again almost the same
+things that he prophesied before; and now here, last of all, he lets
+him see the last judgment. Would you know then what is here?
+See ye yon great throne? Ye shall see the Judge standing on the
+throne; ye shall all see both heaven and earth flee away from his
+face, ye shall all see the dead, great and small, and yourselves among
+the rest, standing before God; and ye shall all see the books opened,
+and the dead judged according to their works, and death and hell
+cast into the lake of fire, even those that had their hands in his heart's
+blood, and those that pierced his side with a spear, and those that
+rivetted him with nails, both hands and feet, they shall see it also.
+The elect shall see it, as Job says, <span class="tei tei-q">“For I know that my Redeemer
+liveth, and that he shall stand at the last day upon the earth. And
+though after my skin worms destroy this body, yet I shall see God
+in my flesh: whom myself shall see, and my eyes shall behold, and
+not another, though my reins were consumed in me.”</span> And this was
+his consolation; even so those very eyes of yours, and no other,
+<span class="tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a>
+shall see with terror or with joy, either to your endless comfort, or
+to your endless condemnation. Now, what sees he? First, he sees
+a throne; ye know a throne is set for a judge to sit on; so he sees a
+throne whereon the Judge of the whole earth is to sit on; therefore
+he shall come to be a Judge. He came before, at his first coming,
+not to sit on a throne, nor to be a Judge, but to be judged before
+thrones and tribunals of men; for John says, <span class="tei tei-q">“That he sent not his
+Son that he should condemn the world, but that the world through
+him might be saved.”</span> Christ himself says, <span class="tei tei-q">“Man, who made me a
+judge, or a divider over you?”</span> And in another place, <span class="tei tei-q">“The Son of
+man came not to judge, but be judged himself.”</span> In his first coming,
+he comes from high majesty to baseness and humility; he came from
+his Father's glory to shame and ignominy; he came from a palace to
+a crib; from the seat of his majesty to a tree; he came like a Lamb to
+be slain, and as a Saviour to save sinners: as the Apostle says, it was
+a true saying, <span class="tei tei-q">“That Christ came into the world to save sinners, of
+whom I am the chief;”</span> Christ himself says, <span class="tei tei-q">“I came not to call the
+righteous, but sinners to repentance;”</span> and therefore that is the name
+that the angel gives him, when he appears to Joseph in a dream,
+saying, and <span class="tei tei-q">“thou shalt call his name Jesus, for he shall save his
+people from their sins; and they shall call his name Emmanuel, that
+is, God with us,”</span> our God made flesh, our God manifested in the
+flesh. So I say, in his first testimony, he comes as a Saviour and
+Mediator between God and man; but in his last coming, he shall not
+come as a Lamb, but as a Judge, convoyed with all his angels and
+saints in heaven; he shall come in flaming fire, kindling the heavens
+before him, in melting the elements and earth beneath him; he shall
+come with a blast of the trumpet, with the archangel, to gather all
+people from the four corners of the earth; and he shall come with a
+peremptory sentence, from the which there shall be no appellation,
+and of which there shall be no revocation, ever again or again calling;
+and he shall come with his reward in his hand, to every man
+according to his works which he has done in this world, be they evil,
+be they good. Now, ye see he has a throne, he has a throne of
+grace; as the Apostle to the Hebrews says, <span class="tei tei-q">“Let us go boldly to
+the throne of grace, that we may receive mercy, and find grace in
+time of need.”</span> Now he is sitting on a throne of grace, that we may
+receive mercy, and find grace in time of need; and now he holds the
+door of mercy open, and lets in every penitent sinner that comes;
+therefore I testify unto you, if ye will flee from your sins, if ye will
+cast away the works of darkness, if ye will hate and detest all sort of
+iniquity, and if thou wilt run to the throne of grace now, I will assure
+thee thou shalt find mercy, and grace in the time of need; so
+<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a>
+now is the throne of grace and mercy, but afterwards thou shalt see
+the throne of glory and justice. Now is the good Shepherd seeking
+his lost sheep, and finding them, to drink of the wells of the water of
+life, and to eat of the fat things of his own house; but afterwards,
+such as would not be gathered of him, he shall bind them hand and
+foot, and cast them into outer darkness. Now he pities them that will
+not come home, as he said to Jerusalem, <span class="tei tei-q">“O Jerusalem, Jerusalem,
+how oft would I have gathered thee, as a hen doth her birds under
+her wings, but thou wouldst not: behold, your habitation shall be
+made desolate.”</span> So wo to the souls that repine and refuse to be
+fetched within the sweet and loving arms of the Son of God, even
+those bloody arms which were stretched out upon a tree. Now, discern,
+I pray you, betwixt his first coming and his last coming; for
+now is the time of grace, and now is the spirit of grace offered, and
+now is the throne of grace set up, and now is the rainbow, which is
+the sign of the covenant of life, round about the throne, and now the
+twelve ports of that new Jerusalem are standing open, that all may
+come in; therefore, wo to the soul that shall sit till this time of grace
+pass over, and will not come in in time.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But I will go forward. Now, ye see two things in that throne,
+the one is a <em class="tei tei-emph"><span style="font-style: italic">great</span></em> throne, the other is a <em class="tei tei-emph"><span style="font-style: italic">white</span></em> throne. Let
+kings keep silence of their thrones, and speak of this throne. O ye kings,
+will ye look to the heavens above you, and see that white cloud, and
+upon the cloud one standing like the Son of man, having upon his
+head a golden crown, and in his hand a sharp sickle, who thrusts his
+sharp sickle in the earth, and cuts down the vine of the vineyards of
+the earth, and casts them into the great wine-press of the wrath of
+God; so he calls it a <em class="tei tei-emph"><span style="font-style: italic">great</span></em> throne. Solomon's throne was great
+which he made of ivory, and had six steps, and twelve lions, two on
+every step, and the queen of the South was astonished when she saw
+it; and it is said in the Canticles, <span class="tei tei-q">“Come forth, O daughters of
+Zion, and behold king Solomon with the crown wherewith his mother
+crowned him in the day of his marriage, and in the day of the gladness
+of his heart.”</span> But will ye come out, ye daughters of Zion, and
+see here another throne nor Solomon's, another crown nor his crown?
+It is a <em class="tei tei-emph"><span style="font-style: italic">great</span></em> throne, so that all the monarchs' thrones under heaven,
+what are they in comparison with this throne? Nothing. Therefore
+no wonder that the twenty-four elders take their own crowns,
+and cast them down before his throne; and it is no wonder that they
+fall down before him that sits on the throne, and worship him that
+lives for evermore, saying, <span class="tei tei-q">“Thou art worthy to receive glory, honour,
+and power, for thou hast created all things, and for thy will's
+sake they are created.”</span> O that the men of the world saw this throne!
+<span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a>
+And, O that ye did see the greatness of the majesty of his throne!
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now he calls it <em class="tei tei-emph"><span style="font-style: italic">great</span></em>, because of him that sits on it; <em class="tei tei-emph"><span style="font-style: italic">great</span></em>,
+because of them that stand about it; <em class="tei tei-emph"><span style="font-style: italic">great</span></em>, because of them that shall be
+judged there; and last of all, <em class="tei tei-emph"><span style="font-style: italic">great</span></em>, because of the judgment itself.
+Now, who sits on it? O! the Judge of the whole world, God himself,
+that infinite Essence that men and angels have borrowed their
+being from, even he whose glorious face the seraphims and cherubims
+cannot behold for the brightness thereof; and therefore they have
+wings to cover their faces, because they cannot bear to see him, much
+less so then can any mortal man see his face and live; he that rides
+on his white horse, and tramples under foot all his enemies, and
+treads them in the wine-press of his wrath without the city; therefore
+rejoice, all ye whose garments are made white in the blood of
+the Lamb, for his throne shall not terrify you, because of the Judge
+that sits thereon: for he is thy brother, thy Advocate, and thy
+Saviour. O blessed for evermore is the soul of the righteous, and of
+such as are reconciled with the great God, before he come to sit on
+this throne.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, I said, it was <em class="tei tei-emph"><span style="font-style: italic">great</span></em> in respect of him that sits thereon;
+<em class="tei tei-emph"><span style="font-style: italic">next</span></em>, in respect of them that stand about it. Ye see a judge has his
+assizers that sit in judgment with him, and consent to his sentence; so
+this great Judge has his assizers, for there is not one of his angels
+shall be left in heaven, but all shall stand about this throne, and all
+the saints on earth shall be caught up in the air, and they shall all
+have thrones set about his throne. O the fairest parliament that ever
+was in the world! O! behold the King crowned with many crowns,
+standing in the midst, and all the King's servants with their crowns
+on their heads, and also the saints with palms in their hands, sitting
+on thrones about that throne.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<em class="tei tei-emph"><span style="font-style: italic">Thirdly</span></em>, Great is this throne, because great is the number of persons
+that shall be there. All men and women in the world must be
+judged here; there is never a reprobate that ever took life, but he
+shall be judged here, and all the elect and saints of God shall be
+judged here also, (so fair is this parliament,) six thousand years' generations
+shall all stand there, waiting to receive an eternal and final
+judgment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<em class="tei tei-emph"><span style="font-style: italic">Last</span></em> of all, <em class="tei tei-emph"><span style="font-style: italic">Great</span></em> is this throne, because great shall be the
+judgment that shall come forth from this throne. Lords of the Session
+think their judgments great; but come out here, and see to whom
+the new city Jerusalem in heaven shall be given, and who shall be
+cast into the lake of fire. Now, compare all these together, and see
+if this throne be not great; great is he that sits on the throne, even
+the Prince of life, and God of glory, and the Judge of all the world;
+<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a>
+great is his synod, even all the elect angels and saints, from the beginning
+of the world to the end of the world; for ye that are in
+Christ shall be glorified in the clouds, and the sight of your glory
+shall aggravate the torment of the reprobates, because they might
+have had it, and would not take it; and then you shall rule them
+with a rod of iron, and as a potter's vessel they shall be broken; and
+great is the number of them that shall be judged; for let all flesh
+prepare them for it, even kings and emperors, those that wore many
+crowns on the earth, must appear naked before the throne. Alexander,
+thou worest many crowns, conquered many nations, but yet
+thou must stand up naked as thou was born, and thou must render a
+reckoning of thy conquests.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But I leave this. Again, you see this throne is <em class="tei tei-emph"><span style="font-style: italic">white</span></em>. What
+means this whiteness? It is innocency or righteousness, and full of
+shining brightness, of an unspeakable joy. Innocent and righteous;
+how so? Because the Judge is white, innocent, and righteous; all
+his assizers that shall sit round about him, they are white, innocent,
+white and righteous; all his citations, summonses and convictions,
+sentences and executions, are innocent and righteous; so all is white,
+the Judge, the unspotted innocent and undefiled Lamb of God, sitting
+on his throne of justice, and ordained deputy of his Father, to judge
+both the quick and the dead, he in whose heart was never found
+guile; therefore Abraham said, <span class="tei tei-q">“Shall not the Judge of the world
+judge righteously?”</span> So this Judge is white, innocent, and he is
+bright and glorious. Peter, James, and John, saw him white on the
+mount Tabor, when he was transfigured, <span class="tei tei-q">“and his face shined as the
+sun, and his raiment white as the light; and when Peter said, Master,
+it is good for us to be here: if thou wilt, let us make three tabernacles,
+one for thee, and one for Moses, and one for Elias.”</span> Matth. xvii.
+1, 2, 3. Ay, Peter, but this shall be a whiter appearing, and thou
+shalt think it better to be with him here. Ay, Lord, it is true, <em class="tei tei-emph"><span style="font-style: italic">white</span></em>
+wast thou upon mount Tabor, but whiter shalt thou be in the clouds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He is <em class="tei tei-emph"><span style="font-style: italic">white</span></em> again, in respect of his citations. O that our hearts
+were ravished with the consideration of thy righteous and just citing
+and summoning of all men, when thou shalt cause the earth, grave,
+hell, and the sea, and all places, thrust out of them all their dead;
+just shalt thou be in glorifying the souls and bodies of them that glorify
+thee on earth; and just shalt thou be in glorifying thyself, by tormenting
+the souls and bodies of them that dishonoured thee on earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He is <em class="tei tei-emph"><span style="font-style: italic">white</span></em> in respect of his accusations, for there shall be nothing
+read in thy ditty, but that which shall be found written either in
+one leaf of thy conscience or other; there the sins of thy conception,
+there the sins of thy youth, there the sins of thy ignorance, there the
+sins against the light of thy conscience, and there the sins against the
+<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a>
+law, and there the sins against the gospel, and all shall be presented
+to thy conscience. O! well is the soul and conscience that dare lift
+up the head with rejoicing, and can say, <span class="tei tei-q">“Thou Lamb of God, thou
+takest away the sins of the world,”</span> thou tookest away my sins when
+thou wast on the tree. And can any body tell how ye will compear
+before this throne that were never cleansed with the blood of Jesus?
+O! that blackness and darkness, which is abiding that soul which
+never yet ran to the blood of the Lamb, to make itself white in it; so
+the raising of all, the compearing of all, the accusation of all, the conviction
+of all, shall be just, and God shall be glorified in all.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is also the absolution of the righteous, and the condemnation
+of the wicked; and therefore the throne is called white, because of
+the innocency and righteousness of the Judge. Now, brethren, I
+will go no further at this time than this that follows or remains to be
+spoken of, the majesty and terror of the Judge sitting on his throne,
+<span class="tei tei-q">“and him that sat on it.”</span> Many shall sit on thrones in that day, but
+one shall sit above all the rest, for the saints shall be caught up in the
+air, and shall all sit on thrones, and give out sentence both of absolution
+and condemnation, and they shall say, <span class="tei tei-q">“Hallelujah, salvation,
+and glory, and power, be to the Lord our God, for true and righteous
+are his judgments.”</span> I could never yet rightly consider the majesty
+of this Judge. O heavens! what aileth thee to flee from the face of
+this Judge. O earth! what aileth thee to flee, and why art thou
+chased away, and never seen again? What ails thee, O heavens,
+that never sinned, and, O earth, that never sinned neither, for they
+had never understanding to be capable of a law, nor to be subject to
+keep a law. What means this? O but I must leave this! for who
+can but wonder at this! Yet I will tell you the cause. You and I,
+and the generations before that this firmament has seen, and this
+earth seen or born, since the first day that God made the earth, and
+established this heaven and earth, and since that day that Adam eat
+of the forbidden tree, since that day heaven and earth have been eye-witnesses
+of our sins, and subject to vanity, and since that day they
+have been defiled with our iniquities, and since that time they have
+been subject to bondage and corruption, and therefore they groan
+with us also, and travail with pain together until this present; and
+therefore, in that great day, they cannot abide the face of the Judge.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, what is the fruit ye should make of this? I thank my God
+that I preach unto you so sure a gospel, even the oracles of the eternal
+God; the earth and the heavens shall pass away, but this word
+and oracles shall never pass away; therefore it is not a doubtsome
+message that I carry unto you, for it is surer than the heavens, and
+surer than the earth; and these eyes of yours, that have seen both the
+truth of this spoken here. O
+<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a>
+that the Lord would fill my heart, with this verity, that I might eat
+it and drink it, and feed upon it continually, and that he would fill
+me with the spirit of exhortation, that I might exhort you to meditate
+on this truth, both day and night, that the remembrance of that
+day might never go out of your hearts. O that you would do it,
+even for his sake that left you his heart's blood to slocken that fire
+which will burn both the heavens and the earth: therefore hear, hear!
+What should you hear? things of the last importance. Is hell, is
+heaven, is the terror of that day of any importance? And this is not
+the blessing of mount Gerizim, but that everlasting blessing which
+the Judge of all the world shall pronounce out of his mouth, saying,
+<span class="tei tei-q">“Ye blessed of my Father, inherit the kingdom prepared for you before
+the foundation of the world.”</span> And it is nothing to the curse of
+the mount Ebal, but it is that everlasting curse and malediction which
+the Son of God shall pronounce, saying, <span class="tei tei-q">“Depart from me, ye cursed,
+into everlasting fire, prepared for the devil and his angels.”</span> (And
+what shall I say to you?) This day is coming, and the Lord is preparing
+himself to come down through the clouds, to sit on a great
+white throne, and the archangel is putting the trumpet to his mouth,
+and he is near to the blowing of it, and the rest of the angels are but
+waiting when they shall give the last shout, <span class="tei tei-q">“Rise, dead, and come to
+judgment,”</span> the Bridegroom is coming, and the heaven and the earth
+are waiting when the Lord shall come in his glory, in flaming fire, to
+burn them up.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, brethren, what should ye do then? It is but this one thing
+that I will charge you with, hear what I am to say to you, I bear the
+message of God, and I preach the Gospel that shall judge you; and
+I am here sent of God to tell you what is his will towards you; therefore
+I charge you all before God, and his Son Christ Jesus, every
+man and woman, let this be your occupation this day, turn over the
+leaves of your conscience, and see there what is the ditty that thou
+hast pinned up against thyself, since the day that thou wast born, and
+look on thy sins before the Lord, and come and spread them before
+the Judge, and crave pardon of them, now in the day of grace; for
+he is ready to forgive thee and thy sins, were they never so great;
+for aye the redder that thy soul has been, the virtue of his blood shall
+appear the greater in cleansing thee from thy sins; therefore let none
+of you scare at the greatness of your sins; for here I testify unto
+you, that if any of you be condemned, it shall not be for your sins,
+but it shall be for contempt of that blood which shall condemn you.
+O God! full of mercy and goodness, and of fatherly care and providence,
+and never a greater providence found I in my lifetime, than I
+found this last time in my journey, I thank my God for it; and here
+I avow, if this blood of mine should go for it, it was acceptable service
+<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a>
+to God we did that day; I know there were many that sent up
+their prayers to God for the maintenance of his liberty, I am sure the
+Lord heard you; for I say to you, the room was never that I came
+to, but I found the Lord meeting me there, and confirming me that
+all was well and acceptable to him; so that I never found sweeter
+providence since I was born; I see the Lord's hand is not shortened.
+O Scotland! O that thou wouldst repent, and mourn for the contempt
+of this so great a light that has shined in thee; then thou
+shouldst see as glorious a day on God's poor Church within this land,
+as ever was seen in any church before from the beginning; then the
+Lord should be strong, and glorious, and wonderful in all the hearts
+of his own. What is it to him to run sixteen or eighteen score of
+miles to London, and then run to the hearts of kings, princes, and
+nobles of the land, and humble them, and subject them to the crown
+and kingdom of Jesus Christ; but, let them think of it what they will,
+I know who has approven of us, for it is the running of the Gospel
+through the whole land, and it is that the net of Christ may be spread
+over all, that if it were possible we may gather in a world in it, that
+they might not perish; it is that which we seek, and when I look
+to the eternity of wrath that is abiding the wicked of this world, then
+I may say, who would not pity a world of sinners? But I leave this,
+and I will give God the praise of his own glory, that he can begin
+and he can perfect his own work in you: therefore this is my petition
+to God, that ye may all be presented blameless before him in that
+great day. Therefore I beseech you all, for Christ's sake, that every
+one of you would come in time, by speedy repentance, and that you
+would take up Christ in the arms of your souls, and that ye would
+take a fill of his flesh and blood, that ye may never hunger and thirst
+any more; and, in like manner, he may know you in that great day
+to be his own sheep, marked with his own blood. Will ye have
+any pleasure at his coming, when ye have eaten and drunken, and
+taken your pleasure here, and then shall be flung into hell hereafter?
+So I would beseech you, in all lenity and meekness of mind, for
+Christ's cause, ye would not delay at least to mint at repentance;
+and if ye cannot get your hearts melted as ye would, yet run to God,
+and say, <span class="tei tei-q">“Father have mercy upon me; Father, forgive me,”</span> and
+cause me to repent; Father, send down thy Spirit to soften my heart.
+Now, if ye would do this, ye should be welcome to him; for I assure
+you he delights to shew mercy on poor penitent sinners, that would
+<span class="tei tei-q">“repent, and hunger, and thirst for righteousness.”</span> Now, I say no
+more now, but I commend you all to him that is able to give you repentance
+and remission of sins in the blood of his Son Jesus Christ:
+to Father and with the Holy Ghost, be all honour,
+Amen.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc3" id="toc3"></a>
+<a name="pdf4" id="pdf4"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Day Of Judgment.</span><br /><span style="font-size: 173%">
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester,
+And Martyr, 1555.</span><a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref" style="text-align: left"><span style="font-size: 60%; vertical-align: super">1</span></span></a></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Luke XXI</span></span>.<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As we die so we shall rise again. If we die in the state of damnation,
+we shall rise in that same state. Again, if we die in the state
+of salvation, we shall rise again in that state, and come to everlasting
+felicity, both of soul and body. For if we die now in the state of
+salvation, then at the last general day of judgment we shall hear this
+joyful sentence, proceeding out of the mouth of our Saviour Christ,
+when he will say, <span class="tei tei-q">“Come, ye blessed of my Father, possess that
+kingdom which is prepared for you from the beginning of the world.”</span>
+(Matt. xxv.) And though we have much misery here in this world,
+though it goeth hard with us, though we must bite on the bridle, yet
+for all that, we must be content, for we shall be sure of our deliverance,
+we shall be sure that our salvation is not far off. And no
+doubt they that will wrestle with sin, and strive and fight with it,
+shall have the assistance of God; he will help them, he will not forsake
+them, he will strengthen them, so that they shall be able to live
+uprightly; and though they shall not be able to fulfil the law of God
+to the uttermost, yet for all that, God will take their doings in good
+part, for Christ his Son's sake, in whose name all faithful people do
+their good works, and so for his sake they are acceptable unto God,
+and in the end they shall be delivered out of all miseries and troubles,
+and come to the bliss of everlasting joy and felicity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+I pray God, that we may be of the number of those who shall hear
+this joyful and most comfortable voice of Christ our Saviour, when
+he will say, <span class="tei tei-q">“Come, ye blessed of my Father, possess the kingdom
+which is prepared for you before the foundation of the world was
+laid.”</span> There are a great number amongst the Christian people, who
+in the Lord's prayer, when they pray, <span class="tei tei-q">“Thy kingdom come,”</span> pray
+that this day may come; but yet, for all that, they are drowned in
+<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a>
+the world, they say the words with their lips, but they cannot tell
+what is the meaning of it; they speak it only with their tongue:
+which saying indeed is to no purpose. But the man or woman that
+saith these words, <span class="tei tei-q">“Thy kingdom come,”</span> with a faithful heart, no
+doubt he or she desires in very deed that God will come to judgment,
+and amend all things in this world, to pull down satan that old
+serpent under our feet.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there are a great number of us who are not ready. Some
+have lived in this world fifty years, some sixty, but yet for all that
+they are not prepared for his coming; they ever think he will not
+come yet. But I tell you, that though his general coming be not yet,
+yet for all that he will come one day, and take us out of this world:
+and, no doubt, as he finds us, so we shall have; if he find us ready,
+and in the state of salvation, no doubt we shall be saved for ever,
+world without end. But, if he find us in the state of damnation, we
+shall be damned, world without end, there is no remedy after we are
+once past this world; no penance will help then, nor anything that
+man is able to do for us.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“And then shall they see the Son of man come in a cloud with
+power and great glory.”</span> St. Paul to the Thessalonians setteth out
+the coming of Christ and our resurrection; but he speaks in the same
+place only of the rising of the good and faithful that shall be saved.
+But the Holy Scripture in other places witnesses, that the wicked
+shall rise too, and shall receive their sentence from Christ, and so go
+to hell, where they shall be punished world without end. Now, St.
+Paul's words are these, <span class="tei tei-q">“This say we unto you in the word of the
+Lord: that we which shall live and shall remain to the coming of the
+Lord, shall not come before them which sleep. For the Lord himself
+shall descend from heaven with a shout, and the voice of the
+archangel and the trump of God, and the dead in Christ shall arise
+first: then we which shall live, even we which shall remain, shall
+be caught up with them also in the clouds to meet the Lord in the air;
+and so shall we ever be with the Lord; wherefore comfort one another
+with these words.”</span> 1 Thess. iv.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By these words of St. Paul it appears, that they which died in the
+beginning of the world shall be by Christ as soon saved, as they who
+shall be alive here at the time of his coming. I would have you to
+note well the manner of speaking which St. Paul uses; he speaks as
+if the last day should have come in his time. Now, when St. Paul
+thought that this day should have come in his time, how much more
+shall we think that it shall be in our time? For no doubt it will
+come, and it is not long thereunto; as it appears by all the scriptures
+which make mention of this day; it will come, but it shall come suddenly,
+<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
+unawares, as a thief in the night. For a thief when he intends
+a robbery, to rob a man's house, to break up his chests, and take
+away his goods, gives him not warning, he lets not the good man of
+the house know at what time he intends to come, but rather he intends
+to spy such a time, that no man shall be aware of him. So, no
+doubt, this last day will come one day suddenly upon our heads, before
+we are aware of it; like as the fire fell down from heaven upon
+the people of Sodom when unlooked for; they thought that all things
+were well, therefore they took their pleasures, till the time when fire
+fell down from heaven and burned them up all, with all their substance
+and goods.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“And he showed them a similitude, Behold the fig-tree and all the
+trees, when they shoot forth their buds, ye see and know of your
+ownselves that summer is then near at hand.”</span> So when you see the
+tokens which shall go before this fearful day, it is time to make ready.
+But here a man might ask a question, saying, I pray you wherein
+standeth this preparation? How shall I make ready? About this
+there has been great strife, for there have been an infinite number,
+and there are some yet at this time, who think that this readiness
+standeth in masses, in setting up candles, in going of pilgrimage; and
+in such things, they thought to be made ready for that day, and so to
+be made worthy to stand before the Son of man, that is, before our
+Saviour Christ. But I tell you, this was not the right way to make
+ready. Christ our Saviour showeth us how we shall make ourselves
+ready, saying, <span class="tei tei-q">“Take heed to yourselves, lest at any time your hearts
+be overcome with surfeiting, and drunkenness, and cares of this world,
+and so this day come upon you unawares; for as a snare shall it come
+upon all them that dwell upon the face of the whole world.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Watch and pray:”</span> as if he had said, Be ye ever in readiness,
+lest you be taken unawares. But those sluggards who spend their
+time vainly in eating and drinking, and sleeping, please not God, for
+he commands us to watch, to be mindful, to take heed to ourselves,
+lest the devil, or the world, or our own flesh, get the victory over us.
+We are allowed to take our natural sleep, for it is as necessary for
+us as meat and drink, and we please God as well in that, as we please
+him when we take our food. But we must take heed, that we do it
+according as he has appointed us; for like as he has not ordained
+meat and drink that we should play the glutton with it, so likewise
+sleep is not ordained that we should give ourselves to sluggishness,
+or over-much sleeping; for no doubt when we do so, we shall displease
+God most highly. For Christ saith not in vain, <span class="tei tei-q">“Watch and
+pray.”</span> He would have us to be watchers, to have at all times in remembrance
+his coming, and to give ourselves to prayer, that we may
+<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
+be able to stand before him at this great and fearful day. Meaning,
+that we should not trust in ourselves but call unto God, saying, <span class="tei tei-q">“Lord
+God Almighty, thou hast promised to come and judge the quick and
+the dead; we beseech thee give us thy grace and Holy Ghost, that we
+may live according unto thy holy commandments, that when thou
+comest, thou have not cause to bestow thy fearful anger, but rather
+thy lovingkindness and mercy upon us.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+So likewise when we go to bed, we should desire God that we
+sleep not the sleep of sin and wickedness, but rather that we may
+leave them, and follow his will and pleasure; that we be not led with
+the desires of this wicked world. Such an earnest mind we should
+have towards him, so watchful we should be. For I tell you it is
+not a trifling matter, it is not a money matter: for our eternal salvation
+and our damnation hang upon it. Our nature is to do all that is
+possible for us to get silver and gold; how much more then should
+we endeavour to make ourselves ready towards this day, when it shall
+not be a money matter, but a soul matter, for at that day it will appear
+most manifestly who they are that shall enjoy everlasting life, and who
+shall be thrust into hell. Now as long as we are in this world, we
+have all one baptism, we go all to the Lord's Supper, we all bear the
+name of Christians, but then it will appear who are the right Christians;
+and again, who are the hypocrites or dissemblers.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Well, I pray God grant us such hearts, that we may look diligently
+about us, and make ready against his fearful and joyful coming—fearful
+to them that delight in sin and wickedness, and will not leave
+them; and joyful unto those who repent, forsake their sins, and believe
+in him; who, no doubt, will come in great honour and glory,
+and will make all his faithful like unto him, and will say unto them
+that are chosen to everlasting life, <span class="tei tei-q">“Come, ye blessed of my Father,
+possess that kingdom which is prepared for you from the beginning of
+the world.”</span> But, to the wicked who will not live according unto his
+will and pleasure, but follow their own appetites, he will say, <span class="tei tei-q">“Go,
+ye cursed, into everlasting fire.”</span> O what a horrible thing will this
+be, to depart from him who is the fountain of all goodness and mercy,
+without whom is no consolation, comfort, nor rest, but eternal sorrow
+and everlasting death! For God's sake I require you let us consider
+this, that we may be amongst those who shall hear, <span class="tei tei-q">“Come to
+me;”</span> that we may be amongst those who shall enjoy eternal life.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc5" id="toc5"></a>
+<a name="pdf6" id="pdf6"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Parable Of The Householder.</span><br /><span style="font-size: 173%">
+A Sermon, By Bishop Latimer.</span></h1>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Matthew xx.</span></span><span style="font-size: 90%">—</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The kingdom
+of heaven is like unto a man that was an householder,
+which went out early in the morning to hire labourers into his vineyard.</span></span>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This parable is written by the evangelist Matthew in the twentieth
+chapter, and is very dark and hard to be understood; yea, there is no
+harder piece of scripture written by any evangelist. Therefore it
+may well be called hard meat; not meat for mowers nor ignorant people,
+who are not exercised in the word of God. And yet there is no
+other diversity between this scripture and any other. For though
+many scriptures have diverse expositions, (as is well to be allowed of,
+so long as they keep in the tenour of the catholic faith,<a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a>) yet they
+pertain all to one end and effect, and they are all alike. Therefore
+although this parable is harder to understand than the others at the
+first hearing or reading, yet when we well advise and consider the
+same, we shall find it agreeable unto all the others.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now to the principal cause, and to which our Saviour had respect
+in this parable, and that is, he teaches us hereby that all Christian
+people are equal in all things appertaining to the kingdom of Christ.
+So that we have one Christ, one Redeemer, one baptism, and one
+gospel, one Supper of the Lord, and one kingdom of heaven. So
+that the poorest man and most miserable that is in the world, may
+call God his Father, and Christ his Redeemer, as well as the greatest
+king or emperor in the world. And this is the scope of this parable,
+wherein Christ teacheth us this equality. And if this is considered,
+the whole parable will be easily and soon understood.<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here is declared unto us that some laboured the whole day, which
+are hired for a penny, that is of our money ten pence: for like as we
+have a piece of money which we call a shilling, and is in value twelve
+pence, so the Jews had a piece that they called <span class="tei tei-hi"><span style="font-style: italic">denarium</span></span>, and that
+was in value ten of our pence. The first company wrought twelve
+hours, and the others wrought, some nine hours, some six hours,
+some three hours, and some but one hour. Now when evening was
+come, and the time of payment drew on, the householder said to his
+stewart, Go, and give to every man alike, and begin at those that
+came last. And when the others that came early in the morning
+perceived that they should have no more than those that had wrought
+but one hour, they murmured against the householder, saying, <span class="tei tei-q">“Shall
+they which have laboured but one hour, have as much as we that
+have wrought the whole day?”</span> The householder, perceiving their
+discontented mind, said to one of them, <span class="tei tei-q">“Friend, wherefore grudgest
+thou? Is it not lawful for me to do with mine own what pleaseth
+me? Have I not given thee what I promised thee? Content thyself
+therefore, and go thy way, for it hath pleased me to give unto
+this man which hath wrought but one hour as much as unto thee.”</span>
+This is the sum of this parable, which Christ concludes with this sentence,
+<span class="tei tei-q">“The first shall be the last, and the last first.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+First consider who are these murmurers? The merit-mongers,
+who esteem their own works so much, that they think heaven scarcely
+sufficient to recompense their good deeds; namely, for putting themselves
+to pain with saying of our lady's psalter, and gadding on pilgrimage,
+and such like trifles. These are the murmurers; for they
+think themselves holier than all the world, and therefore worthy to
+receive a greater reward than all other men. But such men are
+much deceived and are in a false opinion, and if they abide and continue
+therein, it shall bring them to the fire of hell. For man's salvation
+cannot be gotten by any work: because the Scripture saith,
+<span class="tei tei-q">“Life everlasting is the gift of God.”</span> (Rom. vi.) True it is, that
+God requires good works of us, and commands us to avoid all wickedness.
+But for all that, we may not do our good works that we
+should get heaven withal; but rather to show ourselves thankful for
+what Christ hath done for us, who with his sufferings hath opened
+heaven to all believers, that is, to all those that put their hope and
+trust, not in their deeds, but in his death and suffering, and study to
+live well and godly; and yet not to make merits of their own works,
+as though they should have everlasting life for them; as our monks
+and friars, and all our religious persons were wont to do, and therefore
+may rightly be called murmurers; for they thought they had
+so great a store of merits, that they sold some of them unto other
+<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a>
+men. And many men spend a great part of their substance to buy
+their merits, and to be a brother of their houses, or to obtain one of
+their coats or cowls to be buried in.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there is a great difference between the judgment of God, and
+the judgment of this world. In this world they were accounted
+most holy above all men, and so most worthy to be first; but before
+God they shall be last, when their hypocrisy and wickedness shall be
+opened. And thus much I thought to say of murmurers.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now I will not apply all the parts of this parable; for, as I said
+before, it is enough for us if we know the chief point and scope of
+the parable, which is, that there shall be an equality in all the things
+that appertain to Christ: insomuch, that the ruler of this realm hath
+no better a God, no better sacraments, and no better a gospel, than
+the poorest in the world; yea, the poorest man hath as good right to
+Christ and his benefits, as the greatest man in this world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is comfortable to every one, and especially to such as are in
+misery, poverty, or other calamities; which, if it were well considered,
+would not make us so desirous to come aloft, and to get riches,
+honour, and dignities in this world, as we now are, nor yet so malicious
+one against another as we are. For then we should ever make
+this reckoning with ourselves, each man in his vocation; the servant
+would think thus with himself, I am a poor servant, and must live
+after the pleasure of my master, I may not have my free will; but
+what then? I am sure that I have as good a God as my master
+hath; and I am sure that my service and business pleases God as
+much, when I do it with a good faith, as the preachers and curates,
+in preaching or saying of service. For we must understand that
+God esteems not the diversity of the works, but he hath respect unto
+the faith; for a poor man who does his duty in faith, is as acceptable
+unto God, and hath as good right to the death and merits of Christ,
+as the greatest man in the world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+So go through all states of men, whosoever applieth to his business
+with faith, considering that God willeth him so to do, surely the
+same is most beloved of God. If this were well considered and
+printed in our hearts, all ambition and desire of promotion, all covetousness
+and other vices, would depart out of our hearts. For it is
+the greatest comfort that may be unto poor people, especially such
+as are nothing regarded in this world—if they consider that God
+loves them as well as the richest in the world—it must needs be a
+great comfort unto them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there are some that say, that this sentence, <span class="tei tei-q">“The first shall be
+last,”</span> is the very substance of the parable. And here you shall understand,
+that our Saviour Christ took occasion to put forth this parable,
+<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a>
+when there came a young man demanding of him, <span class="tei tei-q">“What shall
+I do to come to everlasting life?”</span> Our Saviour, after he had taught
+him the commandments of God, bade him, <span class="tei tei-q">“Go, and sell all that he
+had, and give to the poor; and come and follow him.”</span> He hearing
+this, went away heavily, for his heart was cold. And then our Saviour
+spake very terribly against rich men, saying, <span class="tei tei-q">“It is more easy
+for a camel to go through the eye of a needle, than for a rich man to
+enter into the kingdom of heaven:”</span>—a camel, or as some think, a
+great cable of a ship, which is more likely than the beast that is called
+a camel. The disciples hearing this, said, <span class="tei tei-q">“Who then can be
+saved?”</span> He made them answer, saying, <span class="tei tei-q">“God is almighty, and that
+which is impossible to men, is possible with God;”</span> signifying, that he
+condemns not all rich men, but only those who set their heart upon
+riches, who care not how they get them, and when they have them,
+who abuse them to the satisfying of their own carnal appetites and
+fleshly delights and pleasures, and use them not to the honour of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And again, such riches as are justly, rightly, and godly gotten,
+those are the good creatures of God, when rightly used to the glory
+of God, and comfort of their neighbours; not hoarding nor heaping
+them up, to make treasures of them. For riches are not evil of themselves;
+but they are made evil, when our hearts is set upon them,
+and we put hope in them; for that is an abominable thing before the
+face of God. Now after these words spoken by our Saviour Christ,
+Peter came forth, saying, <span class="tei tei-q">“Lo, we have forsaken all that we had,
+what shall be our reward?”</span> Peter had forsaken all that he had,
+which was but little in substance, but yet it was a great matter to
+him, for he had no more than that little: like the widow who cast
+into the treasury two mites, yet our Saviour praised the gift above all
+that gave before her. Here thou learnest, that when thou hast but
+little, yet give of the same little; for it is as acceptable unto God, as
+though it were a greater thing.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+So Peter, in forsaking his old boat and net, was approved as much
+before God, as if he had forsaken all the riches in the world; therefore
+he shall have a great reward for his old boat; for Christ saith,
+that he shall be one of them that shall sit and judge the twelve tribes
+of Israel; and to signify them to be more than others, he giveth
+them the name of judges; meaning, that they shall condemn the
+world: like as God speaketh of the queen of Sheba, that in the last
+day she shall arise and condemn the Jews who would not hear Christ,
+and she came so great a journey to hear the wisdom of Solomon.
+Then he answered and said, <span class="tei tei-q">“Whosoever leaveth father, or mother,
+or brethren, for my sake, shall receive an hundred-fold, and shall inherit
+everlasting life.”</span> Now what is this, to leave father and mother?
+<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a>
+When my father or mother would hinder me in any goodness,
+or would persuade me from the honouring of God and faith in
+Christ, then I must forsake and rather lose the favour and good-will
+of my father and mother, than forsake God and his holy word.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And now Christ saith, <span class="tei tei-q">“The first shall be last, and the last shall
+be first,”</span> alluding to St. Peter's saying, which sounded as though
+Peter looked for a reward for his deeds; and that is it, which is the
+let of altogether,<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a>
+if a man come to the Gospel and hears the same,
+and afterwards looks for a reward, such a man shall be <span class="tei tei-q">“the last.”</span>
+If these sayings were well considered by us, surely we should not
+have such a number of vain gospellers as we now have, who seek
+nothing but their own advantage under the name and colour of the
+Gospel. Moreover, he teaches us to be meek and lowly, and not to
+think much of ourselves; for those that are greatly esteemed in their
+own eyes, are the least before God: <span class="tei tei-q">“For he that humbleth himself
+shall be exalted;”</span> according to the scripture, which saith, <span class="tei tei-q">“God resisteth
+the proud, and advanceth the humble and meek.”</span> And this is
+what he saith, <span class="tei tei-q">“The first shall be the last,”</span> teaching us to be careful
+and not to stand in our own conceit, but ever to mistrust ourselves;
+as St. Paul teacheth, saying, <span class="tei tei-q">“Whosoever standeth let him take heed
+he fall not; and therefore we may not put trust in ourselves, but
+rather in God.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Further, in this saying of our Saviour is comprehended a great
+comfort; for those that are accounted by the world to be the vilest
+slaves and most abject, may by this saying have a hope to be made
+the first and the principal; for although they are ever so low, yet
+they may rise again, and become the highest. And so this is to us a
+comfortable sentence, which strengthens our faith, and keeps us from
+desperation and falling from God. And at the end he saith, <span class="tei tei-q">“Many
+are called, but few are chosen.”</span> These words of our Saviour are
+very hard to understand, and therefore it is not good to be too curious
+in them, as some vain fellows, who seeking carnal liberty, pervert,
+toss and turn the word of God, after their own mind and purpose.
+Such, I say, when they read these words, make their reckoning
+thus; saying, <span class="tei tei-q">“What need I to mortify my body with abstaining
+from all sin and wickedness? I perceive God hath chosen some, and
+some are rejected. Now if I be in the number of the chosen, I cannot
+be damned; but if I be accounted among the condemned number,
+then I cannot be saved: for God's judgments are immutable.”</span> Such
+foolish and wicked reasons some have; which bring them either to
+desperation, or else to carnal liberty. Therefore, it is as needful to
+<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a>
+beware of such reasons, or expositions of the scripture, as it is to beware
+of the devil himself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But if thou art desirous to know whether thou art chosen to everlasting
+life, thou mayest not begin with God: for God is too high,
+thou canst not comprehend him; the judgments of God are unknown
+to man; therefore thou mayest not begin there: but begin with
+Christ, and learn to know Christ, and wherefore he came; namely,
+that he came to save sinners, and made himself subject to the law,
+and a fulfiller of the same, to deliver us from the wrath and danger
+thereof, and therefore was crucified for our sins, and rose again to
+show and teach us the way to heaven, and by his resurrection to teach
+us to arise from sin: so also his resurrection teaches and admonishes
+us of the general resurrection. He sitteth at the right hand of God
+and maketh intercession for us, and gives us the Holy Ghost, that
+comforts and strengthens our faith, and daily assures us of our salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Consider, I say, Christ and his coming; and then begin to try thyself
+whether thou art in the book of life or not. If thou findest thyself
+in Christ, then thou art sure of everlasting life. If thou be without
+him, then thou art in an evil case. For it is written, <span class="tei tei-q">“No man
+cometh unto the Father but through me.”</span> Therefore if thou knowest
+Christ, then thou mayest know further of thy election. But when
+we are about this matter, and are troubled within ourselves, whether
+we are elected or no; we must ever have this maxim, or principal
+rule before our eyes; namely, that God beareth a good-will towards
+us; God loveth us; God beareth a fatherly heart towards us.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But you will say, <span class="tei tei-q">“How shall I know that? Or how shall I believe
+that?”</span> We may know God's will towards us through Christ:
+God hath opened himself unto us by his Son Christ; for so saith
+John the Evangelist, <span class="tei tei-q">“The Son which is in the bosom of the Father,
+he hath revealed.”</span> (John i.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore we may perceive his good-will and love towards us; he
+hath sent his Son into this world, who suffered a most painful death
+for us. Shall I now think that God hates me? Or shall I doubt of
+his love towards me? Here you see how you shall avoid the scrupulous
+and most dangerous question of the predestination of God.
+For if thou wilt inquire his counsels, and enter into his consistory,
+thy wit will deceive thee; for thou shalt not be able to search the
+counsels of God. But if thou begin with Christ, and consider his
+coming into the world, and dost believe that God hath sent him for
+thy sake, to suffer for thee, and deliver thee from sin, death, the devil,
+and hell; then when thou art so armed with the knowledge of Christ,
+then, I say, this simple question cannot hurt thee; for thou art in the
+book of life, which is Christ himself.
+</p>
+
+<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Also we learn by this sentence, <span class="tei tei-q">“Many are called,”</span> that the
+preaching of the gospel is universal; that it pertains to all mankind;
+that it is written, <span class="tei tei-q">“Through the whole earth their sound is heard.”</span>
+Now seeing that the gospel is universal, it appears that he would
+have all mankind saved, and that the fault is not in him if we are
+damned. For it is written thus, <span class="tei tei-q">“God would have all men to be
+saved:”</span> his salvation is sufficient to save all mankind, but we are so
+wicked of ourselves that we refuse the same, for we will not take it
+when it is offered unto us; and therefore he saith, <span class="tei tei-q">“Few are chosen;”</span>
+that is, few have pleasure and delight in it; for the most part are
+weary of it, they cannot abide it. And there are some that hear it,
+but they will not abide any danger for it, they love their riches and
+possessions more than the word of God. And therefore few are
+elected, there are but a few that stick heartily unto it, and can find in
+their hearts to forgo this world for God's sake and his holy word.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are some now-a-days that will not be reprehended by the
+gospel; they think themselves better than it. Some again are so
+stubborn, that they will rather forswear themselves, than confess their
+sins and wickedness. Such men are the cause of their own damnation;
+for God would have them saved, but they refuse it; like as did
+Judas the traitor, whom Christ would have had to be saved, but he
+refused his salvation; he refused to follow the doctrine of his master
+Christ. And so, whosoever heareth the word of God, and follows it,
+the same is elect by him. And again, whosoever refuses to hear the
+word of God, and to follow the same, is damned. So that our election
+is sure if we follow the word of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here is now taught you how to try out your election, namely, in
+Christ, for Christ is the accounting book and register of God; even
+in the same book, that is, Christ, are written all the names of the
+elect. Therefore we cannot find our election in ourselves, neither
+yet in the high counsel of God; for <span class="tei tei-q">“Secret things belong to the most
+High.”</span> (Deut. xxix.) Where then shall I find my election? In
+the counting book of God, which is Christ; for thus it is written, <span class="tei tei-q">“God
+hath so entirely loved the world, that he gave his only begotten Son, to
+that end, that all that believe in him should not perish, but have life
+everlasting.”</span> Whereby appears most plainly that Christ is the book of
+life, and that all that believe in him are in the same book, and so are
+chosen to everlasting life; for only those are ordained which believe.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore when thou hast faith in Christ, then thou art in the book
+of life, and so art thou sure of thine election. And again, if thou art
+without Christ, and have no faith in him, neither art sorry for thy
+wickedness, nor have a mind and purpose to leave and forsake sin, but
+rather exercise and use the same, then thou art not in the book of life
+<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a>
+as long as thou art in such a case; and therefore shalt thou go into
+everlasting fire, namely, if thou die in thy wickedness and sin, without
+repentance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But there are none so wicked but he may have a remedy. What
+is that? Enter into thine own heart, and search the secrets of the
+same. Consider thine own life, and how thou hast spent thy days.
+And if thou find in thyself all manner of uncleanness and abominable
+sins, and so seest thy damnation before thine eyes, what shalt thou
+then do? Confess the same unto the Lord thy God. Be sorry that
+thou hast offended so loving a Father, and ask mercy of him in the
+name of Christ, and believe steadfastly that he will be merciful unto
+thee in respect of his only Son, who suffered death for thee; and then
+have a good purpose to leave all sin and wickedness, and to withstand
+and resist the affections of thine own flesh, which ever fight against
+the Spirit; and to live uprightly and godly, after the will and commandment
+of thy heavenly Father. If thou go thus to work, surely
+thou shalt be heard. Thy sins shall be forgiven thee; God will show
+himself true in his promise, for to that end he sent his only Son into
+this world, that he might save sinners. Consider therefore, I say,
+wherefore Christ came into this world; consider also the great hatred
+and wrath that God beareth against sin; and again consider his great
+love, showed unto thee, in that he sent his only Son to suffer most
+cruel death, rather than that thou shouldst be damned everlastingly.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Consider therefore this great love of God the Father, amend thy
+life, fly all occasions of sin and wickedness, and be loath to displease
+him. And in doing this thou mayest be assured that though thou hadst
+done all the sins of the world, they shall neither hurt nor condemn
+thee; for the mercy of God is greater than all the sins of the world.
+But we sometimes are in such a case that we think we have no faith
+at all, or if we have any, it is very feeble and weak. And therefore
+these are two things; to have faith and to have the feeling of faith.
+For some men would fain have the feeling of faith, but they cannot
+attain unto it; and yet they may not despair, but go forward in calling
+upon God, and it will come at length: God will open their hearts,
+and let them feel his goodness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And thus may you see who are in the book of life, and who are
+not. For all those that are obstinate sinners, are without Christ, and
+so not elect to everlasting life, if they remain in their wickedness.
+There are none of us all but we may be saved by Christ, and therefore
+let us stick hard unto it, and be content to forego all the pleasures
+and riches of this world for his sake, who for our sake forsook all the
+heavenly pleasures, and came down into this miserable and wretched
+world, and here suffered all manner of afflictions for our sake. And
+<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a>
+therefore it is right that we should do somewhat for his sake, to show
+ourselves thankful unto him; and so we may assuredly be found
+among the first, and not among the last; that is to say, among the
+elect and chosen of God, that are written in the counting book of
+God, who are those that believe in Christ Jesus; to whom, with God
+the Father, and the Holy Ghost, be all honour and glory, world
+without end.—Amen.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc7" id="toc7"></a>
+<a name="pdf8" id="pdf8"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Parable Of The Tares,</span><br /><span style="font-size: 173%">
+By Bishop Latimer, Preached On The 7th Of February, 1553.</span></h1>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Matthew xiii.</span></span><span style="font-size: 90%">—</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The
+kingdom of heaven is likened unto a man which sowed good
+seed in his field: but while men slept, his enemy came and sowed tares among the
+wheat, and went his way, &amp;c.</span></span>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is a parable or similitude wherein our Saviour compared the
+kingdom of God, that is, the preaching of his word, wherein consisteth
+the salvation of mankind, unto a husbandman who sowed good
+seed in his field.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But before we come unto the matter, you shall first learn to understand
+what this word parable, which is a Greek word, and used in
+the Latin and English tongue, means; that is to say, <span class="tei tei-q">“A parable is
+a comparison of two things that are unlike outwardly;”</span> while in effect
+they signify but one thing, for they appertain to one end; as in this
+place, Christ compared the word of God unto seed: which two things
+are unlike, but yet they teach one thing; for like as the seed is sown
+in the earth, so is the word of God sown in our hearts: and thus
+much of this word parable.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The sum of this gospel is, first he speaks of a husbandman that
+sowed good seed; after that he mentions an enemy that sowed evil
+seed. And these two manner of seeds, that is, the husbandman's seed
+that was good, and the enemy's seed which was naught, came up
+both together: so that the enemy was as busy as the other in sowing
+his evil seed. And while he was busy in sowing it, it was unknown.
+And at the first springing up, it all seemed to be good seed, but at
+length the servant of the husbandman perceived the evil seed sown
+amongst the good; therefore he came and told his master, showing
+him all the matter, and required leave to gather the evil seed from
+amongst the other. The husbandman himself said, <span class="tei tei-q">“Our enemy
+hath done this. But for all that, let it alone until the harvest, and
+then will I separate the good from the evil.”</span> This is the sum of
+this gospel.
+</p>
+
+<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+First, note that he saith, <span class="tei tei-q">“When everybody was asleep, then he
+came and sowed his seed.”</span> Who are these sleepers? The bishops
+and prelates, the slothful and careless curates and ministers; they
+with their negligence give the devil leave to sow his seed, for they
+sow not their seed. That is, they preach not the word of God, they
+instruct not the people with wholesome doctrine, and so they give
+place to the devil to sow his seed. For when the devil cometh, and
+findeth the heart of man not weaponed nor garnished with the word
+of God, he forthwith possesses the same, and so getteth victory
+through the slothfulness of the spirituality, which they shall one day
+grievously repent. For the whole scripture, that is to say, both the
+Old and New Testament, is full of threatenings against such negligent
+and slothful pastors; and they shall make a heavy and grievous
+account one day, when no excuse shall serve, but extreme punishment
+shall follow, for a reward of their slothfulness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This gospel gives occasion to speak of many things: for our Saviour
+himself expounded this parable unto his disciples after the people
+were gone from him, and he was come into the house. For the
+disciples were not so bold as to ask him of the meaning of this parable
+in the presence of the people; whereby we may learn good manners,
+to use in everything a good and convenient time. Also we may
+here learn to search and inquire earnestly, and with great diligence,
+for the true understanding of God's word. And when you hear a
+sermon and are in doubt of something, inquire about it, and be desirous
+to learn; for it is written, <span class="tei tei-q">“Whosoever hath, unto him shall be
+given; and he shall have abundance.”</span> (Matt. xiii.) What means
+this saying?—When we hear the word of God, and have tasted
+somewhat thereof, and are afterwards desirous to go forward more
+and more, then shall we have further knowledge; for God will give
+us his grace to come to further understanding. And so the saying of
+our Saviour shall be fulfilled in us.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now when our Saviour heard the request of his disciples, he performs
+their desire, and begins to expound unto them the parable, saying,
+<span class="tei tei-q">“I am he that soweth good seed: the adversary, the devil, is he
+who soweth evil seed.”</span> Here our Saviour, good people, makes
+known that he goeth about to do us good; but the devil doth quite
+the contrary, and he seeks to spoil and destroy us with his filthy and
+naughty seeds of false doctrine. The field here is the whole world.
+The harvest is the end of the world. The reapers are the angels of
+God, who are his servants: for as every lord or master has his servants
+to wait upon him, and to do his commandments, so the angels
+of God wait upon Him to do his commandments. The angels at the
+time of the harvest shall gather first all such as have been evil and
+<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a>
+have given occasion of wickedness, and go forward in the same without
+repentance or amendment of their lives. All such, I say, shall be
+gathered together and cast into the furnace of fire, <span class="tei tei-q">“where shall be
+weeping and gnashing of teeth.”</span> For in the end of this wicked
+world, all such as have lived in the delights and pleasures of the same,
+and have not fought with the lusts and pleasures of their flesh, but
+are proud and stubborn, or bear hatred and malice unto their neighbours,
+or are covetous persons; also all naughty servants that do not
+their duties, and all those that use falsehood in buying and selling,
+and care not for their neighbours, but sell unto them false wares, or
+otherwise deceive them; all these are called <span class="tei tei-q">“the offenders of this
+world,”</span> and all such shall be cast into the furnace where shall be
+weeping, and wailing, and gnashing of teeth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In like manner, all idle persons that will not work for their living,
+but go about loitering and are chargeable unto others; and also
+drunken persons that abuse the benefits of God in dishonouring themselves,
+so that they lose the use of reason, and their natural wits
+wherewith God has endued them, and make themselves like swine and
+beasts; also those who break wedlock, and despise matrimony, which
+is instituted of God himself. Hereunto add all swearers, all usurers,
+all liars, and deceivers; all these are called the seed of the devil; and
+so they are the devil's creatures through their own wickedness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But yet it is true that wicked men have their souls and bodies of
+God, for he is their Creator and Maker: but they themselves, in forsaking
+God and his laws, and following the devil and his instructions,
+make themselves members of the devil, and become his seed; therefore
+in the last day they shall be cast out into everlasting fire, when
+the trumpet shall blow, and the angels shall come and gather all those
+that offend from among the elect of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The form of judgment shall be in this manner: Christ our Saviour
+at the day of judgment, being appointed of God, shall come down
+with great triumph and honour, accompanied with all his angels and
+saints that departed in faith out of this world before time: they shall
+come with him then, and all the elect shall be gathered to him, and
+there they shall see the judgment; but they themselves shall not be
+judged, but shall be like as judges with him. After the elect are
+separated from the wicked, he shall give a most horrible and dreadful
+sentence unto the wicked, commanding his angels to cast them into
+everlasting fire, where they shall have such torments as no tongue
+can express.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore our Saviour, desirous to set out the pains of hell unto us,
+and to make us afraid thereof, calls it fire, yea, a burning and unquenchable
+fire. For as there is no pain so grievous to a man as fire
+<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a>
+is, so the pains of hell pass all the pains that may be imagined by any
+man. There shall be sobbing and sighing, weeping and wailing, and
+gnashing of teeth, which are the tokens of unspeakable pains and
+griefs that shall come upon those that die in the state of damnation.
+For you must understand that there are but two places appointed by
+Almighty God, for all mankind, that is, heaven and hell. And in
+what state soever a man dieth, in the same he shall rise again, for
+there shall be no alteration or change. Those who die repentant and
+are sorry for their sins—who cry to God for mercy, are ashamed of
+their wickedness, and believe with all their hearts that God will be
+merciful unto them through the passion of our Saviour Christ; those
+who die in such a faith, shall come into everlasting life and felicity,
+and shall rise in the last day in a state of salvation. For look—as
+you die, so shall you arise. Whosoever departeth out of this world
+without a repentant heart, and has been a malicious and envious man,
+and a hater of the word of God, and so continues, and will not repent
+and be sorry, and call upon God with a good faith, or has no faith at
+all; that man shall come to everlasting damnation; and so he shall
+arise again at the last day. For there is nothing that can help a soul
+when departed out of its damnation, or hinder it of its salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For when a man dies without faith in Christ, all the masses in the
+whole world are not able to relieve him; and so to conclude, all the
+travails that we have had in time past by seeking of remedy by purgatory,
+and all the great costs and expenses that may be bestowed
+upon any soul lying in the state of damnation, can avail nothing,
+neither can it do any good. For as I said before, the judgments of
+God are immutable, that is—as you die, so shall you rise. If you die
+in the state of salvation, you shall rise so again, and receive your
+body, and remain in salvation. Again, if you die in damnation, you
+shall rise in the same state, and receive your body, and return again
+to the same state, and be punished world without end, with unspeakable
+pains and torments. For our natural fire, in comparison to hell-fire,
+is like a fire painted on a wall; but that shall be so extreme,
+that no man is able to express the terrible horror and grief thereof.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+O what a pitiful thing is it, that man will not consider this, and
+leave the sin and pleasure of this world, and live godly; but is so
+blind and mad, that he will rather have a momentary, and a very
+short and small pleasure, than hearken to the will and pleasure of
+Almighty God; who can take away everlasting pain and woe, and
+give unto him everlasting felicity! That a great many of us are
+damned, the fault is not in God, for <span class="tei tei-q">“God would have all men be
+saved.”</span> But the fault is in ourselves, and in our own madness, who
+had rather have damnation than salvation. Therefore, good people,
+<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a>
+consider these terrible pains in your minds, which are prepared for
+the wicked and ungodly, avoid all wickedness and sin: set before
+your eyes the wonderful joy and felicity, and the innumerable treasures
+which God hath laid up for you that fear and love him, and live
+after his will and commandments; for no tongue can express, no eye
+hath seen, no heart can comprehend, nor conceive the great felicity
+that God hath prepared for his elect and chosen, as St. Paul witnesses.
+Consider, therefore, I say, these most excellent treasures,
+and exert yourselves to obtain the fruition of the same. Continue
+not, neither abide nor wallow too long in your sins, like as swine lieth
+in the mire. Make no delay to repent of your sin, and to amend
+your life, for you are not so sure to have repentance in the end. It
+is a common saying, <span class="tei tei-q">“Late repentance is seldom sincere.”</span> Therefore
+consider this thing with yourself betimes, and study to amend
+your life: for what avails it to have all the pleasures of the world
+for a while, and after that to have everlasting pain and infelicity?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore let every one examine his own conscience when he finds
+himself unready. For all such as through the goodness of God have
+received faith, and then wrestling with sin, consent not unto it, but
+are sorry for it when they fall, and do not abide nor dwell in the
+same, but rise up again forthwith, and call for forgiveness thereof,
+through the merits of our Saviour Jesus Christ—all such are called
+just: that is to say, all that die with a repentant heart, and are sorry
+that they have sinned, and are minded if God give them longer time
+to live, to amend all faults, and lead a new life; then are they just;
+but not through their own merits or good works. For if God should
+enter into judgment with us, none are able to stand before his face;
+neither may any of his saints be found just; neither St. John Baptist,
+St. Peter, nor St. Paul; no nor is the mother of our Saviour
+Christ herself just, if she should be judged after the rigour of the
+law. For all are and must be justified by the justification of our
+Saviour Christ, and so we must be justified, and not by our own
+well-doing, but our justice standeth in this, that our righteousness is
+forgiven us through the righteousness of Christ, for if we believe in
+him, then are we made righteous. For he fulfilled the law, and
+afterwards granted the same to be ours, if we believe that his fulfilling
+is our fulfilling; for the apostle Saint Paul saith, <span class="tei tei-q">“He hath not
+spared his own Son, but hath given him up for us; and how then
+may it be, but that we should have all things with him?”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore it must needs follow, that when he gave us his only
+Son, he gave us also his righteousness, and his fulfilling of the law.
+So that we are justified by God's free gift, and not of ourselves, nor
+by our merits: but the righteousness of Christ is accounted to be our
+<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a>
+righteousness, and through the same we obtain everlasting life, and
+not through our own doings; for, as I said before, if God should
+enter into judgment with us, we should be damned.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore take heed and be not proud, and be humble and low,
+and trust not too much in yourselves; but put your only trust in
+Christ our Saviour. And yet you may not utterly set aside the doing
+of good works; but especially look that you have always oil in
+readiness for your lamps, or else you may not come to the wedding,
+but shall be shut out, and thrust into everlasting darkness. This oil
+is faith in Christ, which if you lack, then all things are unsavory
+before the face of God: but a great many people are much deceived,
+for they think themselves to have faith when indeed they have it not.
+Some peradventure will say, How shall I know whether I have faith
+or not? Truly you shall find this in you, if you have no mind to
+leave sin; then sin grieves you not, but you are content to go forward
+in the same, and you delight in it, and hate it not, neither do
+you feel what sin is: when you are in such a case, then you have no
+faith, and therefore are like to perish everlastingly. For that man
+who is sore sick, and yet feels not his sickness, he is in great danger,
+for he has lost all his senses; so that man who has gone so far in sin,
+that he feels his sin no more, is like to be damned, for he is without
+faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again, that man is in good case, who can be content to fight and
+strive with sin, and to withstand the devil, and his temptations, and
+calls for the help of God, and believes that God will help him, and
+make him strong to fight. That man shall not be overcome by the
+devil. And whosoever feels this in his heart, and so wrestles with
+sin, may be sure that he has faith, and is in the favour of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But if you will have a trial of your faith, then do this—Examine
+yourself concerning your enemy; he does you harm, he slanders you,
+or takes away your living from you. How shall you conduct yourself
+towards such a man? If you can find in your heart to pray for
+him, to love him with all your heart, and forgive him with a good-will
+all that he has sinned against you—if you can find this readiness
+in your heart, then you are one of those who have faith, if you would
+have him to be saved as well as yourself. And if you can do this you
+may argue that your sin is forgiven, and that you are none of those
+that shall be cast out, but shall be received and placed among the
+number of the godly, and shall enjoy with them everlasting life.
+For St. Paul saith, <span class="tei tei-q">“Those that are just,”</span> that is, those that are justified
+by faith, and exercise faith in their living and conversation,
+<span class="tei tei-q">“they shall shine like unto the sun in the kingdom of God;”</span> that is
+to say, they shall be in exceeding great honour and glory. For like
+<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a>
+as the sun exceeds in brightness all other works of God, and is beautiful
+in the eyes of every man; so shall all the faithful be beautiful
+and endued with honour and glory: although in this world they are
+but outcasts, and accounted as <span class="tei tei-q">“The dross and filth of the world;”</span>
+but in the other world, when the angels shall gather together the
+wicked, and cast them into the fire, then shall the elect shine as the
+sun in the kingdom of God. For no man can express the honour
+and glory that they shall have, who will be content to suffer all
+things for God's sake, and reform themselves after his will; or are
+content to be told of their faults, and glad to amend the same, and
+humble themselves under the mighty hand of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Also the householder said unto his servants, <span class="tei tei-q">“Let them alone until
+harvest.”</span> Here you may learn that the preachers and ministers of
+the word of God, have not authority to compel the people with violence
+to goodness, although they are wicked. But they should admonish
+them only with the word of God, not pull the wicked out by
+the throat; for that is not their duty. All things must be done according
+as God has appointed. God has appointed the magistrates
+to punish the wicked; for so he saith, <span class="tei tei-q">“Thou shalt take away the
+evil from amongst the people, thou shalt have no pity of him.”</span> If he
+be a thief, an adulterer, or a whore-monger, away with him. But
+when our Saviour saith, <span class="tei tei-q">“Let them grow;”</span> he speaks not of the
+civil magistrates, for it is their duty to pull them out; but he signifies
+that there will be such wickedness in spite of the magistrates,
+and teaches that the ecclesiastical power is ordained, not to pull out
+the wicked with the sword, but only to admonish them with the
+word of God, which is called <span class="tei tei-q">“The sword of the Spirit.”</span> So did
+John Baptist, saying, <span class="tei tei-q">“Who hath taught you to flee from the wrath
+of God that is at hand?”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+So did Peter in the Acts of the Apostles; <span class="tei tei-q">“Whom you have crucified,”</span>
+he said unto the Jews. What follows? <span class="tei tei-q">“They were pricked
+in their hearts;”</span> contrition and repentance followed as soon as the
+word was preached unto them. Therefore they said, <span class="tei tei-q">“Brethren,
+what shall we do? How shall we be made clean from our sins, that
+we may be saved?”</span> Then he sends them to Christ. So that it appears
+in this gospel, and by these examples, that the preacher has no
+other sword, but the sword of the word of God: with that sword he
+may strike them. He may rebuke their wicked living, and further
+he ought not to go. But kings and magistrates have power to punish
+with the sword the obstinate and vicious livers, and to put them to
+due punishment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now to make an end, with this one lesson, which is, If you dwell
+in a town where are some wicked men that will not be reformed, nor
+<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a>
+in anywise amend their lives, as there are commonly some in every
+town; run not therefore out of the town, but tarry there still, and
+exercise patience amongst them, exhort them, whensoever occasion
+serves, to amendment. And do not as the fondness of the monkery
+first did, for they at the first made so great account of the holiness of
+their good life, that they could not be content to live and abide in
+cities and towns where sinners and wicked doers were, but thought
+to amend the matter; and therefore ran out into the wilderness,
+where they fell into great inconveniences. For some despised the
+communion of the body and blood of our Saviour Christ, and so fell
+into other errors, so God punished them for their foolishness and uncharitableness.
+We are born into this world, not for our own sakes
+only, but for every Christian's sake. They forgetting this commandment
+of love and charity, ran away from their neighbours, like beasts
+and wild horses, that cannot abide the company of men. So there
+have been some in our time who follow their example, separating
+themselves from the company of other men, and therefore God gave
+them a perverted judgment. Therefore when you dwell in any evil
+town or parish, follow not these examples; but remember that Lot,
+dwelling in the midst of Sodom, was nevertheless preserved from
+the wrath of God, and such will be preserved in the midst of the
+wicked. But for all that, you must not flatter them in their evil
+doings and naughty livings, but rebuke their sins and wickedness,
+and in nowise consent unto them. Then it will be well with you
+here in this world, and in the world to come you shall have life everlasting:
+which grant both to you and me, God the Father, the Son,
+and the Holy Ghost.—Amen.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc9" id="toc9"></a>
+<a name="pdf10" id="pdf10"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Sermon On Isaiah XXVI.</span><br /><span style="font-size: 173%">By John Knox.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+[In the Prospectus of our Publication it was stated, that one discourse, at least,
+would be given in each number. A strict adherence to this arrangement, however, it
+is found, would exclude from our pages some of the most talented discourses of our early
+Divines; and it is therefore deemed expedient to depart from it as occasion may
+require. The following Sermon will occupy two numbers, and we hope, that from its
+intrinsic value, its historical interest, and the illustrious name of its author, it will
+prove generally acceptable to our readers. For the information of those who may not
+be acquainted with the circumstances attending its delivery, we subjoin the following
+extract from a late edition of the select works of Knox:—
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Henry Darnley (king of Scotland by his marriage with queen Mary,) went
+sometimes to mass with the queen, and sometimes attended the protestant sermons. To
+silence the rumours then circulated of his having forsaken the reformed religion, he, on
+the 19th of August, 1565, attended service at St. Giles's church, sitting on a throne
+which had been prepared for him. Knox preached that day on Isaiah xxvi. 13, 14,
+and happened to prolong the service beyond the usual time. In one part of the sermon,
+he quoted these words of scripture, <span class="tei tei-q">‘I will give children to be their princes, and
+babes shall rule over them: children are their oppressors, and women rule over them.’</span>
+In another part he referred to God's displeasure against Ahab, because he did not correct
+his idolatrous wife Jezebel. No particular application of these passages was made by
+Knox, but the king considered them as reflecting upon the queen and himself, and returned
+to the palace in great wrath. He refused to dine, and went out to hawking.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">That same afternoon Knox was summoned from his bed to appear before the
+council. He went accompanied by several respectable inhabitants of the city. The
+secretary informed him of the king's displeasure at his sermon, and desired that he
+would abstain from preaching for fifteen or twenty days. Knox answered, that he had
+spoken nothing but according to his text, and if the church would command him either to
+preach or abstain, he would obey so far as the word of God would permit him. The king and
+queen left Edinburgh during the week following, and it does not appear that Knox was
+actually suspended from preaching.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The following are Knox's reasons for the publication of this Sermon, extracted from
+his preface to the first edition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“If any will ask, To what purpose this sermon is set forth? I answer, To let
+such as satan has not altogether blinded, see upon how small occasions great offence is
+<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a>
+now conceived. This sermon is it, for which, from my bed, I was called before the
+council; and after long reasoning, I was by some forbidden to preach in Edinburgh, so
+long as the king and queen were in town. This sermon is it, that so offends such as
+would please the court, and will not appear to be enemies to the truth; yet they dare
+affirm, that I exceeded the bounds of God's messenger. I have therefore faithfully
+committed unto writing whatsoever I could remember might have been offensive in that
+sermon; to the end, that the enemies of God's truth, as well as the professors of the
+same, may either note unto me wherein I have offended, or at the least cease to condemn
+me before they have convinced me by God's manifest word.”</span>]
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A SERMON ON ISAIAH XXVI.
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Isaiah xxxvi.</span></span><span style="font-size: 90%"> 13, 14, 15, 16,
+&amp;c.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">O Lord our God, other lords besides thee have
+had dominion over us; but by thee only will we make mention of thy name.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">They are dead, they shall not live; they are deceased, they shall not
+rise; therefore
+hast thou visited and destroyed them, and made all their memory to perish.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Thou hast increased the nation, O Lord, thou hast increased the
+nation, thou art
+glorified; thou hast removed it far unto the ends of the earth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lord, in trouble have they visited thee, they poured out a prayer when
+thy chastening was upon them, &amp;c.</span></span>
+</p>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the skilful mariner (being master,) having his ship tossed with a
+vehement tempest, and contrary winds, is compelled oft to traverse,
+lest that, either by too much resisting to the violence of the waves,
+his vessel might be overwhelmed; or by too much liberty granted,
+might be carried whither the fury of the tempest would, so that his
+ship should be driven upon the shore, and make shipwreck; even so
+doth our prophet Isaiah in this text, which now you have heard read.
+For he, foreseeing the great desolation that was decreed in the council
+of the Eternal, against Jerusalem and Judah, namely, that the whole
+people, that bare the name of God, should be dispersed; that the holy
+city should be destroyed; the temple wherein was the ark of the
+covenant, and where God had promised to give his own presence,
+should be burnt with fire; and the king taken, his sons in his own
+presence murdered, his own eyes immediately after be put out; the
+nobility, some cruelly murdered, some shamefully led away captives;
+and finally, the whole seed of Abraham rased, as it were, from the
+fate of the earth. The prophet, I say, fearing these horrible calamities,
+doth, as it were, sometimes suffer himself, and the people committed
+to his charge, to be carried away with the violence of the tempest,
+without further resistance than by pouring forth his and their
+dolorous complaints before the majesty of God, as in the 13th, 17th,
+and 18th verses of this present text we may read. At other times
+<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a>
+he valiantly resists the desperate tempest, and pronounces the fearful
+destruction of all such as trouble the church of God; which he pronounces
+that God will multiply, even when it appears utterly to be
+exterminated. But because there is no final rest to the whole body
+till the Head return to judgment, he exhorts the afflicted to patience,
+and promises a visitation whereby the wickedness of the wicked shall
+be disclosed, and finally recompensed in their own bosoms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These are the chief points of which, by the grace of God, we intend
+more largely at this present to speak;
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<em class="tei tei-emph"><span style="font-style: italic">First</span></em>, The prophet saith, <span class="tei tei-q">“O Lord our God, other lords besides
+thee have ruled us.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This, no doubt, is the beginning of the dolorous complaint, in which
+he complains of the unjust tyranny that the poor afflicted Israelites
+sustained during the time of their captivity. True it is, that the
+prophet was gathered to his fathers in peace, before this came upon
+the people: for a hundred years after his decease the people were
+not led away captive; yet he, foreseeing the assurance of the calamity,
+did before-hand indite and dictate unto them the complaint, which
+afterward they should make. But at the first sight it appears, that
+the complaint has but small weight; for what new thing was it, that
+other lords than God in his own person ruled them, seeing that such
+had been their government from the beginning? For who knows
+not, that Moses, Aaron, and Joshua, the judges, Samuel, David, and
+other godly rulers, were men, and not God; and so other lords than
+God ruled them in their greatest prosperity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For the better understanding of this complaint, and of the mind of
+the prophet, we must, <em class="tei tei-emph"><span style="font-style: italic">first</span></em>, observe from whence all authority flows;
+and, <em class="tei tei-emph"><span style="font-style: italic">secondly</span></em>, to what end powers are appointed by God: which two
+points being discussed, we shall better understand, what lords and
+what authority rule beside God, and who they are in whom God and
+his merciful presence rules.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <em class="tei tei-emph"><span style="font-style: italic">first</span></em> is resolved to us by the words of the apostle, saying,
+<span class="tei tei-q">“There is no power but of God.”</span> David brings in the eternal God
+speaking to judges and rulers, saying, <span class="tei tei-q">“I have said, ye are gods, and
+sons of the Most High.”</span> (Psal. lxxxii.) And Solomon, in the person
+of God, affirmeth the same, saying, <span class="tei tei-q">“By me kings reign, and
+princes discern the things that are just.”</span> From which place it is
+evident, that it is neither birth, influence of stars, election of people,
+force of arms, nor finally, whatsoever can be comprehended under
+the power of nature, that makes the distinction betwixt the superior
+power and the inferior, or that establishes the royal throne of kings;
+but it is the only and perfect ordinance of God, who willeth his terror,
+power, and majesty, partly to shine in the thrones of kings, and
+<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a>
+in the faces of judges, and that for the profit and comfort of man.
+So that whosoever would study to deface the order of government
+that God has established, and allowed by his holy word, and bring
+in such a confusion, that no difference should be betwixt the upper
+powers and the subjects, does nothing but avert and turn upside
+down the very throne of God, which he wills to be fixed here upon
+earth; as in the end and cause of this ordinance more plainly shall
+appear: which is the <em class="tei tei-emph"><span style="font-style: italic">second</span></em> point we have to observe, for the better
+understanding of the prophet's words and mind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The end and cause then, why God imprints in the weak and feeble
+flesh of man this image of his own power and majesty, is not to puff
+up flesh in opinion of itself; neither yet that the heart of him, that is
+exalted above others, should be lifted up by presumption and pride,
+and so despise others; but that he should consider he is appointed
+lieutenant to One, whose eyes continually watch upon him, to see
+and examine how he behaves himself in his office. St. Paul, in few
+words, declares the end wherefore the sword is committed to the
+powers, saying, <span class="tei tei-q">“It is to the punishment of the wicked doers, and
+unto the praise of such as do well.”</span> Rom. xiii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Of which words it is evident, that the sword of God is not committed
+to the hand of man, to use as it pleases him, but only to punish
+vice and maintain virtue, that men may live in such society as is acceptable
+before God. And this is the true and only cause why God
+has appointed powers in this earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For such is the furious rage of man's corrupt nature, that, unless
+severe punishment were appointed and put in execution upon malefactors,
+better it were that man should live among brutes and wild
+beasts than among men. But at this present I dare not enter into
+the description of this common-place; for so should I not satisfy the
+text, which by God's grace I purpose to explain. This only by the
+way—I would that such as are placed in authority should consider,
+whether they reign and rule by God, so that God rules them; or if
+they rule without, besides, and against God, of whom our prophet
+hero complains.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If any desire to take trial of this point, it is not hard; for Moses,
+in the election of judges, and of a king, describes not only what persons
+shall be chosen to that honour, but also gives to him that is
+elected and chosen, the rule by which he shall try himself, whether
+God reign in him or not, saying, <span class="tei tei-q">“When he shall sit upon the throne
+of his kingdom, he shall write to himself an exemplar of this law, in
+a book by the priests and Levites; it shall be with him, and he shall
+lead therein, all the days of his life: that he may learn to fear the
+Lord his God, and to keep all the words of his law, and these statutes,
+<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a>
+that he may do them; that his heart be not lifted up above his brethren,
+and that he turn not from the commandment, to the right hand,
+or to the left.”</span> Deut. xvii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same is repeated to Joshua, in his inauguration to the government
+of the people, by God himself, saying, <span class="tei tei-q">“Let not the book of
+this law depart from thy mouth, but meditate in it day and night,
+that thou mayest keep it, and do according to all that which is written
+in it. For then shall thy way be prosperous, and thou shall do
+prudently.”</span> Josh. i.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <em class="tei tei-emph"><span style="font-style: italic">first</span></em> thing then that God requires of him, who is called to the
+honour of a king, is, The knowledge of his will revealed in his word.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <em class="tei tei-emph"><span style="font-style: italic">second</span></em> is, An upright and willing mind, to put in execution
+such things as God commands in his law, without declining to the
+right, or to the left hand.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Kings then have not an absolute power, to do in their government
+what pleases them, but their power is limited by God's word; so
+that if they strike where God has not commanded, they are but murderers;
+and if they spare where God has commanded to strike, they
+and their throne are criminal and guilty of the wickedness which
+abounds upon the face of the earth, for lack of punishment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+O that kings and princes would consider what account shall be
+craved of them, as well of their ignorance and misknowledge of God's
+will, as for the neglecting of their office! But now, to return to the
+words of the prophet. In the person of the whole people he complains
+unto God, that the Babylonians (whom he calls, <span class="tei tei-q">“other lords
+besides God,”</span> both because of their ignorance of God, and by reason
+of their cruelty and inhumanity,) had long ruled over them in great
+rigour, without pity or compassion upon the ancient men, and famous
+matrons: for they, being mortal enemies to the people of God,
+sought by all means to aggravate their yoke, yea, utterly to exterminate
+the memory of them, and of their religion, from the face of the
+earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After the first part of this dolorous complaint, the prophet declares
+the protestation of the people, saying, <span class="tei tei-q">“Nevertheless in thee shall we
+remember thy name,”</span> (others read it, But we will remember thee
+only, and thy name;) but in the Hebrew there is no conjunction
+copulative in that sentence. The mind of the prophet is plain, namely,
+that notwithstanding the long sustained affliction, the people of
+God declined not to a false and vain religion, but remembered God,
+who sometime appeared to them in his merciful presence; which
+although they saw not then, yet they would still remember his
+name—that is, they would call to mind the doctrine and promise,
+which formerly they heard, although in their prosperity they did not
+<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a>
+sufficiently glorify God, who so mercifully ruled in the midst of them.
+The temptation, no doubt, of the Israelites was great in those days;
+they were carried captives from the land of Canaan, which was to
+them the gage and pledge of God's favour towards them: for it was
+the inheritance that God promised to Abraham, and to his seed for
+ever. The league and covenant of God's protection appeared to have
+been broken—they lamentably complain that they saw not their accustomed
+signs of God's merciful presence. The true prophets were
+few, and the abominations used in Babylon were exceedingly many:
+and so it might have appeared to them, that in vain it was that they
+were called the posterity of Abraham, or that ever they had received
+the law, or form of right religion from God. That we may the better
+feel it in ourselves, the temptation, I say, was even such, as if
+God should utterly destroy all order and policy that this day is within
+his church—that the true preaching of the word should be suppressed—the
+right use of sacraments abolished—idolatry and papistical
+abomination erected up again; and therewith, that our bodies should
+be taken prisoners by Turks, or other manifest enemies of God, and
+of all godliness. Such, I say, was their temptation; how notable
+then is this their confession that in bondage they make, namely, That
+they will remember God only; although he has appeared to turn his
+face from them, they will remember his name, and will call to mind
+the deliverance promised!
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hereof have we to consider, what is our duty, if God bring us to
+the like extremity, as for our offences and unthankfulness justly he
+may. This confession is not the fair flattering words of hypocrites,
+lying and bathing in their pleasures; but it is the mighty operation
+of the Spirit of God, who leaves not his own destitute of some comfort,
+in their most desperate calamities. This then is our duty, not
+only to confess our God in time of peace and quietness, but he chiefly
+craves, that we avow him in the midst of his and our enemies; and
+this is not in us to do, but it behoves that the Spirit of God work
+in us, above all power of nature; and thus we ought earnestly to
+meditate before the battle rise more vehement, which appears not to
+be far off. But now must we somewhat more deeply consider these
+judgments of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This people dealt with thus, as we have heard, were the only people
+upon the face of the earth to whom God was rightly known;
+among them only were his laws, statutes, ordinances, and sacrifices,
+used and put in practice; they only invocated his name; and to them
+alone had he promised his protection and assistance. What then
+should be the cause, that he should give them over unto this great
+reproach; and bring them into such extremity that his own name, in
+<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a>
+them, should be blasphemed? The prophet Ezekiel, who saw this
+horrible destruction, forespoken by Isaiah, put into just execution,
+gives an answer in these words, <span class="tei tei-q">“I gave unto them laws that were
+good, in the which whosoever should walk, should live in them; but
+they would not walk in my ways, but rebelled against me; and therefore,
+I have given unto them laws that are not good, and judgments,
+in the which they shall not live.”</span> (Ezek. xx.) The writers of the
+books of Kings and Chronicles declare this in more plain words, saying,
+<span class="tei tei-q">“The Lord sent unto them his prophets, rising early, desiring
+of them to return unto the Lord, and to amend their wicked ways,
+for he would have spared his people, and his tabernacle; but they
+mocked his servants, and would not return unto the Lord their God
+to walk in his ways.”</span> (2 Kings xvii.) Yea, Judah itself kept not
+the precepts of the Lord God, but walked in the manners and ordinances
+of Israel; that is, of such as then had declined to idolatry
+from the days of Jeroboam; and therefore, the Lord God abhorred
+the whole seed of Israel, that is, the whole body of the people; he
+punished them, and gave them into the hands of those that spoiled
+them, and so he cast them out from his presence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hereof it is evident, that their disobedience unto God, and unto
+the voices of his prophets, was the cause of their destruction. Now
+have we to take heed how we should use the good laws of God;
+that is, his will revealed unto us in his word; and that order of justice,
+which by him, for the comfort of man, is established amongst
+men. There is no doubt but that obedience is the most acceptable
+sacrifice unto God, and that which above all things he requires; so
+that when he manifests himself by his word, men should follow according
+to their vocation and commandment. Now so it is, that God,
+by that great Pastor our Lord Jesus, now manifestly in his word
+calls us from all impiety, as well of body as of mind, to holiness of
+life, and to his spiritual service; and for this purpose he has erected
+the throne of his mercy among us, the true preaching of his word,
+together with the right administration of his sacraments: but what
+our obedience is, let every man examine his own conscience, and consider
+what statutes and laws we would have to be given unto us.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Wouldst thou, O Scotland! have a king to reign over thee in
+justice, equity, and mercy? Subject thou thyself to the Lord thy
+God, obey his commandments, and magnify thou the word that calleth
+unto thee, <span class="tei tei-q">“This is the way, walk in it;”</span> (Isa. xxx.) and if thou
+wilt not, flatter not thyself; the same justice remains this day in God
+to punish thee, Scotland, and thee Edinburgh especially, which before
+punished the land of Judah, and the city of Jerusalem. Every
+realm or nation, saith the prophet Jeremiah, that likewise offendeth,
+<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a>
+shall be likewise punished. (Jer. ix.) But if thou shalt see impiety
+placed in the seat of justice above thee, so that in the throne of God
+(as Solomon complains, Eccles. iii.) reigns nothing but fraud and
+violence, accuse thine own ingratitude and rebellion against God; for
+that is the only cause why God takes away <span class="tei tei-q">“the strong man and the
+man of war, the judge and the prophet, the prudent and the aged,
+the captain and the honourable, the counsellor and the cunning artificer;
+and I will appoint, saith the Lord, children to be their princes,
+and babes shall rule over them. Children are extortioners of my
+people, and women have rule over them.”</span> Isa. iii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If these calamities, I say, apprehend us, so that we see nothing but
+the oppression of good men, and of all godliness, and that wicked
+men without God reign above us; let us accuse and condemn ourselves,
+as the only cause of our own miseries. For if we had heard
+the voice of the Lord our God, and given upright obedience unto the
+same, God would have multiplied our peace, and would have rewarded
+our obedience before the eyes of the world. But now let us hear
+what the prophet saith further: <span class="tei tei-q">“The dead shall not live,”</span> saith he,
+<span class="tei tei-q">“neither shall the tyrants, nor the dead arise, because thou hast visited
+and scattered them, and destroyed all their memory,”</span> verse 14.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From this 14th verse, unto the end of the 19th, it appears, that the
+prophet observes no order; yea, that he speaks things directly
+repugning<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a>
+one to another; for, <em class="tei tei-emph"><span style="font-style: italic">first</span></em>, he saith, <span class="tei tei-q">“The dead shall not
+live:”</span> afterwards, he affirms, <span class="tei tei-q">“Thy dead men shall live.”</span> <em class="tei tei-emph"><span style="font-style: italic">Secondly</span></em>,
+he saith, <span class="tei tei-q">“Thou hast visited and scattered them, and destroyed all
+their memory.”</span> Immediately after, he saith, <span class="tei tei-q">“Thou hast increased
+thy nation, O Lord, thou hast increased thy nation. They have visited
+thee, and have poured forth a prayer before thee.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Who, I say, would not think, that these are things not only spoken
+without good order and purpose, but also manifestly repugning one
+to another? For to live, and not to live, to be so destroyed that no
+memorial remains, and to be so increased that the coasts of the earth
+shall be replenished, seems to import plain contradiction. For removing
+of this doubt, and for better understanding the prophet's
+mind, we must observe, that the prophet had to do with divers sorts
+of men; he had to do with the conjured<a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a>
+and manifest enemies of
+God's people, the Chaldeans or Babylonians; even so, such as profess
+Christ Jesus have to do with the Turks and Saracens. He had to
+do with the seed of Abraham, whereof there were three sorts. The
+ten tribes were all degenerated from the true worshipping of God, and
+corrupted with idolatry, as this day are our pestilent papists in all
+<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a>
+realms and nations; there rested only the tribe of Judah at Jerusalem,
+where the form of true religion was observed, the law taught,
+and the ordinances of God outwardly kept. But yet there were in
+that body, I mean, in the body of the visible church, a great number
+that were hypocrites, as this day yet are among us that profess the
+Lord Jesus, and have refused papistry; also not a few that were
+licentious livers; some that turned their back to God, that is, had
+forsaken all true religion; and some that lived a most abominable
+life, as Ezekiel saith in his vision; and yet there were some godly,
+as a few wheat-corns, oppressed<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a> and hid among the multitude of
+chaff: now, according to this diversity, the prophet keeps divers purposes,
+and yet in most perfect order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And first, after the first part of the complaint of the afflicted as we
+have heard, in vehemency of spirit he bursts forth against all the
+proud enemies of God's people, against all such as trouble them, and
+against all such as mock and forsake God, and saith, <span class="tei tei-q">“The dead shall
+not live, the proud giants shall not rise; thou hast scattered them,
+and destroyed their memorial.”</span> In which words he contends against
+the present temptation and dolorous state of God's people, and against
+the insolent pride of such as oppressed them; as if the prophet should
+say, O ye troublers of God's people! howsoever it appears to you in
+this your bloody rage, that God regards not your cruelty, nor considers
+what violence you do to his poor afflicted, yet shall you he
+visited, yea, your carcases shall fall and lie as stinking carrion upon
+the face of the earth, you shall fall without hope of life, or of a blessed
+resurrection; yea, howsoever you gather your substance, and augment
+your families, you shall be so scattered, that you shall leave no
+memorial of you to the posterities to come, but that which shall be
+execrable and odious.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hereof the tyrants have their admonition, and the afflicted church
+inestimable comfort: the tyrants that oppress, shall receive the same
+end which they did who have passed before; that is, they shall die
+and fall with shame, without hope of resurrection, as is aforesaid.
+Not that they shall not arise to their own confusion and just condemnation;
+but that they shall not recover power, to trouble the servants
+of God; neither yet shall the wicked arise, as David saith, in the
+counsel of the just. Now the wicked have their councils, their
+thrones, and finally handle<a id="noteref_9" name="noteref_9" href="#note_9"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">9</span></span></a>
+(for the most part) all things that are
+upon the face of the earth; but the poor servants of God are reputed
+unworthy of men's presence, envied and mocked; yea, they are more
+vile before these proud tyrants, than is the very dirt and mire which
+<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a>
+is trodden under foot. But in that glorious resurrection, this state
+shall be changed; for then shall such as now, by their abominable
+living and cruelty, destroy the earth, and molest God's children, see
+Him whom they have pierced; they shall see the glory of such as
+now they persecute, to their terror and everlasting confusion. The
+remembrance hereof ought to make us patient in the days of affliction,
+and so to comfort us, that when we see tyrants in their blind rage
+tread under foot the saints of God, we despair not utterly, as if there
+were neither wisdom, justice, nor power above in the heavens, to repress
+such tyrants, and to redress the dolours of the unjustly afflicted.
+No, brethren, let us be assured, that the right hand of the Lord will
+change the state of things that are most desperate. In our God there
+is wisdom and power, in a moment to change the joy and mirth of
+our enemies into everlasting mourning, and our sorrows into joy and
+gladness that shall have no end.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Therefore, in these apparent calamities, (and marvel not that I say
+<em class="tei tei-emph"><span style="font-style: italic">apparent</span></em> calamities, for he that sees not a fire is begun, that shall
+burn more than we look for, unless God of his mercy quench it,<a id="noteref_10" name="noteref_10" href="#note_10"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">10</span></span></a> is
+more than blind,) let us not be discouraged, but with unfeigned repentance
+let us return to the Lord our God; let us accuse and condemn
+our former negligence, and steadfastly depend upon his promised
+deliverance; so shall our temporal sorrows be converted into
+everlasting joy. The doubt that might be moved concerning the destruction
+of those whom God exalteth, shall be discussed, if time will
+suffer, after we have passed throughout the text. The prophet, now
+proceeds, and saith, <span class="tei tei-q">“Thou hast increased the nations, O Lord, thou
+hast increased the nations; thou art made glorious, thou hast enlarged
+all the coasts of the earth. Lord, in trouble,”</span> &amp;c. verses 15, 16.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In these words the prophet gives consolation to the afflicted, assuring
+them, that how horrible soever the desolation should be, yet
+should the seed of Abraham be so multiplied, that it should replenish
+the coasts of the earth; yea, that God should be more glorified in
+their affliction, than he was during the time of their prosperity. This
+promise, no doubt, was incredible when it was made; for who could
+have been persuaded, that the destruction of Jerusalem should have
+been the means whereby the nation of the Jews should have been
+increased? seeing that much rather it appeared, that the overthrow
+of Jerusalem should have been the very abolishing of the seed of
+Abraham: but we must consider, to what end it was that God revealed
+himself to Abraham, and what is contained in the promise of
+the multiplication of his seed, and the benediction promised thereto.
+</p>
+
+<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+First, God revealed himself to Abraham, to let all flesh understand,
+by the means of his word, that God first called man, and revealed
+himself unto him; that flesh can do nothing but rebel against God;
+for Abraham, no doubt, was an idolater, before God called him from
+Ur of the Chaldees. The promise was made, that the seed of Abraham
+should be multiplied as the stars of heaven, and as the sand of
+the sea; which is not simply to be understood of his natural seed,
+although it was sometimes greatly increased; but rather of such as
+should become the spiritual seed of Abraham, as the apostle speaks.
+Now, if we be able to prove, that the right knowledge of God, his
+wisdom, justice, mercy, and power, were more amply declared in
+their captivity, than at any time before, then we cannot deny, but
+that God, even when to man's judgment he had utterly rased them
+from the face of the earth, did increase the nation of the Jews, so that
+he was glorified in them, and extended the coasts of the earth for
+their habitation. And, for the better understanding hereof, let us
+shortly try the histories from their captivity to their deliverance; and
+after the same, to the coming of the Messiah.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+No doubt satan intended, by the dispersion of the Jews, so to have
+profaned the whole seed of Abraham, that among them neither should
+have remained the true knowledge of God, nor yet the spirit of sanctification,
+but that all should have come to a like contempt of God.
+For, I pray you, for what purpose was it, that Daniel and his fellows
+were taken into the king's court, were commanded to be fed at the
+king's table, and were put to the schools of their diviners, soothsayers,
+and astrologers? It may be thought that it proceeded of the king's
+humanity, and of a zeal which he had, that they should be brought up in
+virtue and good learning; and I doubt not but it was so understood
+by a great number of the Jews. But the secret practice of the devil
+was understood by Daniel, when he refused to defile himself with the
+king's meat, which was forbidden to the seed of Abraham in the law
+of their God. Well, God began shortly after to show himself mindful
+of his promise made by his prophet, and to trouble Nebuchadnezzar
+himself, by showing to him a vision in his dream; which the more
+troubled him, because he could not forget the terror of it, neither yet
+could he remember what the vision and the parts thereof were.
+Whereupon were called all the diviners, interpreters of dreams, and
+soothsayers, of whom the king demanded, if they could let him understand
+what he had dreamed: but while they answered, that such
+a question used not to be demanded of any soothsayer or magician,
+for the resolution thereof only appertained to the gods, whose habitation
+was not with men, the charge was given, that they all should be
+slain: and amongst the rest, Daniel, whose innocence the devil envied,
+<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a>
+was sought to have suffered the same judgment. He claimed,
+and asked time to disclose that secret; (I only touch the history, to
+let you see by what means God increased his knowledge) which being
+granted, the vision was revealed unto him; he shewed the same
+unto the king, with the true interpretation of it; adding, that the
+knowledge thereof came not from the stars, but only from the God of
+Abraham, who alone was and is the true God. Which being understood,
+the king burst forth in his confession, saying, <span class="tei tei-q">“Of a truth your
+God is the most excellent of all gods, and he is Lord of kings, and
+only he that revealeth secrets, seeing that thou couldst open this
+secret.”</span> And when Nebuchadnezzar after that, being puffed up
+with pride by the counsel of his wicked nobility, would make an
+image, before which he would that all tongues and nations subject to
+him should make adoration; and when Shadrach, Meshach, and
+Abed-nego, would not obey his unjust commandment, and so were
+cast into the flaming furnace of fire; and yet by God's angels were
+so preserved, that no smell of fire remained on their persons or garments;
+this same king gave a more notable confession, saying, <span class="tei tei-q">“The
+Lord God of Shadrach, Meshach, and Abed-nego, is to be praised,
+who hath sent his angels, and delivered his worshippers that put trust
+in him, who have done against the king's commandment; who have
+rather given their own bodies to torment, than that they would worship
+another god, except their own God. By me therefore is there
+made a decree, that whosoever shall blaspheme the God of Shadrach,
+Meshach, and Abed-nego, he shall be cut in pieces, and his house
+shall be made detestable.”</span> Dan. iii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus we see how God began, even almost in the beginning of
+their captivity, to notify his name, to multiply his knowledge, and set
+forth as well his power as his wisdom, and true worshipping, by
+those that were taken prisoners, yea, that were despised, and of all
+men contemned; so that the name and fear of the God of Abraham
+was never before notified to so many realms and nations. This wondrous
+work of God proceeded from one empire to another; for Daniel
+being promoted to great honour by Darius king of the Persians and
+Medes, fell into a desperate danger; for he was committed to prison
+among lions, because he was found breaking the king's injunction;
+not that the king desired the destruction of God's servants, but because
+the corrupt idolaters, who in hatred of Daniel had procured
+that law to be made, urged the king against his nature; but God, by
+his angel, stopped the lions' mouths, and so preserved his servant;
+which being considered, with the sudden destruction of Daniel's enemies
+by the same lions, king Darius, besides his own confession, wrote
+to all people, tongues, and nations, after this form; <span class="tei tei-q">“It is decreed by
+<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a>
+me, That in all the dominions of my kingdom, men shall fear and
+reverence the God of Daniel, because he is the Living God, abiding
+for ever, whose kingdom shall not be destroyed, and his dominion remaineth;
+who saveth and delivereth, and sheweth signs and wonders
+in heaven and in earth, who hath delivered Daniel from the lions.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This knowledge was yet further increased in the days of Cyrus,
+who giving freedom to the captives to return to their own native
+country, gave this confession; <span class="tei tei-q">“Thus saith Cyrus the king of Persia,
+All the kingdoms of the earth hath the Lord God of heaven given
+unto me, and hath commanded me, that a house be built to him in
+Jerusalem, which is in Judah. Whosoever therefore of you, that are
+of his people, let the Lord his God be with him, and let him pass up
+to Jerusalem, and let him build the house of the Lord God of Israel;
+for he only is God that is in Jerusalem.”</span> (Ezra i.) Time will not
+suffer me to treat the points of this confession, neither yet did I for
+that purpose adduce the history; but only to let us see, how constantly
+God kept his promise in increasing his people, and in augmenting
+his true knowledge beyond men's expectation, when both they that
+were the seed of Abraham, and the religion which they professed, appeared
+utterly to have been extinguished. I say, he brought freedom
+out of bondage, light out of darkness, and life out of death. I
+am not ignorant, that the building of the temple, and the reparation
+of the walls of Jerusalem, were long stayed, so that the work had
+many enemies; but the hand of God so prevailed in the end, that a
+decree was made by Darius, (by him I suppose that succeeded to
+Cambyses,) not only that all things necessary for the building of the
+temple, and for the sacrifices that were to be burnt there, should be
+ministered upon the king's charges; but also, that <span class="tei tei-q">“whosoever should
+hinder that work, or change that decree, that a tree should be taken
+out of his house, and that he should be hanged thereupon; yea, that
+his house should be made a dunghill,”</span> (Ezra vi.); and thereto he
+added a prayer, saying, <span class="tei tei-q">“The God of heaven, who hath placed his
+name there, root out every king and people, (O that kings and nations
+would understand!) that shall put his hand, either to change or
+to hurt this house of God that is in Jerusalem.”</span> And so, in despite
+of satan, was the temple built, the walls repaired, and the city inhabited;
+and in the most desperate dangers it was preserved, until the
+promised Messiah, the glory of the second temple, came, manifested
+himself to the world, suffered and rose again, according to the scriptures;
+and so, by sending forth his gospel from Jerusalem, replenished
+the earth with the true knowledge of God; and so did God in
+perfection increase the nation, and the spiritual seed of Abraham.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Wherefore, dear brethren, we have no small consolation, if the state
+<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a>
+of all things be this day rightly considered. We see in what fury
+and rage the world, for the most part, is now raised, against the poor
+church of Jesus Christ, unto which he has proclaimed liberty, after
+the fearful bondage of that spiritual Babylon, in which we have been
+holden captives longer space than Israel was prisoner in Babylon
+itself: for if we shall consider, upon the one part, the multitude of
+those that live wholly without Christ; and, upon the other part, the
+blind rage of the pestilent papists; what shall we think of the small
+number of them that profess Christ Jesus, but that they are as a poor
+sheep, already seized in the claws of the lion; yea, that they, and the
+true religion which they profess, shall in a moment be utterly consumed?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But against this fearful temptation, let us be armed with the promise
+of God, namely, that he will be the protector of his church; yea,
+that he will multiply it, even when to man's judgment it appears
+utterly to be exterminated. This promise has our God performed,
+in the multiplication of Abraham's seed, in the preservation of it
+when satan laboured utterly to have destroyed it, and in deliverance
+of the same, as we have heard, from Babylon. He hath sent his Son
+Christ Jesus, clad in our flesh, who hath tasted of all our infirmities,
+(sin excepted,) who hath promised to be with us to the end of the
+world; he hath further kept promise in the publication, yea, in the
+restitution of his glorious gospel. Shall we then think that he will
+leave his church destitute in this most dangerous age? Only let us
+cleave to his truth, and study to conform our lives to the same, and
+he shall multiply his knowledge, and increase his people. But now
+let us hear what the prophet saith more:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Lord, in trouble have they visited thee, they poured out a prayer
+when thy chastening was upon them,”</span> verse 16.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet means, that such as in the time of quietness did not
+rightly regard God nor his judgments, were compelled, by sharp corrections,
+to seek God; yea, by cries and dolorous complaints to visit
+him. True it is, that such obedience deserves small praise before
+men; for who can praise, or accept that in good part, which comes
+as it were of mere compulsion? And yet it is rare, that any of God's
+children do give unfeigned obedience, until the hand of God turn
+them. For if quietness and prosperity make them not utterly to forget
+their duty, both towards God and man, as David for a season,
+yet it makes them careless, insolent, and in many things unmindful of
+those things that God chiefly craves of them; which imperfection being
+espied, and the danger that thereof might ensue, our heavenly
+Father visits the sins of his children, but with the rod of his mercy,
+by which they are moved to return to their God, to accuse their former
+<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a>
+negligence, and to promise better obedience in all times hereafter;
+as David confessed, saying, <span class="tei tei-q">“Before I fell in affliction I went
+astray, but now will I keep thy statutes.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But yet, for the better understanding of the prophet's mind, we
+may consider how God doth visit man, and how man doth visit God;
+and what difference there is betwixt the visitation of God upon the
+reprobate, and his visitation upon the chosen.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God sometimes visits the reprobate in his hot displeasure, pouring
+upon them his plagues for their long rebellion; as we have heard before,
+that he visited the proud, and destroyed their memory. At
+other times God is said to visit his people, being in affliction, to whom
+he sends comfort or promise of deliverance, as he visited the seed of
+Abraham, when oppressed in Egypt. And Zacharias said, that God
+had visited his people, and sent unto them hope of deliverance, when
+John the Baptist was born. But of none of these visitations our prophet
+here speaks, but of that only which we have already touched;
+namely, when God layeth his correction upon his own children, to
+call them from the venomous breasts of this corrupt world, that
+they suck not in over great abundance the poison thereof; and he
+doth, as it were, wean them from their mother's breasts, that they
+may learn to receive other nourishment. True it is, that this weaning
+(or speaning, as we term it) from worldly pleasure, is a thing
+strange to the flesh. And yet it is a thing so necessary to God's
+children, that, unless they are weaned from the pleasures of the
+world, they can never feed upon that delectable milk of God's eternal
+verity; for the corruption of the one either hinders the other from
+being received, or else so troubles the whole powers of man, that the
+soul can never so digest the truth of God as he ought to do.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Although this appears hard, yet it is most evident; for what can
+we receive from the world, but that which is in the world? What
+that is, the apostle John teaches; saying, <span class="tei tei-q">“Whatsoever is in the
+world, is either the lust of the eyes, the lust of the flesh, or the pride
+of life.”</span> (1 John ii.) Now, seeing that these are not of the Father,
+but of the world, how can it be, that our souls can feed upon chastity,
+temperance, and humility, so long as our stomachs are replenished
+with the corruption of these vices?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now so it is, that flesh can never willingly refuse these fore-named,
+but rather still delights itself in every one of them; yea, in them all,
+as the examples are but too evident.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It behoves therefore, that God himself shall violently pull his children
+from these venomous breasts, that when they lack the liquor
+and poison of the world, they may visit him, and learn to be nourished
+of him. Oh if the eyes of worldly princes should be opened, that
+<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a>
+they might see with what humour and liquor their souls are fed, while
+their whole delight consists in pride, ambition, and the lusts of the
+corrupt flesh! We understand then how God doth visit men, as well
+by his severe judgments, as by his merciful visitation of deliverance
+from troubles, or by bringing trouble upon his chosen for their humiliation;
+and now it remains to understand how man visits God. Man
+doth visit God, when he appears in his presence, be it for the hearing
+of his word, or for the participation of his sacraments; as the people
+of Israel, besides the observation of their sabbaths and daily oblations,
+were commanded thrice a-year to present themselves before the presence
+of the tabernacle; and as we do, and us often as we present
+ourselves to the hearing of the word. For there is the footstool, yea,
+there is the face and throne of God himself, wheresoever the gospel
+of Jesus Christ is truly preached, and his sacraments rightly ministered.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But men may on this sort visit God hypocritically; for they may
+come for the fashion, they may hear with deaf ears; yea, they may
+understand, and yet never determine with themselves to obey that
+which God requires: and let such men be assured, that He who
+searches the secrets of hearts will be avenged of all such; for nothing
+can be more odious to God, than to mock him in his own presence.
+Let every man therefore examine himself, with what mind, and what
+purpose, he comes to hear the word of God; yea, with what ear he
+hears it, and what testimony his heart gives unto him, when God
+commands virtue, and forbids impiety.
+</p>
+
+<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Repinest thou when God requires obedience? Thou hearest to
+thine own condemnation. Mockest thou at God's threatenings? Thou
+shalt feel the weight and truth of them, albeit too late, when flesh
+and blood cannot deliver thee from his hand. But the visitation,
+whereof our prophet speaks, is only proper to the sons of God, who,
+in the time when God takes from them the pleasures of the world,
+or shows his angry countenance unto them, have recourse unto him,
+and, confessing their former negligence, with troubled hearts, cry for
+his mercy. This visitation is not proper to all the afflicted, but appertains
+only to God's children: for the reprobates can never have
+access to God's mercy in time of their tribulation, and that because
+they abuse his long patience, as well as the manifold benefits they receive
+from his hands; for as the same prophet heretofore saith, <span class="tei tei-q">“Let
+the wicked obtain mercy, yet shall he never learn wisdom, but in the
+land of righteousness,”</span> that is, where the true knowledge of God
+abounds, <span class="tei tei-q">“he will do wickedly.”</span> Which is a crime above all others
+abominable; for to what end is it that God erects his throne among
+us, but that we should fear him? Why does he reveal his holy will
+unto us, but that we should obey it? Why does he deliver us from
+trouble, but that we should be witnesses unto the world, that he is
+gracious and merciful?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, when men hearing their duty, and knowing what God requires
+of them, do malapertly fight against all equity and justice,
+what I pray you, do they else, but make manifest war against God?
+Yea, when they have received from God such deliverance, that they
+<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a>
+cannot deny but that God himself hath in his great mercy visited
+them, and yet they continue wicked as before; what deserve they
+but effectually to be given over unto a reprobate sense, that they
+may headlong run to ruin, both of body and soul? It is almost
+incredible that a man should be so enraged against God, that neither
+his plagues, nor yet his mercy showed, should move him to repentance;
+but because the Scriptures bear witness of the one and the
+other, let us cease to marvel, and let us firmly believe, that such
+things as have been, are even at present before our eyes, albeit many,
+blinded by affection, cannot see them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ahab, as it is written in the book of the Kings, received many
+notable benefits of the hand of God, who visited him in divers sorts,
+sometimes by his plagues, sometimes by his word, and sometimes by
+his merciful deliverance. He made him king, and, for the idolatry
+used by him and his wife, he plagued the whole of Israel by famine;
+he revealed to him his will, and true religion, by the prophet Elijah;
+he gave unto him sundry deliverances, but one most special, when
+proud Benhadad came to besiege Samaria, and was not content to receive
+Ahab's gold, silver, sons, daughters, and wives, but also required,
+that his servants should have at their pleasure whatsoever was
+delectable in Samaria. True it is, that his elders and people willed
+him not to hear the proud tyrant, but who made unto him the promise
+of deliverance? And who appointed and put his army in order?
+Who assured him of victory? The prophet of God only, who assured
+him, that by the servants of the princes of the provinces, who in
+number were only two hundred thirty-and-two, he should defeat the
+great army, in which there were two-and-thirty kings, with all their
+forces. And as the prophet of God promised, so it came to pass;
+victory was obtained, not once only, but twice, and that by the merciful
+visitation of the Lord.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But how did Ahab visit God again for his great benefit received?
+Did he remove his idolatry? Did he correct his idolatrous wife
+Jezebel? No, we find no such thing; but the one and the other we
+find to have continued and increased in their former impiety: but
+what was the end thereof? The last visitation of God was, that dogs
+licked the blood of the one, and did eat the flesh of the other. In
+few words then we understand, what difference there is betwixt the
+visitation of God upon the reprobate, and his visitation upon his
+chosen. The reprobate are visited, but never truly humbled, nor yet
+amended; the chosen being visited, they sob, and they cry unto God
+for mercy; which being obtained, they magnify God's name, and
+afterwards manifest the fruits of repentance. Let us therefore that
+bear these judgments of our God, call for the assistance of his Holy
+<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a>
+Spirit, that howsoever it pleaseth him to visit us, we may stoop under
+his merciful hands, and unfeignedly cry to him when he corrects us;
+and so shall we know in experience, that our cries and complaints
+were not in vain. But let us hear what the prophet saith further:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Like as a woman with child, that draweth near her travail, is in
+sorrow, and crieth in her pains, so have we been in thy sight, O
+Lord; we have conceived, we have borne in vain, as though we should
+have brought forth the wind. Salvations were not made to the earth,
+neither did the inhabitants of the earth fall,”</span> verses 17, 18.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is the second part of the prophet's complaint, in which he, in
+the person of God's people, complains, that of their great affliction
+there appeared no end. This same similitude is used by our Master
+Jesus Christ; for when he speaks of the troubles of his church, he
+compares them to the pains of a woman travailing in child-birth.
+But it is to another end; for there he promises exceeding and permanent
+joy after a sort, though it appear trouble. But here is the
+trouble long and vehement, albeit the fruit of it was not suddenly
+espied. He speaks no doubt of that long and dolorous time of their
+captivity, in which they continually laboured for deliverance, but obtained
+it not before the complete end of seventy years. During
+which time, the earth, that is, the land of Judah, which sometimes
+was sanctified unto God, but was then given to be profaned by wicked
+people, got no help, nor perceived any deliverance: for the inhabitants
+of the world fell not; that is, the tyrants and oppressors of
+God's people were not taken away, but still remained and continued
+blasphemers of God, and troublers of his church. But because I
+perceive the hours to pass more swiftly than they have seemed at
+other times, I must contract that which remains of this text into certain
+points.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet first contends against the present despair; afterwards
+he introduces God himself calling upon his people; and, last of all,
+he assures his afflicted, that God will come, and require account of all
+the blood-thirsty tyrants of the earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+First, Fighting against the present despair, he saith, <span class="tei tei-q">“Thy dead
+shall live, even my body (or with my body) shall they arise; awake
+and sing, ye that dwell in the dust; for thy dew is as the dew of
+herbs,”</span> verse 19.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet here pierces through all impediments that nature
+could object; and, by the victory of faith, he overcomes, not only the
+common enemies, but the great and last enemy of all, death itself; for
+this would he say, Lord, I see nothing for thy chosen, but misery to
+follow misery, and one affliction to succeed another; yea, in the end
+I see, that death shall devour thy dearest children. But yet, O
+<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a>
+Lord! I see thy promise to be true, and thy love to remain towards
+thy chosen, even when death appears to have devoured them: <span class="tei tei-q">“For
+thy dead shall live, yea, not only shall they live, but my very dead
+carcase shall arise;”</span> and so I see honour and glory to succeed this
+temporal shame, I see permanent joy to come after trouble, order
+to spring out of this terrible confusion; and, finally, I see that life
+shall devour death, so that death shall be destroyed, and so thy servants
+shall have life. This, I say, is the victory of faith, when to
+the midst of death, through the light of God's word, the afflicted see
+life. Hypocrites, in the time of quietness and prosperity, can generally
+confess, that God is true to his promises; but bring them to
+the extremity, and there the hypocrite ceases further to trust to God,
+than he seeth natural means, whereby God useth to work. But the
+true faithful, when all hope of natural means fail, flee to God himself,
+and to the truth of his promise, who is above nature; yea, whose
+works are not so subject to the ordinary course of nature, that when
+nature fails, his power and promise fail also therewith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us further observe, That the prophet here speaks not of all
+the dead in general, but saith, <span class="tei tei-q">“Thy dead, O Lord, shall live:”</span> in
+which words he makes a difference betwixt those that die in the
+Lord, and those that die in their natural corruption, and in the old
+Adam. Die in the Lord can none, except those that live in him, (I
+mean, of those that attain to the years of discretion;) and none live
+in him, but those that, with the apostle, can say, <span class="tei tei-q">“I live, and yet not
+I, but Christ Jesus that dwelleth in me: the life that I now live, I
+have by the faith of the Son of God.”</span> (Gal. ii.) Not that I mean,
+that the faithful have at all hours such a sense of the life everlasting,
+that they fear not the death and the troubles of this life; no, not so;
+for the faith of God's children is weak, yea, and in many things imperfect.
+But I mean, that such as in death, and after death shall
+live, must communicate in this life with Jesus Christ, and must be
+regenerated by the seed of life; that is, by the word of the everlasting
+God, which whosoever despises, refuses life and joy everlasting.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet transfers all the promises of God to himself, saying,
+<span class="tei tei-q">“Even my dead body shall arise;”</span> and immediately after, gives commandment
+and charge to the dwellers in the dust, that is, to the dead
+carcases of those that were departed, (for the spirit and soul of man
+dwells not in the dust,) <span class="tei tei-q">“That they should awake, that they should
+sing and rejoice;”</span> for they should arise and spring up from the earth,
+even as the herbs do, after they have received the dew from above.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Time will not suffer that these particulars be so largely treated as
+ought, and as I gladly would do; therefore let us consider, that the
+prophet, in transferring the power and promise of God to himself,
+<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a>
+does not claim to himself any particular prerogative above the people
+of God, as that he alone should live and arise, and not they also; but
+he does it, to let them understand that he taught a doctrine whereof
+he was certain; yea, and whereof they should have experience after
+his death. As if he should say, My words appear to you now to be
+incredible, but the day will come, that I shall be taken from you, my
+carcase shall be inclosed in the bosom of the earth; and you shall be
+led away captives to Babylon, where you shall remain many days and
+years, as it were buried in your sepulchres.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But then call to mind what I said unto you before hand, that my
+body shall arise; even so shall you rise from your graves out of
+Babylon, and be restored to your own country, and city of Jerusalem;
+this, I doubt not, is the true meaning of the prophet. The
+charge that he gives to the dwellers in the dust, is to express the
+power of God's word, whereby he not only gives life, where death
+apparently had prevailed; but also, by it, he calls things that are not,
+even as though they were. True it is, that the prophet Isaiah saw
+not the destruction of Jerusalem, much less could he see the restitution
+of it with his corporeal eyes; but he leaves this, as it were, in
+testament with them—that when they were in the extremity of all
+bondage, they should call to mind what the prophet of God had before
+spoken.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And lest that his doctrine, and this promise of God made unto
+them by his mouth, should have been forgotten, as we are ever prone
+and ready to forget God's promises when we are pressed with any
+sorrow, God raised up unto them, in the midst of their calamity, his
+prophet Ezekiel, unto whom, among many other visions, he gave this—The
+hand of the Lord first led him in a place, which was full of
+dry and dispersed bones. (Ezek. xxxvii.) The question was demanded
+of the prophet, If these bones, being wondrous dry, could
+live? The prophet answered, The knowledge thereof appertained
+unto God. Charge was given unto him, that he should speak unto
+the dry bones, and say, <span class="tei tei-q">“Thus saith the Lord God to these bones,
+Behold, I will give you breath, and you shall live: I will give unto you
+sinews, flesh, and skin, and you shall live.”</span> And while the prophet
+spake as he was commanded, he heard a voice, and he saw every bone
+join its fellow; he saw them covered with flesh and skin, albeit there
+was no spirit of life in them. He was commanded again to speak,
+and to say, <span class="tei tei-q">“Thus saith the Lord God, Come, O Spirit, from the
+four quarters, and blow on these that are slain, that they may live.”</span>
+And as he prophesied, the spirit of life came; they lived, and stood
+upon their feet. Then the Lord interprets what this vision meant,
+saying <span class="tei tei-q">“O son of man, these bones are the whole house of Israel.
+<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a>
+Behold, they say, Our bones are dried, our hope is perished, we are
+plainly cut off. But behold, saith the Lord, I will open your graves,
+I will bring you forth of them, ye shall live, and come unto the land
+of Israel, and ye shall know that I am the Lord.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This vision, I say, given to the prophet, and by the prophet preached
+to the people, when they thought that God had utterly forgotten
+them, compelled them more diligently to advert to what the former
+prophets had spoken. It is no doubt but that they carried with them
+both the prophecy of Isaiah and Jeremiah, so that the prophet Ezekiel
+is a commentary to these words of Isaiah, where he saith, <span class="tei tei-q">“Thy
+dead, O Lord, shall live, with my body they shall arise.”</span> The prophet
+brings in this similitude of the dew, to answer unto that part of
+their fidelity, who can believe no further of God's promises than they
+are able to apprehend by natural judgment; as if he would say, Think
+ye this impossible, that God should give life unto you, and bring you
+to an estate of a commonwealth again, after that ye are dead, and as
+it were rased from the face of the earth? But why do you not
+consider what God worketh from year to year in the order of nature?
+Sometimes you see the face of the earth decked and beautified with
+herbs, flowers, grass, and fruits; again you see the same utterly taken
+away by storms, and the vehemence of the winter: what does God
+to replenish the earth again, and to restore the beauty thereof? He
+sends down his small and soft dew, the drops whereof, in their descending,
+are neither great nor visible, and yet thereby are the pores
+and secret veins of the earth, which before by vehemence of frost and
+cold were shut up, opened again, and so does the earth produce again
+the like herbs, flowers, and fruits. Shall you then think, that the
+dew of God's heavenly grace will not be as effectual in you to whom
+he hath made his promise, as it is in the herbs and fruits which from
+year to year bud forth and decay? If you do so, the prophet would
+say your unbelief is inexcusable; because you neither rightly weigh
+the power, nor the promise of your God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The like similitude the apostle Paul uses against such as called the
+resurrection in doubt, because by natural judgment they could not
+apprehend that flesh once putrified, and dissolved as it were into
+other substance, should rise again, and return again to the same substance
+and nature: <span class="tei tei-q">“O fool,”</span> saith he, <span class="tei tei-q">“that which thou sowest is
+not quickened, except it die; and that which thou sowest, thou sowest
+not that body that shall be, but bare corn, as it falleth, of wheat,
+or some other, but God giveth it a body as it pleaseth him, even to
+every seed his own body.”</span> In which words and sentence, the apostle
+sharply rebukes the gross ignorance of the Corinthians, who began to
+call in doubt the chief article of our faith, the resurrection of the flesh
+<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a>
+after it was once dissolved, because that natural judgment, as he said,
+reclaimed thereto.<a id="noteref_11" name="noteref_11" href="#note_11"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">11</span></span></a> He reproves, I say, their gross ignorance, because
+they might have seen and considered some proof and document
+thereof in the very order of nature; for albeit the wheat, or other
+corn, cast in the earth, appears to die or putrify, and so to be lost,
+yet we see that it is not perished, but that it fructifies according to
+God's will and ordinance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, if the power of God be so manifest in raising up of the fruits
+of the earth, unto which no particular promise is made by God, what
+shall be his power and virtue in raising up our bodies, seeing that
+thereto he is bound by the solemn promise of Jesus Christ his Eternal
+Wisdom, and the Verity itself that cannot lie? Yea, seeing that
+the members must once communicate with the glory of the Head,
+how shall our bodies, which are flesh of his flesh, and bone of his
+bones, lie still for ever in corruption, seeing that our Head, Jesus
+Christ, is now exalted in his glory? Neither yet is this power and
+good-will of God to be restrained unto the last and general resurrection
+only, but we ought to consider it in the marvellous preservation
+of his church, and in the raising up of the same from the very bottom
+of death, when by tyrants it has been oppressed from age to age.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, of the former words of the prophet, we have to gather this
+comfort; that if at any time we see the face of the church within this
+realm so defaced, as I think it shall be sooner than we look for—when
+we shall see, I say, virtue to be despised, vice to be maintained,
+the verity of God to be impugned, lies and men's inventions holden
+in authority—and finally, when we see the true religion of our God,
+and the zealous observers of the same, trodden under the feet of such
+as in their heart say, that <span class="tei tei-q">“There is no God,”</span> (Psal. xiv.); let us
+then call to mind what have been the wondrous works of our God
+from the beginning—that it is his proper office to bring light out of
+darkness, order out of confusion, life out of death: and finally, that
+this is He that calleth things that are not, even as if they were, as
+before we have heard. And if in the day of our temptation, which in
+my judgment approaches fast, we are thus armed, if our incredulity
+cannot utterly be removed, yet shall it so be corrected, that damnable
+despair oppress us not. But now let us hear how the prophet proceeds:—
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Come, thou my people, enter within thy chamber, shut thy door
+after thee, hide thyself a very little while, until the indignation pass
+over.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here the prophet brings in God, lovingly, calling upon his people
+<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a>
+to come to himself, and to rest with him, until such time as the fury
+and sharp plagues should be executed upon the wicked and disobedient.
+It may appear at the first sight, that all these words of the
+prophet, in the person of God, calling the people unto rest, are spoken
+in vain; for we neither find chambers, nor rest, more prepared for
+the dearest children of God, so far as man's judgment can discern,
+than for the rebellious and disobedient; for such as fell not by the
+edge of the sword, or died not of pestilence, or by hunger, were
+either carried captives unto Babylon, or else departed afterwards
+into Egypt, so that none of Abraham's seed had either chamber or
+quiet place to remain in within the land of Canaan. For the resolution
+hereof, we must understand, That albeit the chambers whereunto
+God called his chosen be not visible, yet notwithstanding they are
+certain, and offer unto God's children a quiet habitation in spirit,
+howsoever the flesh be travailed and tormented.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The chambers then are God's sure promises, unto which God's
+people are commanded to resort; yea, within which they are commanded
+to close themselves in the time of greatest adversity. The
+manner of speaking is borrowed from that judgment and foresight
+which God has printed in this our nature; for when men espy great
+tempests appearing to come, they will not willingly remain uncovered
+in the fields, but straightway they will draw them to their houses
+or holds, that they may escape the vehemence of the same; and if
+they fear any enemy pursues them, they will shut their doors, to the
+end that the enemy should not suddenly have entry.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After this manner God speaks to his people; as if he should say,
+The tempest that shall come upon this whole nation shall be so terrible,
+that nothing but extermination shall appear to come upon the
+whole body. But thou my people, that hearest my word, believest
+the same, and tremblest at the threatenings of my prophets, now,
+when the world does insolently resist—let such, I say, enter within
+the secret chamber of my promises, let them contain themselves
+quietly there; yea, let them shut the door upon them, and suffer not
+infidelity, the mortal enemy of my truth, and of my people that depend
+thereupon, to have free entry to trouble them, yea, further to
+murder, in my promise; and so shall they perceive that my indignation
+shall pass, and that such as depend upon me shall be saved.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus we may perceive the meaning of the prophet; whereof we
+have first to observe, that God acknowledges them for his people
+who are in the greatest affliction; yea, such as are reputed unworthy
+of men's presence are yet admitted within the secret chamber of God.
+Let no man think that flesh and blood can suddenly attain to that
+comfort; and therefore most expedient it is, that we be frequently
+<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>
+exercised in meditation of the same. Easy it is, I grant, in time of
+prosperity, to say, and to think, that God is our God, and that we are
+his people; but when he has given us over into the hands of our enemies,
+and turned, as it were, his back unto us, then, I say, still to reclaim
+him to be our God, and to have this assurance, that we are his
+people, proceeds wholly from the Holy Spirit of God, as it is the
+greatest victory of faith, which overcomes the world; for increase
+whereof, we ought continually to pray.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This doctrine we shall not think strange, if we consider how suddenly
+our spirits are carried away from our God, and from believing
+his promise. So soon as any great temptation apprehends us, then
+we begin to doubt if ever we believed God's promise, if God
+will fulfil them to us, if we abide in his favour, if he regards and
+looks upon the violence and injury that is done unto us; and a multitude
+of such cogitations which before lurked quietly in our corrupted
+hearts, burst violently forth when we are oppressed with any desperate
+calamity. Against which this is the remedy—once to apprehend,
+and still to retain God to be our God, and firmly to believe,
+that we are his people whom he loves, and will defend, not only in
+affliction, but even in the midst of death itself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again, Let us observe, That the judgments of our God never
+were, nor yet shall be so vehement upon the face of the earth, but
+that there has been, and shall be, some secret habitation prepared in
+the sanctuary of God, for some of his chosen, where they shall be
+preserved until the indignation pass by; and that God prepares a time,
+that they may glorify him again, before the face of the world, which
+once despised them. And this ought to be unto us no small comfort
+in these appearing dangers, namely, that we are surely persuaded,
+that how vehement soever the tempest shall be, it yet shall pass over,
+and some of us shall be preserved to glorify the name of our God, as
+is aforesaid.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Two vices lurk in this our nature: the one is, that we cannot
+tremble at God's threatenings, before the plagues apprehend us, albeit
+we see cause most just why his fierce wrath should burn as a devouring
+fire; the other is, that when calamities before pronounced, fall
+upon us, then we begin to sink down in despair, so that we never
+look for any comfortable end of the same.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To correct this our mortal infirmity, in time of quietness we ought
+to consider what is the justice of our God, and how odious sin is;
+and, above all, how odious idolatry is in His presence, who has forbidden
+it, and who has so severely punished it in all ages from the
+beginning: and in the time of our affliction we ought to consider,
+what have been the wondrous works of our God, in the preservation
+<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a>
+of his church when it hath been in uttermost extremity. For never
+shall we find the church humbled under the hands of traitors, and
+cruelly tormented by them, but we shall find God's just vengeance
+fall upon the cruel persecutors, and his merciful deliverance shewed
+to the afflicted. And, in taking of this trial, we should not only call
+to mind the histories of ancient times, but also we should diligently
+mark what notable works God hath wrought, even in this our age, as
+well upon the one as upon the other. We ought not to think, that
+our God bears less love to his church this day, than what he has done
+from the beginning; for as our God in his own nature is immutable,
+so his love towards his elect remains always unchangeable. For as
+in Christ Jesus he hath chosen his church, before the beginning of all
+ages; so by him will he maintain and preserve the same unto the end.
+Yea, he will quiet the storms, and cause the earth to open her mouth,
+and receive the raging floods of violent waters, cast out by the dragon,
+to drown and carry away the woman, which is the spouse of
+Jesus Christ, unto whom God for his own name's sake will be the
+perpetual Protector. Rev. xii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This saw that notable servant of Jesus Christ, Athanasius, who
+being exiled from Alexandria by that blasphemous apostate Julian
+the emperor, said unto his flock, who bitterly wept for his envious
+banishment, <span class="tei tei-q">“Weep not, but be of good comfort, for this little cloud
+will suddenly vanish.”</span> He called both the emperor himself and his
+cruel tyranny a little cloud; and albeit there was small appearance of
+any deliverance to the church of God, or of any punishment to have
+apprehended the proud tyrants, when the man of God pronounced
+these words, yet shortly after God did give witness, that those words
+did not proceed from flesh nor blood, but from God's very Spirit.
+For not long after, being in warfare, Julian received a deadly wound,
+whether by his own hand, or by one of his own soldiers, the writers
+clearly conclude not; but casting his own blood against the heaven,
+he said, <span class="tei tei-q">“At last thou hast overcome, thou Galilean:”</span> so in despite
+he termed the Lord Jesus. And so perished that tyrant in his
+own iniquity; the storm ceased, and the church of God received new
+comfort.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such shall be the end of all cruel persecutors, their reign shall be
+short, their end miserable, and their name shall be left in execrations
+to God's people; and yet shall the church of God remain to God's
+glory, after all storms. But now shortly, let us come to the last point:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“For behold,”</span> saith the prophet, <span class="tei tei-q">“the Lord will come out of his
+place, to visit the iniquity of the inhabitants of the earth upon them;
+and the earth shall disclose her blood, and shall no more hide her
+slain.”</span> (Verse 21.) Because that the final end of the troubles of
+<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a>
+God's chosen shall not be, before the Lord Jesus shall return to restore
+all things to their full perfection.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet brings forth the eternal God, as it were, from his own
+place and habitation, and therewith shows the cause of his coming to
+be, that he might take account of all such as have wrought wickedly;
+for that he means, where he saith, <span class="tei tei-q">“He will visit the iniquity of the
+inhabitants of the earth upon them.”</span> And lest any should think the
+wrong doers are so many, that they cannot be called to an account,
+he gives unto the earth as it were an office and charge, to bear witness
+against all those that have wrought wickedly, and chiefly against
+those that have shed innocent blood from the beginning; and saith,
+<span class="tei tei-q">“That the earth shall disclose her blood, and shall no more hide her
+slain men.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If tyrants of the earth, and such as delight in the shedding of blood,
+should be persuaded that this sentence is true, they would not so
+furiously come to their own destruction; for what man can be so enraged,
+that he would willingly do even before the eyes of God that
+which might provoke his Majesty to anger, yea, provoke him to become
+his enemy for ever, if he understood how fearful a thing it is to
+fall into the hands of the living God?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The cause then of this blind fury of the world is the ignorance of
+God, and that men think that God is but an idol; and that there is
+no knowledge above, that beholds their tyranny; nor yet justice that
+will, nor power that can, repress their impiety. But the Spirit of
+truth witnesses the contrary, affirming, that as the eyes of the Lord
+are upon the just, and as his ears are ready to receive their sobbing
+and prayers, so is his visage angry against such as work iniquity; he
+hateth and holdeth in abomination every deceitful and blood-thirsty
+man, whereof he has given sufficient document from age to age, in
+preserving the one, or at least in avenging their cause, and in punishing
+the other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Where it is said, <span class="tei tei-q">“That the Lord will come from his place, and
+that he will visit the iniquity of the inhabitants of the earth upon
+them, and that the earth shall disclose her blood;”</span> we have to consider,
+what most commonly has been, and what shall be, the condition
+of the church of God, namely, that it is not only hated, mocked, and
+despised, but that it is exposed as a prey unto the fury of the wicked;
+so that the blood of the children of God is spilt like unto water upon
+the face of the earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The understanding whereof, albeit it is unpleasant to the flesh, yet
+to us it is most profitable, lest that we, seeing the cruel treatment of
+God's servants, begin to forsake the spouse of Jesus Christ, because
+she is not so dealt with in this unthankful world, as the just and upright
+<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a>
+dealings of God's children do deserve. But contrariwise, for
+mercy they receive cruelty, for doing good to many, of all the reprobate
+they receive evil; and this is decreed in God's eternal council,
+that the members may follow the trace of the Head; to the end that
+God in his just judgment should finally condemn the wicked. For
+how should he punish the inhabitants of the earth, if their iniquity
+deserve it not? How should the earth disclose our blood, if it should
+not be unjustly spilt? We must then commit ourselves into the
+hands of our God, and lay down our necks; yea, and patiently suffer
+our blood to be shed, that the righteous Judge may require account,
+as most assuredly he will, of all the blood that hath been shed, from
+the blood of Abel the just, till the day that the earth shall disclose
+the same. I say, every one that sheds, or consents to shed the blood
+of God's children, shall be guilty of the whole; so that all the blood
+of God's children shall cry vengeance, not only in general, but also
+in particular, upon every one that has shed the blood of any that unjustly
+suffered.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And if any think it strange, that such as live this day can be guilty
+of the blood that was shed in the days of the apostles, let them consider,
+that the Verity itself pronounced, That all the blood that was
+shed from the days of Abel, unto the days of Zacharias, should come
+upon the unthankful generation that heard his doctrine and refused it.
+(Matt. xxiii.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The reason is evident; for as there are two heads and captains
+that rule over the whole world, namely, Jesus Christ, the Prince of
+justice and peace, and satan, called the prince of the world; so there
+are but two armies that have continued battle from the beginning,
+and shall fight unto the end. The quarrel which the army of Jesus
+Christ sustains, and which the reprobate persecute, is the same,
+namely, The eternal truth of the eternal God, and the image of Jesus
+Christ printed in his elect—so that whosoever in any age persecutes
+any one member of Jesus Christ for his truth's sake, subscribes, as it
+were with his hand, to the persecution of all that have passed before
+him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And this ought the tyrants of this age deeply to consider; for they
+shall be guilty, not only of the blood shed by themselves, but of all,
+as is said, that has been shed for the cause of Jesus Christ from the
+beginning of the world.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let the faithful not be discouraged, although they be appointed as
+sheep to the slaughter-house; for He, for whose sake they suffer,
+shall not forget to avenge their cause. I am not ignorant that flesh
+and blood will think that kind of support too late; for we had rather
+be preserved still alive, than have our blood avenged after our death.
+<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a>
+And truly, if our felicity stood in this life, or if temporal death should
+bring unto us any damage, our desire in that behalf were not to be
+disallowed or condemned: but seeing that death is common to all,
+and that this temporal life is nothing but misery, and that death fully
+joins us with our God, and gives unto us the possession of our inheritance,
+why should we think it strange to leave this world and go to
+our Head and sovereign Captain, Jesus Christ?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Lastly, We have to observe this manner of speaking, where the
+prophet saith, that <span class="tei tei-q">“the earth shall disclose her blood:”</span> in which
+words the prophet would accuse the cruelty of those that dare so unmercifully
+and violently force, from the breasts of the earth, the
+dearest children of God, and cruelly cut their throats in her bosom,
+who is by God appointed the common mother of mankind, so that
+she unwillingly is compelled to open her mouth and receive their
+blood.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If such tyranny were used against any woman, as violently to pull
+her infant from her breasts, cut the throat of it in her own bosom,
+and compel her to receive the blood of her dear child in her own mouth,
+all nations would hold the act so abominable, that the like had never
+been done in the course of nature. No less wickedness commit they
+that shed the blood of God's children upon the face of their common
+mother, the earth, as I said before. But be of good courage, O little
+and despised flock of Christ Jesus! for He that seeth your grief, hath
+power to revenge it; he will not suffer one tear of yours to fall, but
+it shall be kept and reserved in his bottle, till the fulness thereof be
+poured down from heaven, upon those that caused you to weep and
+mourn. This your merciful God, I say, will not suffer your blood
+for ever to be covered with the earth; nay, the flaming fires that
+have licked up the blood of any of our brethren; the earth that has
+been defiled with it, I say, with the blood of God's children; for
+otherwise, to shed the blood of the cruel blood-shedders, is to purge
+the land from blood, and as it were to sanctify it: the earth, I say,
+shall purge herself of it, and show it before the face of God; yea,
+the beasts, fowls, and other creatures whatsoever, shall be compelled
+to render that which they have received, be it flesh, blood, or bones,
+that appertained to thy children, O Lord! which altogether thou
+shalt glorify, according to thy promise, made to us in our Lord and
+Saviour Jesus Christ, thy well-beloved Son; to whom, with thee,
+and the Holy Ghost, be honour, praise, and glory, for ever and ever.
+Amen.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us now humble ourselves in the presence of our God, and
+from the bottom of our hearts let us desire him to assist us with
+the power of his Holy Spirit; that albeit, for our former negligence,
+<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a>
+God gives us over into the hands of others than such as rule
+in his fear; that yet he let us not forget his mercy, and the glorious
+name that hath been proclaimed amongst us; but that we may look
+through the dolorous storm of his present displeasure, and see as well
+what punishment he has appointed for the cruel tyrants, as what reward
+he has laid in store for such as continue in his fear to the end.
+That it would further please him to assist, that albeit we see his
+church so diminished, that it appears to be brought, as it were, to
+utter extermination, we may be assured, that in our God there is
+great power and will, to increase the number of his chosen, until they
+are enlarged to the uttermost parts of the earth. Give us, O Lord!
+hearts to visit thee in time of affliction; and albeit we see no end of
+our dolours, yet our faith and hope may conduct us to the assured
+hope of that joyful resurrection, in which we shall possess the fruit of
+that for which we now labour. In the mean time, grant unto us,
+O Lord! to repose ourselves in the sanctuary of thy promise, that
+in thee we may find comfort, till this thy great indignation, begun
+amongst us, may pass over, and thou thyself appear to the comfort of
+thine afflicted, and to the terror of thine and our enemies.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Let us pray with heart and mouth,</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Almighty God, and merciful Father, &amp;c. Lord, into thy hands I
+commend my spirit; for the terrible roaring of guns,<a id="noteref_12" name="noteref_12" href="#note_12"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">12</span></span></a> and the noise
+of armour, do so pierce my heart, that my soul thirsteth to depart.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The last day of August, 1565, at four of the clock in the afternoon,
+written indigestedly, but yet truly so far as memory would serve, of
+those things that in public I spake on Sunday, August 19; for which
+I was discharged</span><a id="noteref_13" name="noteref_13" href="#note_13"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">13</span></span></a><span style="font-size: 90%; font-style: italic"> to preach for a time.</span></span>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Be merciful to thy flock, O Lord! and at thy good pleasure put
+an end to my misery.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">John Knox.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc11" id="toc11"></a>
+<a name="pdf12" id="pdf12"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span class="tei tei-q" style="text-align: left"><span style="font-size: 173%">“</span><span style="font-size: 173%">It Is I, Be Not Afraid.</span><span style="font-size: 173%">”</span></span><br /><span style="font-size: 173%">
+Extracted From Knox's Admonition To England.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Jesus spake unto them, saying, Be of good comfort, it is I, be not
+afraid.”</span> The natural man that cannot understand the power of God,
+would have desired some other present comfort in so great a danger;
+as, either to have had the heavens opened, to show unto them such
+light in that darkness, that Christ might have been fully known by
+his own face; or else, that the winds and raging waves of the seas
+suddenly should have ceased; or some other miracle which had been
+subject to all their senses, whereby they might have perfectly known
+that they were delivered from all danger. And truly, it had been
+the same to Christ Jesus to have done any of these, or any greater
+work, as to have said, <span class="tei tei-q">“It is I, be not afraid:”</span> but willing to teach
+us the dignity and effectual power of his most holy word, he uses no
+other instrument to pacify the great and horrible fear of his disciples
+but his comfortable word, and lively voice. And this is not done
+only at one time, but whensoever his church is in such a strait and
+perplexity, that nothing appears but extreme calamity, desolation, and
+ruin; then the first comfort that ever it receives, is by the means of
+his word and promise; as may appear in the troubles and temptations
+of Abraham, Isaac, Jacob, Moses, David, and Paul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To Abraham was given no other defence, after he had discomfited
+four kings, whose posterity and lineage, no doubt, he, being a stranger,
+greatly feared, but only this promise of God made to him by his holy
+word, <span class="tei tei-q">“Fear not, Abraham, I am thy buckler;”</span> that is, thy protection
+and defence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same we find of Isaac, who flying from the place of his accustomed
+habitation, compelled thereto by hunger, got no other comfort
+nor conduct but this promise only, <span class="tei tei-q">“I will be with thee.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In all the journeys and temptations of Jacob the same is to be
+espied; as when he fled from his father's house for fear of his brother
+Esau; when he returned from Laban; and when he feared the inhabitants
+of the region of the Canaanites and Perizzites for the
+slaughter of the Shechemites committed by his sons; he received no
+other defence, but only God's word and promise.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And this is most evident in Moses, and in the afflicted church under
+him when Moses himself was in such despair, that he was bold
+to chide with God, saying, <span class="tei tei-q">“Why hast thou sent me? For since
+that time I have come to Pharaoh, to speak in thy name, he hath oppressed
+this people; neither yet hast thou delivered thy people.”</span>
+</p>
+
+<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This same expostulation of Moses declares how sorely he was
+tempted; yea, and what opinion he had conceived of God; that is,
+That God was either impotent, and could not deliver his people from
+such a tyrant's hand; or else, That he was mutable, and unjust in his
+promises. And this same, and sorer temptations, assaulted the
+people; for in anguish of heart, they both refused God and Moses.
+And what means did God use to comfort them in that great extremity?
+Did he straightway suddenly kill Pharaoh, the great tyrant?—No.
+Did he send them a legion of angels to defend and deliver them?—No
+such thing: but he only recites and beats into their ears his former
+promises to them, which oftentimes they had before: and yet the rehearsal
+of the same wrought so mightily in the heart of Moses, that
+not only was bitterness and despair removed away, but also he was
+inflamed with such boldness, that without fear he went in again to
+the presence of the king, after he had been threatened and repulsed
+by him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This I write, beloved in the Lord, since you know the word of
+God not only to be that whereby heaven and earth were created, but
+also to be the power of God to salvation to all that believe, the bright
+lantern to the feet of those who by nature walk in darkness, the life
+to those that by sin are dead, a comfort to such as are in tribulation,
+the tower of defence to such as are most feeble, the wisdom and great
+felicity of such as delight in the same. And, to be short, you know
+God's word to be of such efficacy and strength, that thereby sin is
+purged, death vanquished, tyrants suppressed; and, finally, the devil,
+the author of all mischief, overthrown and confounded. This, I say,
+I write, that you, knowing this of the holy word, and most blessed
+gospel and voice of God, which once you have heard, I trust to your
+comfort, may now, in this hour of darkness, and most raging tempest,
+thirst and pray, that you may hear yet once again this amiable voice
+of our Saviour Christ, <span class="tei tei-q">“Be of good comfort, it is I, fear not.”</span> And
+also, that you may receive some consolation from that blessed gospel
+which before you have professed, assuredly knowing, that God shall
+be no less merciful unto you, than he has been to others afflicted for
+his name's sake before you; and albeit God speedily removes not
+this horrible darkness, neither suddenly pacifies this tempest, yet shall
+he not suffer his tossed ship to be drowned.
+</p>
+
+</div>
+</div>
+<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em">
+  <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <a name="toc13" id="toc13"></a>
+    <a name="pdf14" id="pdf14"></a>
+    <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1>
+    <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">The Editor may here state,
+what cannot be unknown to many of his readers, that
+there are some of the sermons of our early Divines, which, from various circumstances,
+are not, as entire discourses, available for a publication like the present. From such,
+however, as also from works which do not come under the appellation of Pulpit discourses,
+striking and useful passages will be given from time to time, when they can
+be inserted without interfering with those complete discourses which will form the body
+of this work.</dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">The Sermon
+is founded on the whole Chapter, which was the lesson for the day, in
+the Church of England service.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">Universal
+faith.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext">It
+should be observed that other commentators have taken other views of the meaning
+of this parable.</dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext">Greatest or entire hinderance.</dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">Opposing.</dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext">Combined.</dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext">Covered over, weighed
+down.</dd><dt class="tei tei-notelabel"><a id="note_9" name="note_9" href="#noteref_9">9.</a></dt><dd class="tei tei-notetext">Manage.</dd><dt class="tei tei-notelabel"><a id="note_10" name="note_10" href="#noteref_10">10.</a></dt><dd class="tei tei-notetext">Alluding
+to the political troubles of that day.</dd><dt class="tei tei-notelabel"><a id="note_11" name="note_11" href="#noteref_11">11.</a></dt><dd class="tei tei-notetext">Cried out against
+it.</dd><dt class="tei tei-notelabel"><a id="note_12" name="note_12" href="#noteref_12">12.</a></dt><dd class="tei tei-notetext">The cattle of
+Edinburgh was shooting against the exiled for Christ Jesus' sake.</dd><dt class="tei tei-notelabel"><a id="note_13" name="note_13" href="#noteref_13">13.</a></dt><dd class="tei tei-notetext">Forbidden.</dd></dl>
+  </div>
+  <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader15" id="rightpageheader15"></a><a name="pgtoc16" id="pgtoc16"></a><a name="pdf17" id="pdf17"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">February 16, 2009  </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt">
+        <span class="tei tei-name">
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+      <title>The Pulpit Of The Reformation, Nos. 1, 2 and 3.</title>
+      <author><name reg="Welch, John">John Welch</name></author>
+      <author><name reg="Latimer, Bishop">Bishop Latimer</name></author>
+      <author><name reg="Knox, John">John Knox</name></author>
+    </titleStmt>
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+      <p rend="font-size: xx-large; text-align: center">The Pulpit of the Reformation;</p>
+      <p rend="font-size: x-large; text-align: center">No. 1, October 30, 1834.</p>
+      <p rend="text-align: center">Containing</p>
+      <p rend="font-size: x-large; text-align: center">The Last Judgment,</p>
+      <p rend="font-size: x-large; text-align: center">By John Welch.</p>
+      <p rend="font-size: x-large; text-align: center">The Day Of Judgment,</p>
+      <p rend="font-size: x-large; text-align: center">By Bishop Latimer.</p>
+      <p rend="font-size: x-large; text-align: center">No. 2, December 1, 1834.</p>
+      <p rend="text-align: center">Containing</p>
+      <p rend="font-size: x-large; text-align: center">The Parable Of The
+Householders,</p>
+      <p rend="font-size: large; text-align: center">And The</p>
+      <p rend="font-size: x-large; text-align: center">Parable Of The Tares,</p>
+      <p rend="font-size: x-large; text-align: center">By Bishop Latimer.</p>
+      <p rend="font-size: x-large; text-align: center">No. 3, January 1, 1835, and
+No. 4, February 1, 1835.</p>
+      <p rend="text-align: center">Containing</p>
+      <p rend="font-size: x-large; text-align: center">A Sermon Preached Before Queen
+Mary</p>
+      <p rend="font-size: x-large; text-align: center">By John Knox</p>
+      <p rend="text-align: center">To Which Is Subjoined An Extract
+From Knox's Admonition To The People Of England.</p>
+      <p rend="text-align: center">Aberdeen:</p>
+      <p rend="text-align: center">Published By</p>
+      <p rend="text-align: center">George King, 28, St. Nicholas Street,</p>
+      <p rend="text-align: center">And</p>
+      <p rend="text-align: center">Robert King, Broad Street, Peterhead</p>
+    </div>
+    <div rend="page-break-before: always">
+      <head>Contents</head>
+      <divGen type="toc" />
+    </div>
+
+  </front>
+<body>
+
+<pb n='001'/><anchor id='Pg001'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Last Judgment.<lb/>By The Rev. John Welch, A. D. 1570-1622.</head>
+
+<quote rend='display'>
+<hi rend='smallcaps'>Rev.</hi> xx. 11.&mdash;<hi rend='italic'>And I saw
+a great white throne, and him that sat on it, from whose
+face the earth and heaven fled away.</hi>
+</quote>
+
+<p>
+The security of all flesh is wonderous great, for there is a fearful
+sleep fallen both upon the good and the evil. The foolish virgins
+are sound asleep, and the wise are asleep also. And suppose the
+Lord be at the door, and the hour of judgment at hand, and the
+seventh angel ready to blow the last trumpet, when time shall be no
+more; yet it is scarcely one of a thousand, yea, one of ten thousand,
+is to be found that is prepared, and busying themselves to meet the
+Lord, who is making speed to come in the clouds: and how soon
+that fire shall break forth, which shall kindle the heavens above your
+head, and the earth under your feet, and shall set all on fire; how soon
+the trumpet shall blow, and the shout shall cry, <q>Rise, Dead, and come
+to judgment,</q> is only known to God, and to no mortal man. Will
+ye not then be wakened till this trumpet waken you? And will
+none of you take pains to look over the leaves of your conscience,
+and read what sins are written there, since ye came into the world,
+before that day of doom come upon you? O that ye knew that eternity,
+and that terror of the day of the Lord, when the heavens above
+you, and the earth beneath you, shall not be able to stand before the
+face of him that sits on the throne! Therefore I hope the Lord has
+made choice to me of this text, at this time, to give you warning before
+the judgment come. Ye know the watchman that the Lord
+takes from among the people, that he sets over the city or house to credit
+to them, <q>If ye see the sword and pestilence coming, and
+warn them not, the blood of them that perish under the judgment for
+<pb n='002'/><anchor id='Pg002'/>
+lack of warning, will be required at his hand,</q> that is, the watchman's;
+therefore it is time for me to be making warning to you, and,
+in the measure of strength that God will give me, I am to make
+warning not of a temporal judgment, but of an everlasting judgment
+that is coming on, (God waken you and warn you in time!) that when
+ye shall see the Judge sit on his throne, your hearts may not tremble
+at his awful countenance, having gotten your souls washed in his
+blood. But, to come to the purpose, there are many visions in this
+book, and there are many things done here, that the Son shews to
+his servant John. He shews him first the present state of the Church
+at that time in the world, under the name of seven stars, and he tells,
+<q>they are suffering, and had patience; and they laboured for his
+name's sake, and fainted not; but yet he had somewhat against them,
+because they had forsaken their first love.</q> Some were in tribulation
+and poverty, but yet rich in God; some kept the name of Jesus,
+and denied not the faith, suppose they should had given their blood
+for it, as the faithful martyr Antipas did; but yet he had a few things
+against them, because they maintained the doctrine of the Nicolaitans,
+which thing he hated. Some had love, service, faith, and patience,
+and their work was more at the last than at the first; but yet they
+suffered the false prophetess Jezebel to be among them, to whom he
+threatens he will cast her into a bed of affliction, and them that commit
+fornication with her, except they repent them of their works.
+There were some whose works were not found perfect before God;
+therefore he exhorts them to remember how they had heard, and
+received; he bids them hold fast and repent, otherwise, he tells, that
+he will come shortly against them. Some had a little strength, and
+kept his word, and denied not his name; therefore he promises to
+deliver them in the hour of temptation that shall come upon all the
+world to try the whole earth. Some were neither cold nor hot;
+and therefore, because they were lukewarm, he tells them that it
+would come to pass, that he would spew them out of his mouth; they
+thought they were rich and increased in goods, and had need of nothing,
+but they know not that they were wretched, miserable, poor,
+blind, and naked; and then he counsels them to buy of him gold
+tried in the fire, that they might be rich, and white raiment, that they
+might be clothed, and eye-salve that they might see. So what is
+your case this day? Have ye not forsaken your first love? But as
+for tribulation, it is not yet come; for our days have been days of
+peace, of light, liberty, and glory; but as for tribulation it is not yet
+come; but as the Lord lives, the days of tribulation are not far off.
+As for false doctrine, God be praised, it is not among us yet, or, at
+least, if it be, it dare not be avowed yet; but I fear, that, who lives
+<pb n='003'/><anchor id='Pg003'/>
+to see it, they shall see heresy and corruption in doctrine and religion
+creep in piece and piece, in this Church; and if our works be found
+perfect before God, or not, the Lord knows the contrary, and your
+own consciences bear witness to it; and if your life be answerable to
+your name, I leave it to your consciences to judge, if we have not a
+name that we are living, and yet are dead; and whether this be not
+the doleful state of the generation that is neither cold nor hot. It is
+clear, the zeal of the glory of God, being so worn out of the hearts of
+all, plainly declares the same. But I leave this. After he had shewed
+him the present state of the Church, at that time, then he tells him
+what shall be the state of the Church unto the end of the world.
+</p>
+
+<p>
+And <emph>first</emph>, in the vision of a sealed book, containing these acts concerning
+the Church, which none could open but the Lion of the tribe
+of Judah, for it was sealed with seven seals. Now, what was contained
+in these seven seals? This will take a larger time to declare
+than now is meet to ware upon it.
+</p>
+
+<p>
+Mark always of these things spoken, there are three consolations
+to the Church of God; howsoever it be that she be in tribulation, or
+poverty, and affliction; and albeit it come to pass, that the devil cast
+some of them in prison, that they may be tried, and some have tribulation
+ten days, which is but a short time; and howsoever it be that
+our adversary goes about continually like <q>a roaring lion, seeking
+whom to devour;</q> but yet, <q>he that rides on the white horse,</q> with
+the badge at his belt, and the arrows at his side, he shall get the victory
+at the end of the world; and to them that are faithful to the
+death, he shall give them a crown of life.
+</p>
+
+<p>
+Mark <emph>next</emph>, suppose the sword, the famine, the pestilence, these
+temporal judgments, be common to the godly as well as to the wicked,
+yet there is consolation to the <q>souls of them that are slain for the
+testimony of Jesus, they are lying under the altar, and they cry with
+a loud voice, Lord, how long, holy and true, dost thou not judge and
+avenge our blood upon them that dwell on the earth?</q> Then it was
+said unto them, <q>that they should rest for a little season, until their
+fellow-servants and brethren, that should be killed, as they were,
+should be fulfilled.</q>
+</p>
+
+<p>
+Mark, <emph>thirdly</emph>, the sixth seal is opened, <q>and there was a great
+earthquake, and the sun was as black as sackcloth of hair, and the
+moon was like blood, and the stars of heaven fell to the earth, and
+heaven departed away as a scroll when it is rolled together; and
+every mountain and island were moved out of their places; and then
+the kings of the earth, and the great men, and rich men, and the
+captains, and the mighty men, and every bond man, and every free
+man, hid themselves in dens and rocks of the mountains; and said to
+<pb n='004'/><anchor id='Pg004'/>
+the mountains and rocks, Fall on us, and hide us from the presence of
+him that sits on the throne, and from the face of the Lamb: for the
+great day of his wrath is come, and who shall be able to stand?</q>
+Then shall the Church of God be avenged on her enemies; then she
+shall have power over the nations, and shall rule them with a rod of
+iron, and as the vessels of a potter they shall be broken; then shall
+the saints of God be brought out of great tribulation, and have their
+long robes washed and made white in the blood of the Lamb; they
+shall be in the presence of the throne of God, and serve him both day
+and night in his temple; and he that sits on the throne shall live
+among them, and he that is in the midst of the throne shall govern
+them, and shall lead them to the lively fountains of waters, and God
+shall wipe away all tears from their eyes. Now, I go forward.
+After this, he tells him, before this day the Gospel shall be wonderfully
+restrained; <q>And the bottomless pit shall be opened, and the
+smoke of that pit shall arise as the smoke of a great furnace; and the
+sun and the air shall be made dark with that smoke: and out of that
+smoke shall come locusts upon the earth, and they shall have power
+as the scorpions of the earth have, and the pain of them shall be as
+the pain of a scorpion, when he have stung a man. And in these
+days men shall seek death, and shall not find it, and shall desire to
+die, and death shall fly from them.</q> Then he tells two woes that
+shall come upon the earth, the one of the Antichrist, the other of the
+Turk, <q>who shall run through the world and slay the third part of
+men, and shall lead their great army of twenty times ten thousand horsemen
+of war, and there should be two witnesses raised up, and power
+should be given them to prophesy so many days clothed in sackcloth;
+and if any man should hurt them, fire should proceed out of their
+mouth and devour their enemies; and when they have fulfilled their
+testimonies, they should be slain by the beast that came out of the
+bottomless pit, but they should rise again; and the spirit of life coming
+up from God, should enter into them, and they should stand upon
+their feet, and great fear fell upon them that seized them, and then
+shall they ascend up to heaven in a cloud in the sight of their enemies.</q>
+</p>
+
+<p>
+And at last, <q>The seventh angel shall blow his trumpet, and the
+dead shall rise, and every man shall receive according to his works.</q>
+This he does till he comes to the twelfth chapter, then he tells him,
+<q>The fights of the dragon with the woman, and her seed that kept
+the commands of her God, and kept the testimony of Jesus Christ.</q>
+Then he tells him, <q>the two empires of the two beasts, Antichrist
+and the Turk, and the manner of every one of them.</q> Then he tells,
+<q>The noble company of the Lamb that stands in mount Zion, even
+the hundred and forty and four thousand, having their Father's name
+<pb n='005'/><anchor id='Pg005'/>
+written on their fore-heads; and how he heard a voice from heaven,
+like the sound of many waters, and as the sound of a great thunder;
+and he heard the noise of harpers harping with their harps; they
+sung, as it were, a new song before the throne, and no man could
+learn that song but the hundred and forty and four thousand, which
+were brought from the earth.</q> He tells what they were, saying,
+<q>These are they which were not defiled with women, for they are
+virgins; these follow the Lamb wherever he goes, and these were
+redeemed from among men, being the first fruits to God, and to the
+Lamb: and in their mouth was found no guile; for they are without
+spot before the throne of God.</q> Then he tells, <q>That another angel
+flew in the midst of heaven, with the everlasting Gospel to preach
+unto them which dwell on the earth;</q> and that is the same Gospel
+which I preach unto you, even this, <q>Fear God, and give glory to
+him, for the hour of judgment is come; and worship him that made
+the heavens and the earth, and the sea, and the fountains of waters.</q>
+Then he tells, <q>that another angel cried, It is fallen, it is fallen,
+Babylon that great city, she made all the nations to drink of the
+wine of her fornication. Ay, Rome, thou shalt be taken and burnt
+in a furnice of fire, and a mill-stone shall be bound about thy neck,
+and thou shalt be cast into the midst of the sea, and shalt be drowned;
+there thou shalt fall, and thy fall shall make heaven and earth, and all
+the angels and saints to rejoice at thy fall. Ay, God shall put it into
+the hearts of the kings to do it; we know not what kings they are;
+and then the bride shall prepare her for the bridegroom's coming in
+the clouds.</q>
+</p>
+
+<p>
+Next again, of <emph>seven vials</emph> he sets down again almost the same
+things that he prophesied before; and now here, last of all, he lets
+him see the last judgment. Would you know then what is here?
+See ye yon great throne? Ye shall see the Judge standing on the
+throne; ye shall all see both heaven and earth flee away from his
+face, ye shall all see the dead, great and small, and yourselves among
+the rest, standing before God; and ye shall all see the books opened,
+and the dead judged according to their works, and death and hell
+cast into the lake of fire, even those that had their hands in his heart's
+blood, and those that pierced his side with a spear, and those that
+rivetted him with nails, both hands and feet, they shall see it also.
+The elect shall see it, as Job says, <q>For I know that my Redeemer
+liveth, and that he shall stand at the last day upon the earth. And
+though after my skin worms destroy this body, yet I shall see God
+in my flesh: whom myself shall see, and my eyes shall behold, and
+not another, though my reins were consumed in me.</q> And this was
+his consolation; even so those very eyes of yours, and no other,
+<pb n='006'/><anchor id='Pg006'/>
+shall see with terror or with joy, either to your endless comfort, or
+to your endless condemnation. Now, what sees he? First, he sees
+a throne; ye know a throne is set for a judge to sit on; so he sees a
+throne whereon the Judge of the whole earth is to sit on; therefore
+he shall come to be a Judge. He came before, at his first coming,
+not to sit on a throne, nor to be a Judge, but to be judged before
+thrones and tribunals of men; for John says, <q>That he sent not his
+Son that he should condemn the world, but that the world through
+him might be saved.</q> Christ himself says, <q>Man, who made me a
+judge, or a divider over you?</q> And in another place, <q>The Son of
+man came not to judge, but be judged himself.</q> In his first coming,
+he comes from high majesty to baseness and humility; he came from
+his Father's glory to shame and ignominy; he came from a palace to
+a crib; from the seat of his majesty to a tree; he came like a Lamb to
+be slain, and as a Saviour to save sinners: as the Apostle says, it was
+a true saying, <q>That Christ came into the world to save sinners, of
+whom I am the chief;</q> Christ himself says, <q>I came not to call the
+righteous, but sinners to repentance;</q> and therefore that is the name
+that the angel gives him, when he appears to Joseph in a dream,
+saying, and <q>thou shalt call his name Jesus, for he shall save his
+people from their sins; and they shall call his name Emmanuel, that
+is, God with us,</q> our God made flesh, our God manifested in the
+flesh. So I say, in his first testimony, he comes as a Saviour and
+Mediator between God and man; but in his last coming, he shall not
+come as a Lamb, but as a Judge, convoyed with all his angels and
+saints in heaven; he shall come in flaming fire, kindling the heavens
+before him, in melting the elements and earth beneath him; he shall
+come with a blast of the trumpet, with the archangel, to gather all
+people from the four corners of the earth; and he shall come with a
+peremptory sentence, from the which there shall be no appellation,
+and of which there shall be no revocation, ever again or again calling;
+and he shall come with his reward in his hand, to every man
+according to his works which he has done in this world, be they evil,
+be they good. Now, ye see he has a throne, he has a throne of
+grace; as the Apostle to the Hebrews says, <q>Let us go boldly to
+the throne of grace, that we may receive mercy, and find grace in
+time of need.</q> Now he is sitting on a throne of grace, that we may
+receive mercy, and find grace in time of need; and now he holds the
+door of mercy open, and lets in every penitent sinner that comes;
+therefore I testify unto you, if ye will flee from your sins, if ye will
+cast away the works of darkness, if ye will hate and detest all sort of
+iniquity, and if thou wilt run to the throne of grace now, I will assure
+thee thou shalt find mercy, and grace in the time of need; so
+<pb n='007'/><anchor id='Pg007'/>
+now is the throne of grace and mercy, but afterwards thou shalt see
+the throne of glory and justice. Now is the good Shepherd seeking
+his lost sheep, and finding them, to drink of the wells of the water of
+life, and to eat of the fat things of his own house; but afterwards,
+such as would not be gathered of him, he shall bind them hand and
+foot, and cast them into outer darkness. Now he pities them that will
+not come home, as he said to Jerusalem, <q>O Jerusalem, Jerusalem,
+how oft would I have gathered thee, as a hen doth her birds under
+her wings, but thou wouldst not: behold, your habitation shall be
+made desolate.</q> So wo to the souls that repine and refuse to be
+fetched within the sweet and loving arms of the Son of God, even
+those bloody arms which were stretched out upon a tree. Now, discern,
+I pray you, betwixt his first coming and his last coming; for
+now is the time of grace, and now is the spirit of grace offered, and
+now is the throne of grace set up, and now is the rainbow, which is
+the sign of the covenant of life, round about the throne, and now the
+twelve ports of that new Jerusalem are standing open, that all may
+come in; therefore, wo to the soul that shall sit till this time of grace
+pass over, and will not come in in time.
+</p>
+
+<p>
+But I will go forward. Now, ye see two things in that throne,
+the one is a <emph>great</emph> throne, the other is a <emph>white</emph> throne. Let
+kings keep silence of their thrones, and speak of this throne. O ye kings,
+will ye look to the heavens above you, and see that white cloud, and
+upon the cloud one standing like the Son of man, having upon his
+head a golden crown, and in his hand a sharp sickle, who thrusts his
+sharp sickle in the earth, and cuts down the vine of the vineyards of
+the earth, and casts them into the great wine-press of the wrath of
+God; so he calls it a <emph>great</emph> throne. Solomon's throne was great
+which he made of ivory, and had six steps, and twelve lions, two on
+every step, and the queen of the South was astonished when she saw
+it; and it is said in the Canticles, <q>Come forth, O daughters of
+Zion, and behold king Solomon with the crown wherewith his mother
+crowned him in the day of his marriage, and in the day of the gladness
+of his heart.</q> But will ye come out, ye daughters of Zion, and
+see here another throne nor Solomon's, another crown nor his crown?
+It is a <emph>great</emph> throne, so that all the monarchs' thrones under heaven,
+what are they in comparison with this throne? Nothing. Therefore
+no wonder that the twenty-four elders take their own crowns,
+and cast them down before his throne; and it is no wonder that they
+fall down before him that sits on the throne, and worship him that
+lives for evermore, saying, <q>Thou art worthy to receive glory, honour,
+and power, for thou hast created all things, and for thy will's
+sake they are created.</q> O that the men of the world saw this throne!
+<pb n='008'/><anchor id='Pg008'/>
+And, O that ye did see the greatness of the majesty of his throne!
+</p>
+
+<p>
+Now he calls it <emph>great</emph>, because of him that sits on it; <emph>great</emph>,
+because of them that stand about it; <emph>great</emph>, because of them that shall be
+judged there; and last of all, <emph>great</emph>, because of the judgment itself.
+Now, who sits on it? O! the Judge of the whole world, God himself,
+that infinite Essence that men and angels have borrowed their
+being from, even he whose glorious face the seraphims and cherubims
+cannot behold for the brightness thereof; and therefore they have
+wings to cover their faces, because they cannot bear to see him, much
+less so then can any mortal man see his face and live; he that rides
+on his white horse, and tramples under foot all his enemies, and
+treads them in the wine-press of his wrath without the city; therefore
+rejoice, all ye whose garments are made white in the blood of
+the Lamb, for his throne shall not terrify you, because of the Judge
+that sits thereon: for he is thy brother, thy Advocate, and thy
+Saviour. O blessed for evermore is the soul of the righteous, and of
+such as are reconciled with the great God, before he come to sit on
+this throne.
+</p>
+
+<p>
+Now, I said, it was <emph>great</emph> in respect of him that sits thereon;
+<emph>next</emph>, in respect of them that stand about it. Ye see a judge has his
+assizers that sit in judgment with him, and consent to his sentence; so
+this great Judge has his assizers, for there is not one of his angels
+shall be left in heaven, but all shall stand about this throne, and all
+the saints on earth shall be caught up in the air, and they shall all
+have thrones set about his throne. O the fairest parliament that ever
+was in the world! O! behold the King crowned with many crowns,
+standing in the midst, and all the King's servants with their crowns
+on their heads, and also the saints with palms in their hands, sitting
+on thrones about that throne.
+</p>
+
+<p>
+<emph>Thirdly</emph>, Great is this throne, because great is the number of persons
+that shall be there. All men and women in the world must be
+judged here; there is never a reprobate that ever took life, but he
+shall be judged here, and all the elect and saints of God shall be
+judged here also, (so fair is this parliament,) six thousand years' generations
+shall all stand there, waiting to receive an eternal and final
+judgment.
+</p>
+
+<p>
+<emph>Last</emph> of all, <emph>Great</emph> is this throne, because great shall be the
+judgment that shall come forth from this throne. Lords of the Session
+think their judgments great; but come out here, and see to whom
+the new city Jerusalem in heaven shall be given, and who shall be
+cast into the lake of fire. Now, compare all these together, and see
+if this throne be not great; great is he that sits on the throne, even
+the Prince of life, and God of glory, and the Judge of all the world;
+<pb n='009'/><anchor id='Pg009'/>
+great is his synod, even all the elect angels and saints, from the beginning
+of the world to the end of the world; for ye that are in
+Christ shall be glorified in the clouds, and the sight of your glory
+shall aggravate the torment of the reprobates, because they might
+have had it, and would not take it; and then you shall rule them
+with a rod of iron, and as a potter's vessel they shall be broken; and
+great is the number of them that shall be judged; for let all flesh
+prepare them for it, even kings and emperors, those that wore many
+crowns on the earth, must appear naked before the throne. Alexander,
+thou worest many crowns, conquered many nations, but yet
+thou must stand up naked as thou was born, and thou must render a
+reckoning of thy conquests.
+</p>
+
+<p>
+But I leave this. Again, you see this throne is <emph>white</emph>. What
+means this whiteness? It is innocency or righteousness, and full of
+shining brightness, of an unspeakable joy. Innocent and righteous;
+how so? Because the Judge is white, innocent, and righteous; all
+his assizers that shall sit round about him, they are white, innocent,
+white and righteous; all his citations, summonses and convictions,
+sentences and executions, are innocent and righteous; so all is white,
+the Judge, the unspotted innocent and undefiled Lamb of God, sitting
+on his throne of justice, and ordained deputy of his Father, to judge
+both the quick and the dead, he in whose heart was never found
+guile; therefore Abraham said, <q>Shall not the Judge of the world
+judge righteously?</q> So this Judge is white, innocent, and he is
+bright and glorious. Peter, James, and John, saw him white on the
+mount Tabor, when he was transfigured, <q>and his face shined as the
+sun, and his raiment white as the light; and when Peter said, Master,
+it is good for us to be here: if thou wilt, let us make three tabernacles,
+one for thee, and one for Moses, and one for Elias.</q> Matth. xvii.
+1, 2, 3. Ay, Peter, but this shall be a whiter appearing, and thou
+shalt think it better to be with him here. Ay, Lord, it is true, <emph>white</emph>
+wast thou upon mount Tabor, but whiter shalt thou be in the clouds.
+</p>
+
+<p>
+He is <emph>white</emph> again, in respect of his citations. O that our hearts
+were ravished with the consideration of thy righteous and just citing
+and summoning of all men, when thou shalt cause the earth, grave,
+hell, and the sea, and all places, thrust out of them all their dead;
+just shalt thou be in glorifying the souls and bodies of them that glorify
+thee on earth; and just shalt thou be in glorifying thyself, by tormenting
+the souls and bodies of them that dishonoured thee on earth.
+</p>
+
+<p>
+He is <emph>white</emph> in respect of his accusations, for there shall be nothing
+read in thy ditty, but that which shall be found written either in
+one leaf of thy conscience or other; there the sins of thy conception,
+there the sins of thy youth, there the sins of thy ignorance, there the
+sins against the light of thy conscience, and there the sins against the
+<pb n='010'/><anchor id='Pg010'/>
+law, and there the sins against the gospel, and all shall be presented
+to thy conscience. O! well is the soul and conscience that dare lift
+up the head with rejoicing, and can say, <q>Thou Lamb of God, thou
+takest away the sins of the world,</q> thou tookest away my sins when
+thou wast on the tree. And can any body tell how ye will compear
+before this throne that were never cleansed with the blood of Jesus?
+O! that blackness and darkness, which is abiding that soul which
+never yet ran to the blood of the Lamb, to make itself white in it; so
+the raising of all, the compearing of all, the accusation of all, the conviction
+of all, shall be just, and God shall be glorified in all.
+</p>
+
+<p>
+There is also the absolution of the righteous, and the condemnation
+of the wicked; and therefore the throne is called white, because of
+the innocency and righteousness of the Judge. Now, brethren, I
+will go no further at this time than this that follows or remains to be
+spoken of, the majesty and terror of the Judge sitting on his throne,
+<q>and him that sat on it.</q> Many shall sit on thrones in that day, but
+one shall sit above all the rest, for the saints shall be caught up in the
+air, and shall all sit on thrones, and give out sentence both of absolution
+and condemnation, and they shall say, <q>Hallelujah, salvation,
+and glory, and power, be to the Lord our God, for true and righteous
+are his judgments.</q> I could never yet rightly consider the majesty
+of this Judge. O heavens! what aileth thee to flee from the face of
+this Judge. O earth! what aileth thee to flee, and why art thou
+chased away, and never seen again? What ails thee, O heavens,
+that never sinned, and, O earth, that never sinned neither, for they
+had never understanding to be capable of a law, nor to be subject to
+keep a law. What means this? O but I must leave this! for who
+can but wonder at this! Yet I will tell you the cause. You and I,
+and the generations before that this firmament has seen, and this
+earth seen or born, since the first day that God made the earth, and
+established this heaven and earth, and since that day that Adam eat
+of the forbidden tree, since that day heaven and earth have been eye-witnesses
+of our sins, and subject to vanity, and since that day they
+have been defiled with our iniquities, and since that time they have
+been subject to bondage and corruption, and therefore they groan
+with us also, and travail with pain together until this present; and
+therefore, in that great day, they cannot abide the face of the Judge.
+</p>
+
+<p>
+Now, what is the fruit ye should make of this? I thank my God
+that I preach unto you so sure a gospel, even the oracles of the eternal
+God; the earth and the heavens shall pass away, but this word
+and oracles shall never pass away; therefore it is not a doubtsome
+message that I carry unto you, for it is surer than the heavens, and
+surer than the earth; and these eyes of yours, that have seen both the
+truth of this spoken here. O
+<pb n='011'/><anchor id='Pg011'/>
+that the Lord would fill my heart, with this verity, that I might eat
+it and drink it, and feed upon it continually, and that he would fill
+me with the spirit of exhortation, that I might exhort you to meditate
+on this truth, both day and night, that the remembrance of that
+day might never go out of your hearts. O that you would do it,
+even for his sake that left you his heart's blood to slocken that fire
+which will burn both the heavens and the earth: therefore hear, hear!
+What should you hear? things of the last importance. Is hell, is
+heaven, is the terror of that day of any importance? And this is not
+the blessing of mount Gerizim, but that everlasting blessing which
+the Judge of all the world shall pronounce out of his mouth, saying,
+<q>Ye blessed of my Father, inherit the kingdom prepared for you before
+the foundation of the world.</q> And it is nothing to the curse of
+the mount Ebal, but it is that everlasting curse and malediction which
+the Son of God shall pronounce, saying, <q>Depart from me, ye cursed,
+into everlasting fire, prepared for the devil and his angels.</q> (And
+what shall I say to you?) This day is coming, and the Lord is preparing
+himself to come down through the clouds, to sit on a great
+white throne, and the archangel is putting the trumpet to his mouth,
+and he is near to the blowing of it, and the rest of the angels are but
+waiting when they shall give the last shout, <q>Rise, dead, and come to
+judgment,</q> the Bridegroom is coming, and the heaven and the earth
+are waiting when the Lord shall come in his glory, in flaming fire, to
+burn them up.
+</p>
+
+<p>
+Now, brethren, what should ye do then? It is but this one thing
+that I will charge you with, hear what I am to say to you, I bear the
+message of God, and I preach the Gospel that shall judge you; and
+I am here sent of God to tell you what is his will towards you; therefore
+I charge you all before God, and his Son Christ Jesus, every
+man and woman, let this be your occupation this day, turn over the
+leaves of your conscience, and see there what is the ditty that thou
+hast pinned up against thyself, since the day that thou wast born, and
+look on thy sins before the Lord, and come and spread them before
+the Judge, and crave pardon of them, now in the day of grace; for
+he is ready to forgive thee and thy sins, were they never so great;
+for aye the redder that thy soul has been, the virtue of his blood shall
+appear the greater in cleansing thee from thy sins; therefore let none
+of you scare at the greatness of your sins; for here I testify unto
+you, that if any of you be condemned, it shall not be for your sins,
+but it shall be for contempt of that blood which shall condemn you.
+O God! full of mercy and goodness, and of fatherly care and providence,
+and never a greater providence found I in my lifetime, than I
+found this last time in my journey, I thank my God for it; and here
+I avow, if this blood of mine should go for it, it was acceptable service
+<pb n='012'/><anchor id='Pg012'/>
+to God we did that day; I know there were many that sent up
+their prayers to God for the maintenance of his liberty, I am sure the
+Lord heard you; for I say to you, the room was never that I came
+to, but I found the Lord meeting me there, and confirming me that
+all was well and acceptable to him; so that I never found sweeter
+providence since I was born; I see the Lord's hand is not shortened.
+O Scotland! O that thou wouldst repent, and mourn for the contempt
+of this so great a light that has shined in thee; then thou
+shouldst see as glorious a day on God's poor Church within this land,
+as ever was seen in any church before from the beginning; then the
+Lord should be strong, and glorious, and wonderful in all the hearts
+of his own. What is it to him to run sixteen or eighteen score of
+miles to London, and then run to the hearts of kings, princes, and
+nobles of the land, and humble them, and subject them to the crown
+and kingdom of Jesus Christ; but, let them think of it what they will,
+I know who has approven of us, for it is the running of the Gospel
+through the whole land, and it is that the net of Christ may be spread
+over all, that if it were possible we may gather in a world in it, that
+they might not perish; it is that which we seek, and when I look
+to the eternity of wrath that is abiding the wicked of this world, then
+I may say, who would not pity a world of sinners? But I leave this,
+and I will give God the praise of his own glory, that he can begin
+and he can perfect his own work in you: therefore this is my petition
+to God, that ye may all be presented blameless before him in that
+great day. Therefore I beseech you all, for Christ's sake, that every
+one of you would come in time, by speedy repentance, and that you
+would take up Christ in the arms of your souls, and that ye would
+take a fill of his flesh and blood, that ye may never hunger and thirst
+any more; and, in like manner, he may know you in that great day
+to be his own sheep, marked with his own blood. Will ye have
+any pleasure at his coming, when ye have eaten and drunken, and
+taken your pleasure here, and then shall be flung into hell hereafter?
+So I would beseech you, in all lenity and meekness of mind, for
+Christ's cause, ye would not delay at least to mint at repentance;
+and if ye cannot get your hearts melted as ye would, yet run to God,
+and say, <q>Father have mercy upon me; Father, forgive me,</q> and
+cause me to repent; Father, send down thy Spirit to soften my heart.
+Now, if ye would do this, ye should be welcome to him; for I assure
+you he delights to shew mercy on poor penitent sinners, that would
+<q>repent, and hunger, and thirst for righteousness.</q> Now, I say no
+more now, but I commend you all to him that is able to give you repentance
+and remission of sins in the blood of his Son Jesus Christ:
+to Father and with the Holy Ghost, be all honour,
+Amen.
+</p>
+
+</div>
+
+<pb n='013'/><anchor id='Pg013'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Day Of Judgment.<lb/>
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester,
+And Martyr, 1555.<note place='foot'>The Editor may here state,
+what cannot be unknown to many of his readers, that
+there are some of the sermons of our early Divines, which, from various circumstances,
+are not, as entire discourses, available for a publication like the present. From such,
+however, as also from works which do not come under the appellation of Pulpit discourses,
+striking and useful passages will be given from time to time, when they can
+be inserted without interfering with those complete discourses which will form the body
+of this work.</note></head>
+
+<p>
+<hi rend='smallcaps'>Luke XXI</hi>.<note place='foot'>The Sermon
+is founded on the whole Chapter, which was the lesson for the day, in
+the Church of England service.</note>
+</p>
+
+<p>
+As we die so we shall rise again. If we die in the state of damnation,
+we shall rise in that same state. Again, if we die in the state
+of salvation, we shall rise again in that state, and come to everlasting
+felicity, both of soul and body. For if we die now in the state of
+salvation, then at the last general day of judgment we shall hear this
+joyful sentence, proceeding out of the mouth of our Saviour Christ,
+when he will say, <q>Come, ye blessed of my Father, possess that
+kingdom which is prepared for you from the beginning of the world.</q>
+(Matt. xxv.) And though we have much misery here in this world,
+though it goeth hard with us, though we must bite on the bridle, yet
+for all that, we must be content, for we shall be sure of our deliverance,
+we shall be sure that our salvation is not far off. And no
+doubt they that will wrestle with sin, and strive and fight with it,
+shall have the assistance of God; he will help them, he will not forsake
+them, he will strengthen them, so that they shall be able to live
+uprightly; and though they shall not be able to fulfil the law of God
+to the uttermost, yet for all that, God will take their doings in good
+part, for Christ his Son's sake, in whose name all faithful people do
+their good works, and so for his sake they are acceptable unto God,
+and in the end they shall be delivered out of all miseries and troubles,
+and come to the bliss of everlasting joy and felicity.
+</p>
+
+<p>
+I pray God, that we may be of the number of those who shall hear
+this joyful and most comfortable voice of Christ our Saviour, when
+he will say, <q>Come, ye blessed of my Father, possess the kingdom
+which is prepared for you before the foundation of the world was
+laid.</q> There are a great number amongst the Christian people, who
+in the Lord's prayer, when they pray, <q>Thy kingdom come,</q> pray
+that this day may come; but yet, for all that, they are drowned in
+<pb n='014'/><anchor id='Pg014'/>
+the world, they say the words with their lips, but they cannot tell
+what is the meaning of it; they speak it only with their tongue:
+which saying indeed is to no purpose. But the man or woman that
+saith these words, <q>Thy kingdom come,</q> with a faithful heart, no
+doubt he or she desires in very deed that God will come to judgment,
+and amend all things in this world, to pull down satan that old
+serpent under our feet.
+</p>
+
+<p>
+But there are a great number of us who are not ready. Some
+have lived in this world fifty years, some sixty, but yet for all that
+they are not prepared for his coming; they ever think he will not
+come yet. But I tell you, that though his general coming be not yet,
+yet for all that he will come one day, and take us out of this world:
+and, no doubt, as he finds us, so we shall have; if he find us ready,
+and in the state of salvation, no doubt we shall be saved for ever,
+world without end. But, if he find us in the state of damnation, we
+shall be damned, world without end, there is no remedy after we are
+once past this world; no penance will help then, nor anything that
+man is able to do for us.
+</p>
+
+<p>
+<q>And then shall they see the Son of man come in a cloud with
+power and great glory.</q> St. Paul to the Thessalonians setteth out
+the coming of Christ and our resurrection; but he speaks in the same
+place only of the rising of the good and faithful that shall be saved.
+But the Holy Scripture in other places witnesses, that the wicked
+shall rise too, and shall receive their sentence from Christ, and so go
+to hell, where they shall be punished world without end. Now, St.
+Paul's words are these, <q>This say we unto you in the word of the
+Lord: that we which shall live and shall remain to the coming of the
+Lord, shall not come before them which sleep. For the Lord himself
+shall descend from heaven with a shout, and the voice of the
+archangel and the trump of God, and the dead in Christ shall arise
+first: then we which shall live, even we which shall remain, shall
+be caught up with them also in the clouds to meet the Lord in the air;
+and so shall we ever be with the Lord; wherefore comfort one another
+with these words.</q> 1 Thess. iv.
+</p>
+
+<p>
+By these words of St. Paul it appears, that they which died in the
+beginning of the world shall be by Christ as soon saved, as they who
+shall be alive here at the time of his coming. I would have you to
+note well the manner of speaking which St. Paul uses; he speaks as
+if the last day should have come in his time. Now, when St. Paul
+thought that this day should have come in his time, how much more
+shall we think that it shall be in our time? For no doubt it will
+come, and it is not long thereunto; as it appears by all the scriptures
+which make mention of this day; it will come, but it shall come suddenly,
+<pb n='015'/><anchor id='Pg015'/>
+unawares, as a thief in the night. For a thief when he intends
+a robbery, to rob a man's house, to break up his chests, and take
+away his goods, gives him not warning, he lets not the good man of
+the house know at what time he intends to come, but rather he intends
+to spy such a time, that no man shall be aware of him. So, no
+doubt, this last day will come one day suddenly upon our heads, before
+we are aware of it; like as the fire fell down from heaven upon
+the people of Sodom when unlooked for; they thought that all things
+were well, therefore they took their pleasures, till the time when fire
+fell down from heaven and burned them up all, with all their substance
+and goods.
+</p>
+
+<p>
+<q>And he showed them a similitude, Behold the fig-tree and all the
+trees, when they shoot forth their buds, ye see and know of your
+ownselves that summer is then near at hand.</q> So when you see the
+tokens which shall go before this fearful day, it is time to make ready.
+But here a man might ask a question, saying, I pray you wherein
+standeth this preparation? How shall I make ready? About this
+there has been great strife, for there have been an infinite number,
+and there are some yet at this time, who think that this readiness
+standeth in masses, in setting up candles, in going of pilgrimage; and
+in such things, they thought to be made ready for that day, and so to
+be made worthy to stand before the Son of man, that is, before our
+Saviour Christ. But I tell you, this was not the right way to make
+ready. Christ our Saviour showeth us how we shall make ourselves
+ready, saying, <q>Take heed to yourselves, lest at any time your hearts
+be overcome with surfeiting, and drunkenness, and cares of this world,
+and so this day come upon you unawares; for as a snare shall it come
+upon all them that dwell upon the face of the whole world.</q>
+</p>
+
+<p>
+<q>Watch and pray:</q> as if he had said, Be ye ever in readiness,
+lest you be taken unawares. But those sluggards who spend their
+time vainly in eating and drinking, and sleeping, please not God, for
+he commands us to watch, to be mindful, to take heed to ourselves,
+lest the devil, or the world, or our own flesh, get the victory over us.
+We are allowed to take our natural sleep, for it is as necessary for
+us as meat and drink, and we please God as well in that, as we please
+him when we take our food. But we must take heed, that we do it
+according as he has appointed us; for like as he has not ordained
+meat and drink that we should play the glutton with it, so likewise
+sleep is not ordained that we should give ourselves to sluggishness,
+or over-much sleeping; for no doubt when we do so, we shall displease
+God most highly. For Christ saith not in vain, <q>Watch and
+pray.</q> He would have us to be watchers, to have at all times in remembrance
+his coming, and to give ourselves to prayer, that we may
+<pb n='016'/><anchor id='Pg016'/>
+be able to stand before him at this great and fearful day. Meaning,
+that we should not trust in ourselves but call unto God, saying, <q>Lord
+God Almighty, thou hast promised to come and judge the quick and
+the dead; we beseech thee give us thy grace and Holy Ghost, that we
+may live according unto thy holy commandments, that when thou
+comest, thou have not cause to bestow thy fearful anger, but rather
+thy lovingkindness and mercy upon us.</q>
+</p>
+
+<p>
+So likewise when we go to bed, we should desire God that we
+sleep not the sleep of sin and wickedness, but rather that we may
+leave them, and follow his will and pleasure; that we be not led with
+the desires of this wicked world. Such an earnest mind we should
+have towards him, so watchful we should be. For I tell you it is
+not a trifling matter, it is not a money matter: for our eternal salvation
+and our damnation hang upon it. Our nature is to do all that is
+possible for us to get silver and gold; how much more then should
+we endeavour to make ourselves ready towards this day, when it shall
+not be a money matter, but a soul matter, for at that day it will appear
+most manifestly who they are that shall enjoy everlasting life, and who
+shall be thrust into hell. Now as long as we are in this world, we
+have all one baptism, we go all to the Lord's Supper, we all bear the
+name of Christians, but then it will appear who are the right Christians;
+and again, who are the hypocrites or dissemblers.
+</p>
+
+<p>
+Well, I pray God grant us such hearts, that we may look diligently
+about us, and make ready against his fearful and joyful coming&mdash;fearful
+to them that delight in sin and wickedness, and will not leave
+them; and joyful unto those who repent, forsake their sins, and believe
+in him; who, no doubt, will come in great honour and glory,
+and will make all his faithful like unto him, and will say unto them
+that are chosen to everlasting life, <q>Come, ye blessed of my Father,
+possess that kingdom which is prepared for you from the beginning of
+the world.</q> But, to the wicked who will not live according unto his
+will and pleasure, but follow their own appetites, he will say, <q>Go,
+ye cursed, into everlasting fire.</q> O what a horrible thing will this
+be, to depart from him who is the fountain of all goodness and mercy,
+without whom is no consolation, comfort, nor rest, but eternal sorrow
+and everlasting death! For God's sake I require you let us consider
+this, that we may be amongst those who shall hear, <q>Come to
+me;</q> that we may be amongst those who shall enjoy eternal life.
+</p>
+
+</div>
+
+<pb n='017'/><anchor id='Pg017'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Parable Of The Householder.<lb/>
+A Sermon, By Bishop Latimer.</head>
+
+<quote rend='display'>
+<hi rend='smallcaps'>Matthew xx.</hi>&mdash;<hi rend='italic'>The kingdom
+of heaven is like unto a man that was an householder,
+which went out early in the morning to hire labourers into his vineyard.</hi>
+</quote>
+
+<p>
+This parable is written by the evangelist Matthew in the twentieth
+chapter, and is very dark and hard to be understood; yea, there is no
+harder piece of scripture written by any evangelist. Therefore it
+may well be called hard meat; not meat for mowers nor ignorant people,
+who are not exercised in the word of God. And yet there is no
+other diversity between this scripture and any other. For though
+many scriptures have diverse expositions, (as is well to be allowed of,
+so long as they keep in the tenour of the catholic faith,<note place='foot'>Universal
+faith.</note>) yet they
+pertain all to one end and effect, and they are all alike. Therefore
+although this parable is harder to understand than the others at the
+first hearing or reading, yet when we well advise and consider the
+same, we shall find it agreeable unto all the others.
+</p>
+
+<p>
+Now to the principal cause, and to which our Saviour had respect
+in this parable, and that is, he teaches us hereby that all Christian
+people are equal in all things appertaining to the kingdom of Christ.
+So that we have one Christ, one Redeemer, one baptism, and one
+gospel, one Supper of the Lord, and one kingdom of heaven. So
+that the poorest man and most miserable that is in the world, may
+call God his Father, and Christ his Redeemer, as well as the greatest
+king or emperor in the world. And this is the scope of this parable,
+wherein Christ teacheth us this equality. And if this is considered,
+the whole parable will be easily and soon understood.<note place='foot'>It
+should be observed that other commentators have taken other views of the meaning
+of this parable.</note>
+</p>
+
+<pb n='018'/><anchor id='Pg018'/>
+
+<p>
+Here is declared unto us that some laboured the whole day, which
+are hired for a penny, that is of our money ten pence: for like as we
+have a piece of money which we call a shilling, and is in value twelve
+pence, so the Jews had a piece that they called <hi rend='italic'>denarium</hi>, and that
+was in value ten of our pence. The first company wrought twelve
+hours, and the others wrought, some nine hours, some six hours,
+some three hours, and some but one hour. Now when evening was
+come, and the time of payment drew on, the householder said to his
+stewart, Go, and give to every man alike, and begin at those that
+came last. And when the others that came early in the morning
+perceived that they should have no more than those that had wrought
+but one hour, they murmured against the householder, saying, <q>Shall
+they which have laboured but one hour, have as much as we that
+have wrought the whole day?</q> The householder, perceiving their
+discontented mind, said to one of them, <q>Friend, wherefore grudgest
+thou? Is it not lawful for me to do with mine own what pleaseth
+me? Have I not given thee what I promised thee? Content thyself
+therefore, and go thy way, for it hath pleased me to give unto
+this man which hath wrought but one hour as much as unto thee.</q>
+This is the sum of this parable, which Christ concludes with this sentence,
+<q>The first shall be the last, and the last first.</q>
+</p>
+
+<p>
+First consider who are these murmurers? The merit-mongers,
+who esteem their own works so much, that they think heaven scarcely
+sufficient to recompense their good deeds; namely, for putting themselves
+to pain with saying of our lady's psalter, and gadding on pilgrimage,
+and such like trifles. These are the murmurers; for they
+think themselves holier than all the world, and therefore worthy to
+receive a greater reward than all other men. But such men are
+much deceived and are in a false opinion, and if they abide and continue
+therein, it shall bring them to the fire of hell. For man's salvation
+cannot be gotten by any work: because the Scripture saith,
+<q>Life everlasting is the gift of God.</q> (Rom. vi.) True it is, that
+God requires good works of us, and commands us to avoid all wickedness.
+But for all that, we may not do our good works that we
+should get heaven withal; but rather to show ourselves thankful for
+what Christ hath done for us, who with his sufferings hath opened
+heaven to all believers, that is, to all those that put their hope and
+trust, not in their deeds, but in his death and suffering, and study to
+live well and godly; and yet not to make merits of their own works,
+as though they should have everlasting life for them; as our monks
+and friars, and all our religious persons were wont to do, and therefore
+may rightly be called murmurers; for they thought they had
+so great a store of merits, that they sold some of them unto other
+<pb n='019'/><anchor id='Pg019'/>
+men. And many men spend a great part of their substance to buy
+their merits, and to be a brother of their houses, or to obtain one of
+their coats or cowls to be buried in.
+</p>
+
+<p>
+But there is a great difference between the judgment of God, and
+the judgment of this world. In this world they were accounted
+most holy above all men, and so most worthy to be first; but before
+God they shall be last, when their hypocrisy and wickedness shall be
+opened. And thus much I thought to say of murmurers.
+</p>
+
+<p>
+Now I will not apply all the parts of this parable; for, as I said
+before, it is enough for us if we know the chief point and scope of
+the parable, which is, that there shall be an equality in all the things
+that appertain to Christ: insomuch, that the ruler of this realm hath
+no better a God, no better sacraments, and no better a gospel, than
+the poorest in the world; yea, the poorest man hath as good right to
+Christ and his benefits, as the greatest man in this world.
+</p>
+
+<p>
+This is comfortable to every one, and especially to such as are in
+misery, poverty, or other calamities; which, if it were well considered,
+would not make us so desirous to come aloft, and to get riches,
+honour, and dignities in this world, as we now are, nor yet so malicious
+one against another as we are. For then we should ever make
+this reckoning with ourselves, each man in his vocation; the servant
+would think thus with himself, I am a poor servant, and must live
+after the pleasure of my master, I may not have my free will; but
+what then? I am sure that I have as good a God as my master
+hath; and I am sure that my service and business pleases God as
+much, when I do it with a good faith, as the preachers and curates,
+in preaching or saying of service. For we must understand that
+God esteems not the diversity of the works, but he hath respect unto
+the faith; for a poor man who does his duty in faith, is as acceptable
+unto God, and hath as good right to the death and merits of Christ,
+as the greatest man in the world.
+</p>
+
+<p>
+So go through all states of men, whosoever applieth to his business
+with faith, considering that God willeth him so to do, surely the
+same is most beloved of God. If this were well considered and
+printed in our hearts, all ambition and desire of promotion, all covetousness
+and other vices, would depart out of our hearts. For it is
+the greatest comfort that may be unto poor people, especially such
+as are nothing regarded in this world&mdash;if they consider that God
+loves them as well as the richest in the world&mdash;it must needs be a
+great comfort unto them.
+</p>
+
+<p>
+But there are some that say, that this sentence, <q>The first shall be
+last,</q> is the very substance of the parable. And here you shall understand,
+that our Saviour Christ took occasion to put forth this parable,
+<pb n='020'/><anchor id='Pg020'/>
+when there came a young man demanding of him, <q>What shall
+I do to come to everlasting life?</q> Our Saviour, after he had taught
+him the commandments of God, bade him, <q>Go, and sell all that he
+had, and give to the poor; and come and follow him.</q> He hearing
+this, went away heavily, for his heart was cold. And then our Saviour
+spake very terribly against rich men, saying, <q>It is more easy
+for a camel to go through the eye of a needle, than for a rich man to
+enter into the kingdom of heaven:</q>&mdash;a camel, or as some think, a
+great cable of a ship, which is more likely than the beast that is called
+a camel. The disciples hearing this, said, <q>Who then can be
+saved?</q> He made them answer, saying, <q>God is almighty, and that
+which is impossible to men, is possible with God;</q> signifying, that he
+condemns not all rich men, but only those who set their heart upon
+riches, who care not how they get them, and when they have them,
+who abuse them to the satisfying of their own carnal appetites and
+fleshly delights and pleasures, and use them not to the honour of God.
+</p>
+
+<p>
+And again, such riches as are justly, rightly, and godly gotten,
+those are the good creatures of God, when rightly used to the glory
+of God, and comfort of their neighbours; not hoarding nor heaping
+them up, to make treasures of them. For riches are not evil of themselves;
+but they are made evil, when our hearts is set upon them,
+and we put hope in them; for that is an abominable thing before the
+face of God. Now after these words spoken by our Saviour Christ,
+Peter came forth, saying, <q>Lo, we have forsaken all that we had,
+what shall be our reward?</q> Peter had forsaken all that he had,
+which was but little in substance, but yet it was a great matter to
+him, for he had no more than that little: like the widow who cast
+into the treasury two mites, yet our Saviour praised the gift above all
+that gave before her. Here thou learnest, that when thou hast but
+little, yet give of the same little; for it is as acceptable unto God, as
+though it were a greater thing.
+</p>
+
+<p>
+So Peter, in forsaking his old boat and net, was approved as much
+before God, as if he had forsaken all the riches in the world; therefore
+he shall have a great reward for his old boat; for Christ saith,
+that he shall be one of them that shall sit and judge the twelve tribes
+of Israel; and to signify them to be more than others, he giveth
+them the name of judges; meaning, that they shall condemn the
+world: like as God speaketh of the queen of Sheba, that in the last
+day she shall arise and condemn the Jews who would not hear Christ,
+and she came so great a journey to hear the wisdom of Solomon.
+Then he answered and said, <q>Whosoever leaveth father, or mother,
+or brethren, for my sake, shall receive an hundred-fold, and shall inherit
+everlasting life.</q> Now what is this, to leave father and mother?
+<pb n='021'/><anchor id='Pg021'/>
+When my father or mother would hinder me in any goodness,
+or would persuade me from the honouring of God and faith in
+Christ, then I must forsake and rather lose the favour and good-will
+of my father and mother, than forsake God and his holy word.
+</p>
+
+<p>
+And now Christ saith, <q>The first shall be last, and the last shall
+be first,</q> alluding to St. Peter's saying, which sounded as though
+Peter looked for a reward for his deeds; and that is it, which is the
+let of altogether,<note place='foot'>Greatest or entire hinderance.</note>
+if a man come to the Gospel and hears the same,
+and afterwards looks for a reward, such a man shall be <q>the last.</q>
+If these sayings were well considered by us, surely we should not
+have such a number of vain gospellers as we now have, who seek
+nothing but their own advantage under the name and colour of the
+Gospel. Moreover, he teaches us to be meek and lowly, and not to
+think much of ourselves; for those that are greatly esteemed in their
+own eyes, are the least before God: <q>For he that humbleth himself
+shall be exalted;</q> according to the scripture, which saith, <q>God resisteth
+the proud, and advanceth the humble and meek.</q> And this is
+what he saith, <q>The first shall be the last,</q> teaching us to be careful
+and not to stand in our own conceit, but ever to mistrust ourselves;
+as St. Paul teacheth, saying, <q>Whosoever standeth let him take heed
+he fall not; and therefore we may not put trust in ourselves, but
+rather in God.</q>
+</p>
+
+<p>
+Further, in this saying of our Saviour is comprehended a great
+comfort; for those that are accounted by the world to be the vilest
+slaves and most abject, may by this saying have a hope to be made
+the first and the principal; for although they are ever so low, yet
+they may rise again, and become the highest. And so this is to us a
+comfortable sentence, which strengthens our faith, and keeps us from
+desperation and falling from God. And at the end he saith, <q>Many
+are called, but few are chosen.</q> These words of our Saviour are
+very hard to understand, and therefore it is not good to be too curious
+in them, as some vain fellows, who seeking carnal liberty, pervert,
+toss and turn the word of God, after their own mind and purpose.
+Such, I say, when they read these words, make their reckoning
+thus; saying, <q>What need I to mortify my body with abstaining
+from all sin and wickedness? I perceive God hath chosen some, and
+some are rejected. Now if I be in the number of the chosen, I cannot
+be damned; but if I be accounted among the condemned number,
+then I cannot be saved: for God's judgments are immutable.</q> Such
+foolish and wicked reasons some have; which bring them either to
+desperation, or else to carnal liberty. Therefore, it is as needful to
+<pb n='022'/><anchor id='Pg022'/>
+beware of such reasons, or expositions of the scripture, as it is to beware
+of the devil himself.
+</p>
+
+<p>
+But if thou art desirous to know whether thou art chosen to everlasting
+life, thou mayest not begin with God: for God is too high,
+thou canst not comprehend him; the judgments of God are unknown
+to man; therefore thou mayest not begin there: but begin with
+Christ, and learn to know Christ, and wherefore he came; namely,
+that he came to save sinners, and made himself subject to the law,
+and a fulfiller of the same, to deliver us from the wrath and danger
+thereof, and therefore was crucified for our sins, and rose again to
+show and teach us the way to heaven, and by his resurrection to teach
+us to arise from sin: so also his resurrection teaches and admonishes
+us of the general resurrection. He sitteth at the right hand of God
+and maketh intercession for us, and gives us the Holy Ghost, that
+comforts and strengthens our faith, and daily assures us of our salvation.
+</p>
+
+<p>
+Consider, I say, Christ and his coming; and then begin to try thyself
+whether thou art in the book of life or not. If thou findest thyself
+in Christ, then thou art sure of everlasting life. If thou be without
+him, then thou art in an evil case. For it is written, <q>No man
+cometh unto the Father but through me.</q> Therefore if thou knowest
+Christ, then thou mayest know further of thy election. But when
+we are about this matter, and are troubled within ourselves, whether
+we are elected or no; we must ever have this maxim, or principal
+rule before our eyes; namely, that God beareth a good-will towards
+us; God loveth us; God beareth a fatherly heart towards us.
+</p>
+
+<p>
+But you will say, <q>How shall I know that? Or how shall I believe
+that?</q> We may know God's will towards us through Christ:
+God hath opened himself unto us by his Son Christ; for so saith
+John the Evangelist, <q>The Son which is in the bosom of the Father,
+he hath revealed.</q> (John i.)
+</p>
+
+<p>
+Therefore we may perceive his good-will and love towards us; he
+hath sent his Son into this world, who suffered a most painful death
+for us. Shall I now think that God hates me? Or shall I doubt of
+his love towards me? Here you see how you shall avoid the scrupulous
+and most dangerous question of the predestination of God.
+For if thou wilt inquire his counsels, and enter into his consistory,
+thy wit will deceive thee; for thou shalt not be able to search the
+counsels of God. But if thou begin with Christ, and consider his
+coming into the world, and dost believe that God hath sent him for
+thy sake, to suffer for thee, and deliver thee from sin, death, the devil,
+and hell; then when thou art so armed with the knowledge of Christ,
+then, I say, this simple question cannot hurt thee; for thou art in the
+book of life, which is Christ himself.
+</p>
+
+<pb n='023'/><anchor id='Pg023'/>
+
+<p>
+Also we learn by this sentence, <q>Many are called,</q> that the
+preaching of the gospel is universal; that it pertains to all mankind;
+that it is written, <q>Through the whole earth their sound is heard.</q>
+Now seeing that the gospel is universal, it appears that he would
+have all mankind saved, and that the fault is not in him if we are
+damned. For it is written thus, <q>God would have all men to be
+saved:</q> his salvation is sufficient to save all mankind, but we are so
+wicked of ourselves that we refuse the same, for we will not take it
+when it is offered unto us; and therefore he saith, <q>Few are chosen;</q>
+that is, few have pleasure and delight in it; for the most part are
+weary of it, they cannot abide it. And there are some that hear it,
+but they will not abide any danger for it, they love their riches and
+possessions more than the word of God. And therefore few are
+elected, there are but a few that stick heartily unto it, and can find in
+their hearts to forgo this world for God's sake and his holy word.
+</p>
+
+<p>
+There are some now-a-days that will not be reprehended by the
+gospel; they think themselves better than it. Some again are so
+stubborn, that they will rather forswear themselves, than confess their
+sins and wickedness. Such men are the cause of their own damnation;
+for God would have them saved, but they refuse it; like as did
+Judas the traitor, whom Christ would have had to be saved, but he
+refused his salvation; he refused to follow the doctrine of his master
+Christ. And so, whosoever heareth the word of God, and follows it,
+the same is elect by him. And again, whosoever refuses to hear the
+word of God, and to follow the same, is damned. So that our election
+is sure if we follow the word of God.
+</p>
+
+<p>
+Here is now taught you how to try out your election, namely, in
+Christ, for Christ is the accounting book and register of God; even
+in the same book, that is, Christ, are written all the names of the
+elect. Therefore we cannot find our election in ourselves, neither
+yet in the high counsel of God; for <q>Secret things belong to the most
+High.</q> (Deut. xxix.) Where then shall I find my election? In
+the counting book of God, which is Christ; for thus it is written, <q>God
+hath so entirely loved the world, that he gave his only begotten Son, to
+that end, that all that believe in him should not perish, but have life
+everlasting.</q> Whereby appears most plainly that Christ is the book of
+life, and that all that believe in him are in the same book, and so are
+chosen to everlasting life; for only those are ordained which believe.
+</p>
+
+<p>
+Therefore when thou hast faith in Christ, then thou art in the book
+of life, and so art thou sure of thine election. And again, if thou art
+without Christ, and have no faith in him, neither art sorry for thy
+wickedness, nor have a mind and purpose to leave and forsake sin, but
+rather exercise and use the same, then thou art not in the book of life
+<pb n='024'/><anchor id='Pg024'/>
+as long as thou art in such a case; and therefore shalt thou go into
+everlasting fire, namely, if thou die in thy wickedness and sin, without
+repentance.
+</p>
+
+<p>
+But there are none so wicked but he may have a remedy. What
+is that? Enter into thine own heart, and search the secrets of the
+same. Consider thine own life, and how thou hast spent thy days.
+And if thou find in thyself all manner of uncleanness and abominable
+sins, and so seest thy damnation before thine eyes, what shalt thou
+then do? Confess the same unto the Lord thy God. Be sorry that
+thou hast offended so loving a Father, and ask mercy of him in the
+name of Christ, and believe steadfastly that he will be merciful unto
+thee in respect of his only Son, who suffered death for thee; and then
+have a good purpose to leave all sin and wickedness, and to withstand
+and resist the affections of thine own flesh, which ever fight against
+the Spirit; and to live uprightly and godly, after the will and commandment
+of thy heavenly Father. If thou go thus to work, surely
+thou shalt be heard. Thy sins shall be forgiven thee; God will show
+himself true in his promise, for to that end he sent his only Son into
+this world, that he might save sinners. Consider therefore, I say,
+wherefore Christ came into this world; consider also the great hatred
+and wrath that God beareth against sin; and again consider his great
+love, showed unto thee, in that he sent his only Son to suffer most
+cruel death, rather than that thou shouldst be damned everlastingly.
+</p>
+
+<p>
+Consider therefore this great love of God the Father, amend thy
+life, fly all occasions of sin and wickedness, and be loath to displease
+him. And in doing this thou mayest be assured that though thou hadst
+done all the sins of the world, they shall neither hurt nor condemn
+thee; for the mercy of God is greater than all the sins of the world.
+But we sometimes are in such a case that we think we have no faith
+at all, or if we have any, it is very feeble and weak. And therefore
+these are two things; to have faith and to have the feeling of faith.
+For some men would fain have the feeling of faith, but they cannot
+attain unto it; and yet they may not despair, but go forward in calling
+upon God, and it will come at length: God will open their hearts,
+and let them feel his goodness.
+</p>
+
+<p>
+And thus may you see who are in the book of life, and who are
+not. For all those that are obstinate sinners, are without Christ, and
+so not elect to everlasting life, if they remain in their wickedness.
+There are none of us all but we may be saved by Christ, and therefore
+let us stick hard unto it, and be content to forego all the pleasures
+and riches of this world for his sake, who for our sake forsook all the
+heavenly pleasures, and came down into this miserable and wretched
+world, and here suffered all manner of afflictions for our sake. And
+<pb n='025'/><anchor id='Pg025'/>
+therefore it is right that we should do somewhat for his sake, to show
+ourselves thankful unto him; and so we may assuredly be found
+among the first, and not among the last; that is to say, among the
+elect and chosen of God, that are written in the counting book of
+God, who are those that believe in Christ Jesus; to whom, with God
+the Father, and the Holy Ghost, be all honour and glory, world
+without end.&mdash;Amen.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Parable Of The Tares,<lb/>
+By Bishop Latimer, Preached On The 7th Of February, 1553.</head>
+
+<quote rend='display'>
+<hi rend='smallcaps'>Matthew xiii.</hi>&mdash;<hi rend='italic'>The
+kingdom of heaven is likened unto a man which sowed good
+seed in his field: but while men slept, his enemy came and sowed tares among the
+wheat, and went his way, &amp;c.</hi>
+</quote>
+
+<p>
+This is a parable or similitude wherein our Saviour compared the
+kingdom of God, that is, the preaching of his word, wherein consisteth
+the salvation of mankind, unto a husbandman who sowed good
+seed in his field.
+</p>
+
+<p>
+But before we come unto the matter, you shall first learn to understand
+what this word parable, which is a Greek word, and used in
+the Latin and English tongue, means; that is to say, <q>A parable is
+a comparison of two things that are unlike outwardly;</q> while in effect
+they signify but one thing, for they appertain to one end; as in this
+place, Christ compared the word of God unto seed: which two things
+are unlike, but yet they teach one thing; for like as the seed is sown
+in the earth, so is the word of God sown in our hearts: and thus
+much of this word parable.
+</p>
+
+<p>
+The sum of this gospel is, first he speaks of a husbandman that
+sowed good seed; after that he mentions an enemy that sowed evil
+seed. And these two manner of seeds, that is, the husbandman's seed
+that was good, and the enemy's seed which was naught, came up
+both together: so that the enemy was as busy as the other in sowing
+his evil seed. And while he was busy in sowing it, it was unknown.
+And at the first springing up, it all seemed to be good seed, but at
+length the servant of the husbandman perceived the evil seed sown
+amongst the good; therefore he came and told his master, showing
+him all the matter, and required leave to gather the evil seed from
+amongst the other. The husbandman himself said, <q>Our enemy
+hath done this. But for all that, let it alone until the harvest, and
+then will I separate the good from the evil.</q> This is the sum of
+this gospel.
+</p>
+
+<pb n='026'/><anchor id='Pg026'/>
+
+<p>
+First, note that he saith, <q>When everybody was asleep, then he
+came and sowed his seed.</q> Who are these sleepers? The bishops
+and prelates, the slothful and careless curates and ministers; they
+with their negligence give the devil leave to sow his seed, for they
+sow not their seed. That is, they preach not the word of God, they
+instruct not the people with wholesome doctrine, and so they give
+place to the devil to sow his seed. For when the devil cometh, and
+findeth the heart of man not weaponed nor garnished with the word
+of God, he forthwith possesses the same, and so getteth victory
+through the slothfulness of the spirituality, which they shall one day
+grievously repent. For the whole scripture, that is to say, both the
+Old and New Testament, is full of threatenings against such negligent
+and slothful pastors; and they shall make a heavy and grievous
+account one day, when no excuse shall serve, but extreme punishment
+shall follow, for a reward of their slothfulness.
+</p>
+
+<p>
+This gospel gives occasion to speak of many things: for our Saviour
+himself expounded this parable unto his disciples after the people
+were gone from him, and he was come into the house. For the
+disciples were not so bold as to ask him of the meaning of this parable
+in the presence of the people; whereby we may learn good manners,
+to use in everything a good and convenient time. Also we may
+here learn to search and inquire earnestly, and with great diligence,
+for the true understanding of God's word. And when you hear a
+sermon and are in doubt of something, inquire about it, and be desirous
+to learn; for it is written, <q>Whosoever hath, unto him shall be
+given; and he shall have abundance.</q> (Matt. xiii.) What means
+this saying?&mdash;When we hear the word of God, and have tasted
+somewhat thereof, and are afterwards desirous to go forward more
+and more, then shall we have further knowledge; for God will give
+us his grace to come to further understanding. And so the saying of
+our Saviour shall be fulfilled in us.
+</p>
+
+<p>
+Now when our Saviour heard the request of his disciples, he performs
+their desire, and begins to expound unto them the parable, saying,
+<q>I am he that soweth good seed: the adversary, the devil, is he
+who soweth evil seed.</q> Here our Saviour, good people, makes
+known that he goeth about to do us good; but the devil doth quite
+the contrary, and he seeks to spoil and destroy us with his filthy and
+naughty seeds of false doctrine. The field here is the whole world.
+The harvest is the end of the world. The reapers are the angels of
+God, who are his servants: for as every lord or master has his servants
+to wait upon him, and to do his commandments, so the angels
+of God wait upon Him to do his commandments. The angels at the
+time of the harvest shall gather first all such as have been evil and
+<pb n='027'/><anchor id='Pg027'/>
+have given occasion of wickedness, and go forward in the same without
+repentance or amendment of their lives. All such, I say, shall be
+gathered together and cast into the furnace of fire, <q>where shall be
+weeping and gnashing of teeth.</q> For in the end of this wicked
+world, all such as have lived in the delights and pleasures of the same,
+and have not fought with the lusts and pleasures of their flesh, but
+are proud and stubborn, or bear hatred and malice unto their neighbours,
+or are covetous persons; also all naughty servants that do not
+their duties, and all those that use falsehood in buying and selling,
+and care not for their neighbours, but sell unto them false wares, or
+otherwise deceive them; all these are called <q>the offenders of this
+world,</q> and all such shall be cast into the furnace where shall be
+weeping, and wailing, and gnashing of teeth.
+</p>
+
+<p>
+In like manner, all idle persons that will not work for their living,
+but go about loitering and are chargeable unto others; and also
+drunken persons that abuse the benefits of God in dishonouring themselves,
+so that they lose the use of reason, and their natural wits
+wherewith God has endued them, and make themselves like swine and
+beasts; also those who break wedlock, and despise matrimony, which
+is instituted of God himself. Hereunto add all swearers, all usurers,
+all liars, and deceivers; all these are called the seed of the devil; and
+so they are the devil's creatures through their own wickedness.
+</p>
+
+<p>
+But yet it is true that wicked men have their souls and bodies of
+God, for he is their Creator and Maker: but they themselves, in forsaking
+God and his laws, and following the devil and his instructions,
+make themselves members of the devil, and become his seed; therefore
+in the last day they shall be cast out into everlasting fire, when
+the trumpet shall blow, and the angels shall come and gather all those
+that offend from among the elect of God.
+</p>
+
+<p>
+The form of judgment shall be in this manner: Christ our Saviour
+at the day of judgment, being appointed of God, shall come down
+with great triumph and honour, accompanied with all his angels and
+saints that departed in faith out of this world before time: they shall
+come with him then, and all the elect shall be gathered to him, and
+there they shall see the judgment; but they themselves shall not be
+judged, but shall be like as judges with him. After the elect are
+separated from the wicked, he shall give a most horrible and dreadful
+sentence unto the wicked, commanding his angels to cast them into
+everlasting fire, where they shall have such torments as no tongue
+can express.
+</p>
+
+<p>
+Therefore our Saviour, desirous to set out the pains of hell unto us,
+and to make us afraid thereof, calls it fire, yea, a burning and unquenchable
+fire. For as there is no pain so grievous to a man as fire
+<pb n='028'/><anchor id='Pg028'/>
+is, so the pains of hell pass all the pains that may be imagined by any
+man. There shall be sobbing and sighing, weeping and wailing, and
+gnashing of teeth, which are the tokens of unspeakable pains and
+griefs that shall come upon those that die in the state of damnation.
+For you must understand that there are but two places appointed by
+Almighty God, for all mankind, that is, heaven and hell. And in
+what state soever a man dieth, in the same he shall rise again, for
+there shall be no alteration or change. Those who die repentant and
+are sorry for their sins&mdash;who cry to God for mercy, are ashamed of
+their wickedness, and believe with all their hearts that God will be
+merciful unto them through the passion of our Saviour Christ; those
+who die in such a faith, shall come into everlasting life and felicity,
+and shall rise in the last day in a state of salvation. For look&mdash;as
+you die, so shall you arise. Whosoever departeth out of this world
+without a repentant heart, and has been a malicious and envious man,
+and a hater of the word of God, and so continues, and will not repent
+and be sorry, and call upon God with a good faith, or has no faith at
+all; that man shall come to everlasting damnation; and so he shall
+arise again at the last day. For there is nothing that can help a soul
+when departed out of its damnation, or hinder it of its salvation.
+</p>
+
+<p>
+For when a man dies without faith in Christ, all the masses in the
+whole world are not able to relieve him; and so to conclude, all the
+travails that we have had in time past by seeking of remedy by purgatory,
+and all the great costs and expenses that may be bestowed
+upon any soul lying in the state of damnation, can avail nothing,
+neither can it do any good. For as I said before, the judgments of
+God are immutable, that is&mdash;as you die, so shall you rise. If you die
+in the state of salvation, you shall rise so again, and receive your
+body, and remain in salvation. Again, if you die in damnation, you
+shall rise in the same state, and receive your body, and return again
+to the same state, and be punished world without end, with unspeakable
+pains and torments. For our natural fire, in comparison to hell-fire,
+is like a fire painted on a wall; but that shall be so extreme,
+that no man is able to express the terrible horror and grief thereof.
+</p>
+
+<p>
+O what a pitiful thing is it, that man will not consider this, and
+leave the sin and pleasure of this world, and live godly; but is so
+blind and mad, that he will rather have a momentary, and a very
+short and small pleasure, than hearken to the will and pleasure of
+Almighty God; who can take away everlasting pain and woe, and
+give unto him everlasting felicity! That a great many of us are
+damned, the fault is not in God, for <q>God would have all men be
+saved.</q> But the fault is in ourselves, and in our own madness, who
+had rather have damnation than salvation. Therefore, good people,
+<pb n='029'/><anchor id='Pg029'/>
+consider these terrible pains in your minds, which are prepared for
+the wicked and ungodly, avoid all wickedness and sin: set before
+your eyes the wonderful joy and felicity, and the innumerable treasures
+which God hath laid up for you that fear and love him, and live
+after his will and commandments; for no tongue can express, no eye
+hath seen, no heart can comprehend, nor conceive the great felicity
+that God hath prepared for his elect and chosen, as St. Paul witnesses.
+Consider, therefore, I say, these most excellent treasures,
+and exert yourselves to obtain the fruition of the same. Continue
+not, neither abide nor wallow too long in your sins, like as swine lieth
+in the mire. Make no delay to repent of your sin, and to amend
+your life, for you are not so sure to have repentance in the end. It
+is a common saying, <q>Late repentance is seldom sincere.</q> Therefore
+consider this thing with yourself betimes, and study to amend
+your life: for what avails it to have all the pleasures of the world
+for a while, and after that to have everlasting pain and infelicity?
+</p>
+
+<p>
+Therefore let every one examine his own conscience when he finds
+himself unready. For all such as through the goodness of God have
+received faith, and then wrestling with sin, consent not unto it, but
+are sorry for it when they fall, and do not abide nor dwell in the
+same, but rise up again forthwith, and call for forgiveness thereof,
+through the merits of our Saviour Jesus Christ&mdash;all such are called
+just: that is to say, all that die with a repentant heart, and are sorry
+that they have sinned, and are minded if God give them longer time
+to live, to amend all faults, and lead a new life; then are they just;
+but not through their own merits or good works. For if God should
+enter into judgment with us, none are able to stand before his face;
+neither may any of his saints be found just; neither St. John Baptist,
+St. Peter, nor St. Paul; no nor is the mother of our Saviour
+Christ herself just, if she should be judged after the rigour of the
+law. For all are and must be justified by the justification of our
+Saviour Christ, and so we must be justified, and not by our own
+well-doing, but our justice standeth in this, that our righteousness is
+forgiven us through the righteousness of Christ, for if we believe in
+him, then are we made righteous. For he fulfilled the law, and
+afterwards granted the same to be ours, if we believe that his fulfilling
+is our fulfilling; for the apostle Saint Paul saith, <q>He hath not
+spared his own Son, but hath given him up for us; and how then
+may it be, but that we should have all things with him?</q>
+</p>
+
+<p>
+Therefore it must needs follow, that when he gave us his only
+Son, he gave us also his righteousness, and his fulfilling of the law.
+So that we are justified by God's free gift, and not of ourselves, nor
+by our merits: but the righteousness of Christ is accounted to be our
+<pb n='030'/><anchor id='Pg030'/>
+righteousness, and through the same we obtain everlasting life, and
+not through our own doings; for, as I said before, if God should
+enter into judgment with us, we should be damned.
+</p>
+
+<p>
+Therefore take heed and be not proud, and be humble and low,
+and trust not too much in yourselves; but put your only trust in
+Christ our Saviour. And yet you may not utterly set aside the doing
+of good works; but especially look that you have always oil in
+readiness for your lamps, or else you may not come to the wedding,
+but shall be shut out, and thrust into everlasting darkness. This oil
+is faith in Christ, which if you lack, then all things are unsavory
+before the face of God: but a great many people are much deceived,
+for they think themselves to have faith when indeed they have it not.
+Some peradventure will say, How shall I know whether I have faith
+or not? Truly you shall find this in you, if you have no mind to
+leave sin; then sin grieves you not, but you are content to go forward
+in the same, and you delight in it, and hate it not, neither do
+you feel what sin is: when you are in such a case, then you have no
+faith, and therefore are like to perish everlastingly. For that man
+who is sore sick, and yet feels not his sickness, he is in great danger,
+for he has lost all his senses; so that man who has gone so far in sin,
+that he feels his sin no more, is like to be damned, for he is without
+faith.
+</p>
+
+<p>
+Again, that man is in good case, who can be content to fight and
+strive with sin, and to withstand the devil, and his temptations, and
+calls for the help of God, and believes that God will help him, and
+make him strong to fight. That man shall not be overcome by the
+devil. And whosoever feels this in his heart, and so wrestles with
+sin, may be sure that he has faith, and is in the favour of God.
+</p>
+
+<p>
+But if you will have a trial of your faith, then do this&mdash;Examine
+yourself concerning your enemy; he does you harm, he slanders you,
+or takes away your living from you. How shall you conduct yourself
+towards such a man? If you can find in your heart to pray for
+him, to love him with all your heart, and forgive him with a good-will
+all that he has sinned against you&mdash;if you can find this readiness
+in your heart, then you are one of those who have faith, if you would
+have him to be saved as well as yourself. And if you can do this you
+may argue that your sin is forgiven, and that you are none of those
+that shall be cast out, but shall be received and placed among the
+number of the godly, and shall enjoy with them everlasting life.
+For St. Paul saith, <q>Those that are just,</q> that is, those that are justified
+by faith, and exercise faith in their living and conversation,
+<q>they shall shine like unto the sun in the kingdom of God;</q> that is
+to say, they shall be in exceeding great honour and glory. For like
+<pb n='031'/><anchor id='Pg031'/>
+as the sun exceeds in brightness all other works of God, and is beautiful
+in the eyes of every man; so shall all the faithful be beautiful
+and endued with honour and glory: although in this world they are
+but outcasts, and accounted as <q>The dross and filth of the world;</q>
+but in the other world, when the angels shall gather together the
+wicked, and cast them into the fire, then shall the elect shine as the
+sun in the kingdom of God. For no man can express the honour
+and glory that they shall have, who will be content to suffer all
+things for God's sake, and reform themselves after his will; or are
+content to be told of their faults, and glad to amend the same, and
+humble themselves under the mighty hand of God.
+</p>
+
+<p>
+Also the householder said unto his servants, <q>Let them alone until
+harvest.</q> Here you may learn that the preachers and ministers of
+the word of God, have not authority to compel the people with violence
+to goodness, although they are wicked. But they should admonish
+them only with the word of God, not pull the wicked out by
+the throat; for that is not their duty. All things must be done according
+as God has appointed. God has appointed the magistrates
+to punish the wicked; for so he saith, <q>Thou shalt take away the
+evil from amongst the people, thou shalt have no pity of him.</q> If he
+be a thief, an adulterer, or a whore-monger, away with him. But
+when our Saviour saith, <q>Let them grow;</q> he speaks not of the
+civil magistrates, for it is their duty to pull them out; but he signifies
+that there will be such wickedness in spite of the magistrates,
+and teaches that the ecclesiastical power is ordained, not to pull out
+the wicked with the sword, but only to admonish them with the
+word of God, which is called <q>The sword of the Spirit.</q> So did
+John Baptist, saying, <q>Who hath taught you to flee from the wrath
+of God that is at hand?</q>
+</p>
+
+<p>
+So did Peter in the Acts of the Apostles; <q>Whom you have crucified,</q>
+he said unto the Jews. What follows? <q>They were pricked
+in their hearts;</q> contrition and repentance followed as soon as the
+word was preached unto them. Therefore they said, <q>Brethren,
+what shall we do? How shall we be made clean from our sins, that
+we may be saved?</q> Then he sends them to Christ. So that it appears
+in this gospel, and by these examples, that the preacher has no
+other sword, but the sword of the word of God: with that sword he
+may strike them. He may rebuke their wicked living, and further
+he ought not to go. But kings and magistrates have power to punish
+with the sword the obstinate and vicious livers, and to put them to
+due punishment.
+</p>
+
+<p>
+Now to make an end, with this one lesson, which is, If you dwell
+in a town where are some wicked men that will not be reformed, nor
+<pb n='032'/><anchor id='Pg032'/>
+in anywise amend their lives, as there are commonly some in every
+town; run not therefore out of the town, but tarry there still, and
+exercise patience amongst them, exhort them, whensoever occasion
+serves, to amendment. And do not as the fondness of the monkery
+first did, for they at the first made so great account of the holiness of
+their good life, that they could not be content to live and abide in
+cities and towns where sinners and wicked doers were, but thought
+to amend the matter; and therefore ran out into the wilderness,
+where they fell into great inconveniences. For some despised the
+communion of the body and blood of our Saviour Christ, and so fell
+into other errors, so God punished them for their foolishness and uncharitableness.
+We are born into this world, not for our own sakes
+only, but for every Christian's sake. They forgetting this commandment
+of love and charity, ran away from their neighbours, like beasts
+and wild horses, that cannot abide the company of men. So there
+have been some in our time who follow their example, separating
+themselves from the company of other men, and therefore God gave
+them a perverted judgment. Therefore when you dwell in any evil
+town or parish, follow not these examples; but remember that Lot,
+dwelling in the midst of Sodom, was nevertheless preserved from
+the wrath of God, and such will be preserved in the midst of the
+wicked. But for all that, you must not flatter them in their evil
+doings and naughty livings, but rebuke their sins and wickedness,
+and in nowise consent unto them. Then it will be well with you
+here in this world, and in the world to come you shall have life everlasting:
+which grant both to you and me, God the Father, the Son,
+and the Holy Ghost.&mdash;Amen.
+</p>
+
+</div>
+
+<pb n='033'/><anchor id='Pg033'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>A Sermon On Isaiah XXVI.<lb/>By John Knox.</head>
+
+<p>
+[In the Prospectus of our Publication it was stated, that one discourse, at least,
+would be given in each number. A strict adherence to this arrangement, however, it
+is found, would exclude from our pages some of the most talented discourses of our early
+Divines; and it is therefore deemed expedient to depart from it as occasion may
+require. The following Sermon will occupy two numbers, and we hope, that from its
+intrinsic value, its historical interest, and the illustrious name of its author, it will
+prove generally acceptable to our readers. For the information of those who may not
+be acquainted with the circumstances attending its delivery, we subjoin the following
+extract from a late edition of the select works of Knox:&mdash;
+</p>
+
+<p>
+<q rend='pre'>Henry Darnley (king of Scotland by his marriage with queen Mary,) went
+sometimes to mass with the queen, and sometimes attended the protestant sermons. To
+silence the rumours then circulated of his having forsaken the reformed religion, he, on
+the 19th of August, 1565, attended service at St. Giles's church, sitting on a throne
+which had been prepared for him. Knox preached that day on Isaiah xxvi. 13, 14,
+and happened to prolong the service beyond the usual time. In one part of the sermon,
+he quoted these words of scripture, <q>I will give children to be their princes, and
+babes shall rule over them: children are their oppressors, and women rule over them.</q>
+In another part he referred to God's displeasure against Ahab, because he did not correct
+his idolatrous wife Jezebel. No particular application of these passages was made by
+Knox, but the king considered them as reflecting upon the queen and himself, and returned
+to the palace in great wrath. He refused to dine, and went out to hawking.</q>
+</p>
+
+<p>
+<q rend='post'>That same afternoon Knox was summoned from his bed to appear before the
+council. He went accompanied by several respectable inhabitants of the city. The
+secretary informed him of the king's displeasure at his sermon, and desired that he
+would abstain from preaching for fifteen or twenty days. Knox answered, that he had
+spoken nothing but according to his text, and if the church would command him either to
+preach or abstain, he would obey so far as the word of God would permit him. The king and
+queen left Edinburgh during the week following, and it does not appear that Knox was
+actually suspended from preaching.</q>
+</p>
+
+<p>
+The following are Knox's reasons for the publication of this Sermon, extracted from
+his preface to the first edition.
+</p>
+
+<p>
+<q>If any will ask, To what purpose this sermon is set forth? I answer, To let
+such as satan has not altogether blinded, see upon how small occasions great offence is
+<pb n='034'/><anchor id='Pg034'/>
+now conceived. This sermon is it, for which, from my bed, I was called before the
+council; and after long reasoning, I was by some forbidden to preach in Edinburgh, so
+long as the king and queen were in town. This sermon is it, that so offends such as
+would please the court, and will not appear to be enemies to the truth; yet they dare
+affirm, that I exceeded the bounds of God's messenger. I have therefore faithfully
+committed unto writing whatsoever I could remember might have been offensive in that
+sermon; to the end, that the enemies of God's truth, as well as the professors of the
+same, may either note unto me wherein I have offended, or at the least cease to condemn
+me before they have convinced me by God's manifest word.</q>]
+</p>
+
+<p>
+A SERMON ON ISAIAH XXVI.
+</p>
+
+<quote rend='display'>
+<p>
+<hi rend='smallcaps'>Isaiah xxxvi.</hi> 13, 14, 15, 16,
+&amp;c.&mdash;<hi rend='italic'>O Lord our God, other lords besides thee have
+had dominion over us; but by thee only will we make mention of thy name.</hi>
+</p>
+
+<p>
+<hi rend='italic'>They are dead, they shall not live; they are deceased, they shall not
+rise; therefore
+hast thou visited and destroyed them, and made all their memory to perish.</hi>
+</p>
+
+<p>
+<hi rend='italic'>Thou hast increased the nation, O Lord, thou hast increased the
+nation, thou art
+glorified; thou hast removed it far unto the ends of the earth.</hi>
+</p>
+
+<p>
+<hi rend='italic'>Lord, in trouble have they visited thee, they poured out a prayer when
+thy chastening was upon them, &amp;c.</hi>
+</p>
+</quote>
+
+<p>
+As the skilful mariner (being master,) having his ship tossed with a
+vehement tempest, and contrary winds, is compelled oft to traverse,
+lest that, either by too much resisting to the violence of the waves,
+his vessel might be overwhelmed; or by too much liberty granted,
+might be carried whither the fury of the tempest would, so that his
+ship should be driven upon the shore, and make shipwreck; even so
+doth our prophet Isaiah in this text, which now you have heard read.
+For he, foreseeing the great desolation that was decreed in the council
+of the Eternal, against Jerusalem and Judah, namely, that the whole
+people, that bare the name of God, should be dispersed; that the holy
+city should be destroyed; the temple wherein was the ark of the
+covenant, and where God had promised to give his own presence,
+should be burnt with fire; and the king taken, his sons in his own
+presence murdered, his own eyes immediately after be put out; the
+nobility, some cruelly murdered, some shamefully led away captives;
+and finally, the whole seed of Abraham rased, as it were, from the
+fate of the earth. The prophet, I say, fearing these horrible calamities,
+doth, as it were, sometimes suffer himself, and the people committed
+to his charge, to be carried away with the violence of the tempest,
+without further resistance than by pouring forth his and their
+dolorous complaints before the majesty of God, as in the 13th, 17th,
+and 18th verses of this present text we may read. At other times
+<pb n='035'/><anchor id='Pg035'/>
+he valiantly resists the desperate tempest, and pronounces the fearful
+destruction of all such as trouble the church of God; which he pronounces
+that God will multiply, even when it appears utterly to be
+exterminated. But because there is no final rest to the whole body
+till the Head return to judgment, he exhorts the afflicted to patience,
+and promises a visitation whereby the wickedness of the wicked shall
+be disclosed, and finally recompensed in their own bosoms.
+</p>
+
+<p>
+These are the chief points of which, by the grace of God, we intend
+more largely at this present to speak;
+</p>
+
+<p>
+<emph>First</emph>, The prophet saith, <q>O Lord our God, other lords besides
+thee have ruled us.</q>
+</p>
+
+<p>
+This, no doubt, is the beginning of the dolorous complaint, in which
+he complains of the unjust tyranny that the poor afflicted Israelites
+sustained during the time of their captivity. True it is, that the
+prophet was gathered to his fathers in peace, before this came upon
+the people: for a hundred years after his decease the people were
+not led away captive; yet he, foreseeing the assurance of the calamity,
+did before-hand indite and dictate unto them the complaint, which
+afterward they should make. But at the first sight it appears, that
+the complaint has but small weight; for what new thing was it, that
+other lords than God in his own person ruled them, seeing that such
+had been their government from the beginning? For who knows
+not, that Moses, Aaron, and Joshua, the judges, Samuel, David, and
+other godly rulers, were men, and not God; and so other lords than
+God ruled them in their greatest prosperity.
+</p>
+
+<p>
+For the better understanding of this complaint, and of the mind of
+the prophet, we must, <emph>first</emph>, observe from whence all authority flows;
+and, <emph>secondly</emph>, to what end powers are appointed by God: which two
+points being discussed, we shall better understand, what lords and
+what authority rule beside God, and who they are in whom God and
+his merciful presence rules.
+</p>
+
+<p>
+The <emph>first</emph> is resolved to us by the words of the apostle, saying,
+<q>There is no power but of God.</q> David brings in the eternal God
+speaking to judges and rulers, saying, <q>I have said, ye are gods, and
+sons of the Most High.</q> (Psal. lxxxii.) And Solomon, in the person
+of God, affirmeth the same, saying, <q>By me kings reign, and
+princes discern the things that are just.</q> From which place it is
+evident, that it is neither birth, influence of stars, election of people,
+force of arms, nor finally, whatsoever can be comprehended under
+the power of nature, that makes the distinction betwixt the superior
+power and the inferior, or that establishes the royal throne of kings;
+but it is the only and perfect ordinance of God, who willeth his terror,
+power, and majesty, partly to shine in the thrones of kings, and
+<pb n='036'/><anchor id='Pg036'/>
+in the faces of judges, and that for the profit and comfort of man.
+So that whosoever would study to deface the order of government
+that God has established, and allowed by his holy word, and bring
+in such a confusion, that no difference should be betwixt the upper
+powers and the subjects, does nothing but avert and turn upside
+down the very throne of God, which he wills to be fixed here upon
+earth; as in the end and cause of this ordinance more plainly shall
+appear: which is the <emph>second</emph> point we have to observe, for the better
+understanding of the prophet's words and mind.
+</p>
+
+<p>
+The end and cause then, why God imprints in the weak and feeble
+flesh of man this image of his own power and majesty, is not to puff
+up flesh in opinion of itself; neither yet that the heart of him, that is
+exalted above others, should be lifted up by presumption and pride,
+and so despise others; but that he should consider he is appointed
+lieutenant to One, whose eyes continually watch upon him, to see
+and examine how he behaves himself in his office. St. Paul, in few
+words, declares the end wherefore the sword is committed to the
+powers, saying, <q>It is to the punishment of the wicked doers, and
+unto the praise of such as do well.</q> Rom. xiii.
+</p>
+
+<p>
+Of which words it is evident, that the sword of God is not committed
+to the hand of man, to use as it pleases him, but only to punish
+vice and maintain virtue, that men may live in such society as is acceptable
+before God. And this is the true and only cause why God
+has appointed powers in this earth.
+</p>
+
+<p>
+For such is the furious rage of man's corrupt nature, that, unless
+severe punishment were appointed and put in execution upon malefactors,
+better it were that man should live among brutes and wild
+beasts than among men. But at this present I dare not enter into
+the description of this common-place; for so should I not satisfy the
+text, which by God's grace I purpose to explain. This only by the
+way&mdash;I would that such as are placed in authority should consider,
+whether they reign and rule by God, so that God rules them; or if
+they rule without, besides, and against God, of whom our prophet
+hero complains.
+</p>
+
+<p>
+If any desire to take trial of this point, it is not hard; for Moses,
+in the election of judges, and of a king, describes not only what persons
+shall be chosen to that honour, but also gives to him that is
+elected and chosen, the rule by which he shall try himself, whether
+God reign in him or not, saying, <q>When he shall sit upon the throne
+of his kingdom, he shall write to himself an exemplar of this law, in
+a book by the priests and Levites; it shall be with him, and he shall
+lead therein, all the days of his life: that he may learn to fear the
+Lord his God, and to keep all the words of his law, and these statutes,
+<pb n='037'/><anchor id='Pg037'/>
+that he may do them; that his heart be not lifted up above his brethren,
+and that he turn not from the commandment, to the right hand,
+or to the left.</q> Deut. xvii.
+</p>
+
+<p>
+The same is repeated to Joshua, in his inauguration to the government
+of the people, by God himself, saying, <q>Let not the book of
+this law depart from thy mouth, but meditate in it day and night,
+that thou mayest keep it, and do according to all that which is written
+in it. For then shall thy way be prosperous, and thou shall do
+prudently.</q> Josh. i.
+</p>
+
+<p>
+The <emph>first</emph> thing then that God requires of him, who is called to the
+honour of a king, is, The knowledge of his will revealed in his word.
+</p>
+
+<p>
+The <emph>second</emph> is, An upright and willing mind, to put in execution
+such things as God commands in his law, without declining to the
+right, or to the left hand.
+</p>
+
+<p>
+Kings then have not an absolute power, to do in their government
+what pleases them, but their power is limited by God's word; so
+that if they strike where God has not commanded, they are but murderers;
+and if they spare where God has commanded to strike, they
+and their throne are criminal and guilty of the wickedness which
+abounds upon the face of the earth, for lack of punishment.
+</p>
+
+<p>
+O that kings and princes would consider what account shall be
+craved of them, as well of their ignorance and misknowledge of God's
+will, as for the neglecting of their office! But now, to return to the
+words of the prophet. In the person of the whole people he complains
+unto God, that the Babylonians (whom he calls, <q>other lords
+besides God,</q> both because of their ignorance of God, and by reason
+of their cruelty and inhumanity,) had long ruled over them in great
+rigour, without pity or compassion upon the ancient men, and famous
+matrons: for they, being mortal enemies to the people of God,
+sought by all means to aggravate their yoke, yea, utterly to exterminate
+the memory of them, and of their religion, from the face of the
+earth.
+</p>
+
+<p>
+After the first part of this dolorous complaint, the prophet declares
+the protestation of the people, saying, <q>Nevertheless in thee shall we
+remember thy name,</q> (others read it, But we will remember thee
+only, and thy name;) but in the Hebrew there is no conjunction
+copulative in that sentence. The mind of the prophet is plain, namely,
+that notwithstanding the long sustained affliction, the people of
+God declined not to a false and vain religion, but remembered God,
+who sometime appeared to them in his merciful presence; which
+although they saw not then, yet they would still remember his
+name&mdash;that is, they would call to mind the doctrine and promise,
+which formerly they heard, although in their prosperity they did not
+<pb n='038'/><anchor id='Pg038'/>
+sufficiently glorify God, who so mercifully ruled in the midst of them.
+The temptation, no doubt, of the Israelites was great in those days;
+they were carried captives from the land of Canaan, which was to
+them the gage and pledge of God's favour towards them: for it was
+the inheritance that God promised to Abraham, and to his seed for
+ever. The league and covenant of God's protection appeared to have
+been broken&mdash;they lamentably complain that they saw not their accustomed
+signs of God's merciful presence. The true prophets were
+few, and the abominations used in Babylon were exceedingly many:
+and so it might have appeared to them, that in vain it was that they
+were called the posterity of Abraham, or that ever they had received
+the law, or form of right religion from God. That we may the better
+feel it in ourselves, the temptation, I say, was even such, as if
+God should utterly destroy all order and policy that this day is within
+his church&mdash;that the true preaching of the word should be suppressed&mdash;the
+right use of sacraments abolished&mdash;idolatry and papistical
+abomination erected up again; and therewith, that our bodies should
+be taken prisoners by Turks, or other manifest enemies of God, and
+of all godliness. Such, I say, was their temptation; how notable
+then is this their confession that in bondage they make, namely, That
+they will remember God only; although he has appeared to turn his
+face from them, they will remember his name, and will call to mind
+the deliverance promised!
+</p>
+
+<p>
+Hereof have we to consider, what is our duty, if God bring us to
+the like extremity, as for our offences and unthankfulness justly he
+may. This confession is not the fair flattering words of hypocrites,
+lying and bathing in their pleasures; but it is the mighty operation
+of the Spirit of God, who leaves not his own destitute of some comfort,
+in their most desperate calamities. This then is our duty, not
+only to confess our God in time of peace and quietness, but he chiefly
+craves, that we avow him in the midst of his and our enemies; and
+this is not in us to do, but it behoves that the Spirit of God work
+in us, above all power of nature; and thus we ought earnestly to
+meditate before the battle rise more vehement, which appears not to
+be far off. But now must we somewhat more deeply consider these
+judgments of God.
+</p>
+
+<p>
+This people dealt with thus, as we have heard, were the only people
+upon the face of the earth to whom God was rightly known;
+among them only were his laws, statutes, ordinances, and sacrifices,
+used and put in practice; they only invocated his name; and to them
+alone had he promised his protection and assistance. What then
+should be the cause, that he should give them over unto this great
+reproach; and bring them into such extremity that his own name, in
+<pb n='039'/><anchor id='Pg039'/>
+them, should be blasphemed? The prophet Ezekiel, who saw this
+horrible destruction, forespoken by Isaiah, put into just execution,
+gives an answer in these words, <q>I gave unto them laws that were
+good, in the which whosoever should walk, should live in them; but
+they would not walk in my ways, but rebelled against me; and therefore,
+I have given unto them laws that are not good, and judgments,
+in the which they shall not live.</q> (Ezek. xx.) The writers of the
+books of Kings and Chronicles declare this in more plain words, saying,
+<q>The Lord sent unto them his prophets, rising early, desiring
+of them to return unto the Lord, and to amend their wicked ways,
+for he would have spared his people, and his tabernacle; but they
+mocked his servants, and would not return unto the Lord their God
+to walk in his ways.</q> (2 Kings xvii.) Yea, Judah itself kept not
+the precepts of the Lord God, but walked in the manners and ordinances
+of Israel; that is, of such as then had declined to idolatry
+from the days of Jeroboam; and therefore, the Lord God abhorred
+the whole seed of Israel, that is, the whole body of the people; he
+punished them, and gave them into the hands of those that spoiled
+them, and so he cast them out from his presence.
+</p>
+
+<p>
+Hereof it is evident, that their disobedience unto God, and unto
+the voices of his prophets, was the cause of their destruction. Now
+have we to take heed how we should use the good laws of God;
+that is, his will revealed unto us in his word; and that order of justice,
+which by him, for the comfort of man, is established amongst
+men. There is no doubt but that obedience is the most acceptable
+sacrifice unto God, and that which above all things he requires; so
+that when he manifests himself by his word, men should follow according
+to their vocation and commandment. Now so it is, that God,
+by that great Pastor our Lord Jesus, now manifestly in his word
+calls us from all impiety, as well of body as of mind, to holiness of
+life, and to his spiritual service; and for this purpose he has erected
+the throne of his mercy among us, the true preaching of his word,
+together with the right administration of his sacraments: but what
+our obedience is, let every man examine his own conscience, and consider
+what statutes and laws we would have to be given unto us.
+</p>
+
+<p>
+Wouldst thou, O Scotland! have a king to reign over thee in
+justice, equity, and mercy? Subject thou thyself to the Lord thy
+God, obey his commandments, and magnify thou the word that calleth
+unto thee, <q>This is the way, walk in it;</q> (Isa. xxx.) and if thou
+wilt not, flatter not thyself; the same justice remains this day in God
+to punish thee, Scotland, and thee Edinburgh especially, which before
+punished the land of Judah, and the city of Jerusalem. Every
+realm or nation, saith the prophet Jeremiah, that likewise offendeth,
+<pb n='040'/><anchor id='Pg040'/>
+shall be likewise punished. (Jer. ix.) But if thou shalt see impiety
+placed in the seat of justice above thee, so that in the throne of God
+(as Solomon complains, Eccles. iii.) reigns nothing but fraud and
+violence, accuse thine own ingratitude and rebellion against God; for
+that is the only cause why God takes away <q>the strong man and the
+man of war, the judge and the prophet, the prudent and the aged,
+the captain and the honourable, the counsellor and the cunning artificer;
+and I will appoint, saith the Lord, children to be their princes,
+and babes shall rule over them. Children are extortioners of my
+people, and women have rule over them.</q> Isa. iii.
+</p>
+
+<p>
+If these calamities, I say, apprehend us, so that we see nothing but
+the oppression of good men, and of all godliness, and that wicked
+men without God reign above us; let us accuse and condemn ourselves,
+as the only cause of our own miseries. For if we had heard
+the voice of the Lord our God, and given upright obedience unto the
+same, God would have multiplied our peace, and would have rewarded
+our obedience before the eyes of the world. But now let us hear
+what the prophet saith further: <q>The dead shall not live,</q> saith he,
+<q>neither shall the tyrants, nor the dead arise, because thou hast visited
+and scattered them, and destroyed all their memory,</q> verse 14.
+</p>
+
+<p>
+From this 14th verse, unto the end of the 19th, it appears, that the
+prophet observes no order; yea, that he speaks things directly
+repugning<note place='foot'>Opposing.</note>
+one to another; for, <emph>first</emph>, he saith, <q>The dead shall not
+live:</q> afterwards, he affirms, <q>Thy dead men shall live.</q> <emph>Secondly</emph>,
+he saith, <q>Thou hast visited and scattered them, and destroyed all
+their memory.</q> Immediately after, he saith, <q>Thou hast increased
+thy nation, O Lord, thou hast increased thy nation. They have visited
+thee, and have poured forth a prayer before thee.</q>
+</p>
+
+<p>
+Who, I say, would not think, that these are things not only spoken
+without good order and purpose, but also manifestly repugning one
+to another? For to live, and not to live, to be so destroyed that no
+memorial remains, and to be so increased that the coasts of the earth
+shall be replenished, seems to import plain contradiction. For removing
+of this doubt, and for better understanding the prophet's
+mind, we must observe, that the prophet had to do with divers sorts
+of men; he had to do with the conjured<note place='foot'>Combined.</note>
+and manifest enemies of
+God's people, the Chaldeans or Babylonians; even so, such as profess
+Christ Jesus have to do with the Turks and Saracens. He had to
+do with the seed of Abraham, whereof there were three sorts. The
+ten tribes were all degenerated from the true worshipping of God, and
+corrupted with idolatry, as this day are our pestilent papists in all
+<pb n='041'/><anchor id='Pg041'/>
+realms and nations; there rested only the tribe of Judah at Jerusalem,
+where the form of true religion was observed, the law taught,
+and the ordinances of God outwardly kept. But yet there were in
+that body, I mean, in the body of the visible church, a great number
+that were hypocrites, as this day yet are among us that profess the
+Lord Jesus, and have refused papistry; also not a few that were
+licentious livers; some that turned their back to God, that is, had
+forsaken all true religion; and some that lived a most abominable
+life, as Ezekiel saith in his vision; and yet there were some godly,
+as a few wheat-corns, oppressed<note place='foot'>Covered over, weighed
+down.</note> and hid among the multitude of
+chaff: now, according to this diversity, the prophet keeps divers purposes,
+and yet in most perfect order.
+</p>
+
+<p>
+And first, after the first part of the complaint of the afflicted as we
+have heard, in vehemency of spirit he bursts forth against all the
+proud enemies of God's people, against all such as trouble them, and
+against all such as mock and forsake God, and saith, <q>The dead shall
+not live, the proud giants shall not rise; thou hast scattered them,
+and destroyed their memorial.</q> In which words he contends against
+the present temptation and dolorous state of God's people, and against
+the insolent pride of such as oppressed them; as if the prophet should
+say, O ye troublers of God's people! howsoever it appears to you in
+this your bloody rage, that God regards not your cruelty, nor considers
+what violence you do to his poor afflicted, yet shall you he
+visited, yea, your carcases shall fall and lie as stinking carrion upon
+the face of the earth, you shall fall without hope of life, or of a blessed
+resurrection; yea, howsoever you gather your substance, and augment
+your families, you shall be so scattered, that you shall leave no
+memorial of you to the posterities to come, but that which shall be
+execrable and odious.
+</p>
+
+<p>
+Hereof the tyrants have their admonition, and the afflicted church
+inestimable comfort: the tyrants that oppress, shall receive the same
+end which they did who have passed before; that is, they shall die
+and fall with shame, without hope of resurrection, as is aforesaid.
+Not that they shall not arise to their own confusion and just condemnation;
+but that they shall not recover power, to trouble the servants
+of God; neither yet shall the wicked arise, as David saith, in the
+counsel of the just. Now the wicked have their councils, their
+thrones, and finally handle<note place='foot'>Manage.</note>
+(for the most part) all things that are
+upon the face of the earth; but the poor servants of God are reputed
+unworthy of men's presence, envied and mocked; yea, they are more
+vile before these proud tyrants, than is the very dirt and mire which
+<pb n='042'/><anchor id='Pg042'/>
+is trodden under foot. But in that glorious resurrection, this state
+shall be changed; for then shall such as now, by their abominable
+living and cruelty, destroy the earth, and molest God's children, see
+Him whom they have pierced; they shall see the glory of such as
+now they persecute, to their terror and everlasting confusion. The
+remembrance hereof ought to make us patient in the days of affliction,
+and so to comfort us, that when we see tyrants in their blind rage
+tread under foot the saints of God, we despair not utterly, as if there
+were neither wisdom, justice, nor power above in the heavens, to repress
+such tyrants, and to redress the dolours of the unjustly afflicted.
+No, brethren, let us be assured, that the right hand of the Lord will
+change the state of things that are most desperate. In our God there
+is wisdom and power, in a moment to change the joy and mirth of
+our enemies into everlasting mourning, and our sorrows into joy and
+gladness that shall have no end.
+</p>
+
+<p>
+Therefore, in these apparent calamities, (and marvel not that I say
+<emph>apparent</emph> calamities, for he that sees not a fire is begun, that shall
+burn more than we look for, unless God of his mercy quench it,<note place='foot'>Alluding
+to the political troubles of that day.</note> is
+more than blind,) let us not be discouraged, but with unfeigned repentance
+let us return to the Lord our God; let us accuse and condemn
+our former negligence, and steadfastly depend upon his promised
+deliverance; so shall our temporal sorrows be converted into
+everlasting joy. The doubt that might be moved concerning the destruction
+of those whom God exalteth, shall be discussed, if time will
+suffer, after we have passed throughout the text. The prophet, now
+proceeds, and saith, <q>Thou hast increased the nations, O Lord, thou
+hast increased the nations; thou art made glorious, thou hast enlarged
+all the coasts of the earth. Lord, in trouble,</q> &amp;c. verses 15, 16.
+</p>
+
+<p>
+In these words the prophet gives consolation to the afflicted, assuring
+them, that how horrible soever the desolation should be, yet
+should the seed of Abraham be so multiplied, that it should replenish
+the coasts of the earth; yea, that God should be more glorified in
+their affliction, than he was during the time of their prosperity. This
+promise, no doubt, was incredible when it was made; for who could
+have been persuaded, that the destruction of Jerusalem should have
+been the means whereby the nation of the Jews should have been
+increased? seeing that much rather it appeared, that the overthrow
+of Jerusalem should have been the very abolishing of the seed of
+Abraham: but we must consider, to what end it was that God revealed
+himself to Abraham, and what is contained in the promise of
+the multiplication of his seed, and the benediction promised thereto.
+</p>
+
+<pb n='043'/><anchor id='Pg043'/>
+
+<p>
+First, God revealed himself to Abraham, to let all flesh understand,
+by the means of his word, that God first called man, and revealed
+himself unto him; that flesh can do nothing but rebel against God;
+for Abraham, no doubt, was an idolater, before God called him from
+Ur of the Chaldees. The promise was made, that the seed of Abraham
+should be multiplied as the stars of heaven, and as the sand of
+the sea; which is not simply to be understood of his natural seed,
+although it was sometimes greatly increased; but rather of such as
+should become the spiritual seed of Abraham, as the apostle speaks.
+Now, if we be able to prove, that the right knowledge of God, his
+wisdom, justice, mercy, and power, were more amply declared in
+their captivity, than at any time before, then we cannot deny, but
+that God, even when to man's judgment he had utterly rased them
+from the face of the earth, did increase the nation of the Jews, so that
+he was glorified in them, and extended the coasts of the earth for
+their habitation. And, for the better understanding hereof, let us
+shortly try the histories from their captivity to their deliverance; and
+after the same, to the coming of the Messiah.
+</p>
+
+<p>
+No doubt satan intended, by the dispersion of the Jews, so to have
+profaned the whole seed of Abraham, that among them neither should
+have remained the true knowledge of God, nor yet the spirit of sanctification,
+but that all should have come to a like contempt of God.
+For, I pray you, for what purpose was it, that Daniel and his fellows
+were taken into the king's court, were commanded to be fed at the
+king's table, and were put to the schools of their diviners, soothsayers,
+and astrologers? It may be thought that it proceeded of the king's
+humanity, and of a zeal which he had, that they should be brought up in
+virtue and good learning; and I doubt not but it was so understood
+by a great number of the Jews. But the secret practice of the devil
+was understood by Daniel, when he refused to defile himself with the
+king's meat, which was forbidden to the seed of Abraham in the law
+of their God. Well, God began shortly after to show himself mindful
+of his promise made by his prophet, and to trouble Nebuchadnezzar
+himself, by showing to him a vision in his dream; which the more
+troubled him, because he could not forget the terror of it, neither yet
+could he remember what the vision and the parts thereof were.
+Whereupon were called all the diviners, interpreters of dreams, and
+soothsayers, of whom the king demanded, if they could let him understand
+what he had dreamed: but while they answered, that such
+a question used not to be demanded of any soothsayer or magician,
+for the resolution thereof only appertained to the gods, whose habitation
+was not with men, the charge was given, that they all should be
+slain: and amongst the rest, Daniel, whose innocence the devil envied,
+<pb n='044'/><anchor id='Pg044'/>
+was sought to have suffered the same judgment. He claimed,
+and asked time to disclose that secret; (I only touch the history, to
+let you see by what means God increased his knowledge) which being
+granted, the vision was revealed unto him; he shewed the same
+unto the king, with the true interpretation of it; adding, that the
+knowledge thereof came not from the stars, but only from the God of
+Abraham, who alone was and is the true God. Which being understood,
+the king burst forth in his confession, saying, <q>Of a truth your
+God is the most excellent of all gods, and he is Lord of kings, and
+only he that revealeth secrets, seeing that thou couldst open this
+secret.</q> And when Nebuchadnezzar after that, being puffed up
+with pride by the counsel of his wicked nobility, would make an
+image, before which he would that all tongues and nations subject to
+him should make adoration; and when Shadrach, Meshach, and
+Abed-nego, would not obey his unjust commandment, and so were
+cast into the flaming furnace of fire; and yet by God's angels were
+so preserved, that no smell of fire remained on their persons or garments;
+this same king gave a more notable confession, saying, <q>The
+Lord God of Shadrach, Meshach, and Abed-nego, is to be praised,
+who hath sent his angels, and delivered his worshippers that put trust
+in him, who have done against the king's commandment; who have
+rather given their own bodies to torment, than that they would worship
+another god, except their own God. By me therefore is there
+made a decree, that whosoever shall blaspheme the God of Shadrach,
+Meshach, and Abed-nego, he shall be cut in pieces, and his house
+shall be made detestable.</q> Dan. iii.
+</p>
+
+<p>
+Thus we see how God began, even almost in the beginning of
+their captivity, to notify his name, to multiply his knowledge, and set
+forth as well his power as his wisdom, and true worshipping, by
+those that were taken prisoners, yea, that were despised, and of all
+men contemned; so that the name and fear of the God of Abraham
+was never before notified to so many realms and nations. This wondrous
+work of God proceeded from one empire to another; for Daniel
+being promoted to great honour by Darius king of the Persians and
+Medes, fell into a desperate danger; for he was committed to prison
+among lions, because he was found breaking the king's injunction;
+not that the king desired the destruction of God's servants, but because
+the corrupt idolaters, who in hatred of Daniel had procured
+that law to be made, urged the king against his nature; but God, by
+his angel, stopped the lions' mouths, and so preserved his servant;
+which being considered, with the sudden destruction of Daniel's enemies
+by the same lions, king Darius, besides his own confession, wrote
+to all people, tongues, and nations, after this form; <q>It is decreed by
+<pb n='045'/><anchor id='Pg045'/>
+me, That in all the dominions of my kingdom, men shall fear and
+reverence the God of Daniel, because he is the Living God, abiding
+for ever, whose kingdom shall not be destroyed, and his dominion remaineth;
+who saveth and delivereth, and sheweth signs and wonders
+in heaven and in earth, who hath delivered Daniel from the lions.</q>
+</p>
+
+<p>
+This knowledge was yet further increased in the days of Cyrus,
+who giving freedom to the captives to return to their own native
+country, gave this confession; <q>Thus saith Cyrus the king of Persia,
+All the kingdoms of the earth hath the Lord God of heaven given
+unto me, and hath commanded me, that a house be built to him in
+Jerusalem, which is in Judah. Whosoever therefore of you, that are
+of his people, let the Lord his God be with him, and let him pass up
+to Jerusalem, and let him build the house of the Lord God of Israel;
+for he only is God that is in Jerusalem.</q> (Ezra i.) Time will not
+suffer me to treat the points of this confession, neither yet did I for
+that purpose adduce the history; but only to let us see, how constantly
+God kept his promise in increasing his people, and in augmenting
+his true knowledge beyond men's expectation, when both they that
+were the seed of Abraham, and the religion which they professed, appeared
+utterly to have been extinguished. I say, he brought freedom
+out of bondage, light out of darkness, and life out of death. I
+am not ignorant, that the building of the temple, and the reparation
+of the walls of Jerusalem, were long stayed, so that the work had
+many enemies; but the hand of God so prevailed in the end, that a
+decree was made by Darius, (by him I suppose that succeeded to
+Cambyses,) not only that all things necessary for the building of the
+temple, and for the sacrifices that were to be burnt there, should be
+ministered upon the king's charges; but also, that <q>whosoever should
+hinder that work, or change that decree, that a tree should be taken
+out of his house, and that he should be hanged thereupon; yea, that
+his house should be made a dunghill,</q> (Ezra vi.); and thereto he
+added a prayer, saying, <q>The God of heaven, who hath placed his
+name there, root out every king and people, (O that kings and nations
+would understand!) that shall put his hand, either to change or
+to hurt this house of God that is in Jerusalem.</q> And so, in despite
+of satan, was the temple built, the walls repaired, and the city inhabited;
+and in the most desperate dangers it was preserved, until the
+promised Messiah, the glory of the second temple, came, manifested
+himself to the world, suffered and rose again, according to the scriptures;
+and so, by sending forth his gospel from Jerusalem, replenished
+the earth with the true knowledge of God; and so did God in
+perfection increase the nation, and the spiritual seed of Abraham.
+</p>
+
+<p>
+Wherefore, dear brethren, we have no small consolation, if the state
+<pb n='046'/><anchor id='Pg046'/>
+of all things be this day rightly considered. We see in what fury
+and rage the world, for the most part, is now raised, against the poor
+church of Jesus Christ, unto which he has proclaimed liberty, after
+the fearful bondage of that spiritual Babylon, in which we have been
+holden captives longer space than Israel was prisoner in Babylon
+itself: for if we shall consider, upon the one part, the multitude of
+those that live wholly without Christ; and, upon the other part, the
+blind rage of the pestilent papists; what shall we think of the small
+number of them that profess Christ Jesus, but that they are as a poor
+sheep, already seized in the claws of the lion; yea, that they, and the
+true religion which they profess, shall in a moment be utterly consumed?
+</p>
+
+<p>
+But against this fearful temptation, let us be armed with the promise
+of God, namely, that he will be the protector of his church; yea,
+that he will multiply it, even when to man's judgment it appears
+utterly to be exterminated. This promise has our God performed,
+in the multiplication of Abraham's seed, in the preservation of it
+when satan laboured utterly to have destroyed it, and in deliverance
+of the same, as we have heard, from Babylon. He hath sent his Son
+Christ Jesus, clad in our flesh, who hath tasted of all our infirmities,
+(sin excepted,) who hath promised to be with us to the end of the
+world; he hath further kept promise in the publication, yea, in the
+restitution of his glorious gospel. Shall we then think that he will
+leave his church destitute in this most dangerous age? Only let us
+cleave to his truth, and study to conform our lives to the same, and
+he shall multiply his knowledge, and increase his people. But now
+let us hear what the prophet saith more:
+</p>
+
+<p>
+<q>Lord, in trouble have they visited thee, they poured out a prayer
+when thy chastening was upon them,</q> verse 16.
+</p>
+
+<p>
+The prophet means, that such as in the time of quietness did not
+rightly regard God nor his judgments, were compelled, by sharp corrections,
+to seek God; yea, by cries and dolorous complaints to visit
+him. True it is, that such obedience deserves small praise before
+men; for who can praise, or accept that in good part, which comes
+as it were of mere compulsion? And yet it is rare, that any of God's
+children do give unfeigned obedience, until the hand of God turn
+them. For if quietness and prosperity make them not utterly to forget
+their duty, both towards God and man, as David for a season,
+yet it makes them careless, insolent, and in many things unmindful of
+those things that God chiefly craves of them; which imperfection being
+espied, and the danger that thereof might ensue, our heavenly
+Father visits the sins of his children, but with the rod of his mercy,
+by which they are moved to return to their God, to accuse their former
+<pb n='047'/><anchor id='Pg047'/>
+negligence, and to promise better obedience in all times hereafter;
+as David confessed, saying, <q>Before I fell in affliction I went
+astray, but now will I keep thy statutes.</q>
+</p>
+
+<p>
+But yet, for the better understanding of the prophet's mind, we
+may consider how God doth visit man, and how man doth visit God;
+and what difference there is betwixt the visitation of God upon the
+reprobate, and his visitation upon the chosen.
+</p>
+
+<p>
+God sometimes visits the reprobate in his hot displeasure, pouring
+upon them his plagues for their long rebellion; as we have heard before,
+that he visited the proud, and destroyed their memory. At
+other times God is said to visit his people, being in affliction, to whom
+he sends comfort or promise of deliverance, as he visited the seed of
+Abraham, when oppressed in Egypt. And Zacharias said, that God
+had visited his people, and sent unto them hope of deliverance, when
+John the Baptist was born. But of none of these visitations our prophet
+here speaks, but of that only which we have already touched;
+namely, when God layeth his correction upon his own children, to
+call them from the venomous breasts of this corrupt world, that
+they suck not in over great abundance the poison thereof; and he
+doth, as it were, wean them from their mother's breasts, that they
+may learn to receive other nourishment. True it is, that this weaning
+(or speaning, as we term it) from worldly pleasure, is a thing
+strange to the flesh. And yet it is a thing so necessary to God's
+children, that, unless they are weaned from the pleasures of the
+world, they can never feed upon that delectable milk of God's eternal
+verity; for the corruption of the one either hinders the other from
+being received, or else so troubles the whole powers of man, that the
+soul can never so digest the truth of God as he ought to do.
+</p>
+
+<p>
+Although this appears hard, yet it is most evident; for what can
+we receive from the world, but that which is in the world? What
+that is, the apostle John teaches; saying, <q>Whatsoever is in the
+world, is either the lust of the eyes, the lust of the flesh, or the pride
+of life.</q> (1 John ii.) Now, seeing that these are not of the Father,
+but of the world, how can it be, that our souls can feed upon chastity,
+temperance, and humility, so long as our stomachs are replenished
+with the corruption of these vices?
+</p>
+
+<p>
+Now so it is, that flesh can never willingly refuse these fore-named,
+but rather still delights itself in every one of them; yea, in them all,
+as the examples are but too evident.
+</p>
+
+<p>
+It behoves therefore, that God himself shall violently pull his children
+from these venomous breasts, that when they lack the liquor
+and poison of the world, they may visit him, and learn to be nourished
+of him. Oh if the eyes of worldly princes should be opened, that
+<pb n='048'/><anchor id='Pg048'/>
+they might see with what humour and liquor their souls are fed, while
+their whole delight consists in pride, ambition, and the lusts of the
+corrupt flesh! We understand then how God doth visit men, as well
+by his severe judgments, as by his merciful visitation of deliverance
+from troubles, or by bringing trouble upon his chosen for their humiliation;
+and now it remains to understand how man visits God. Man
+doth visit God, when he appears in his presence, be it for the hearing
+of his word, or for the participation of his sacraments; as the people
+of Israel, besides the observation of their sabbaths and daily oblations,
+were commanded thrice a-year to present themselves before the presence
+of the tabernacle; and as we do, and us often as we present
+ourselves to the hearing of the word. For there is the footstool, yea,
+there is the face and throne of God himself, wheresoever the gospel
+of Jesus Christ is truly preached, and his sacraments rightly ministered.
+</p>
+
+<p>
+But men may on this sort visit God hypocritically; for they may
+come for the fashion, they may hear with deaf ears; yea, they may
+understand, and yet never determine with themselves to obey that
+which God requires: and let such men be assured, that He who
+searches the secrets of hearts will be avenged of all such; for nothing
+can be more odious to God, than to mock him in his own presence.
+Let every man therefore examine himself, with what mind, and what
+purpose, he comes to hear the word of God; yea, with what ear he
+hears it, and what testimony his heart gives unto him, when God
+commands virtue, and forbids impiety.
+</p>
+
+<pb n='049'/><anchor id='Pg049'/>
+
+<p>
+Repinest thou when God requires obedience? Thou hearest to
+thine own condemnation. Mockest thou at God's threatenings? Thou
+shalt feel the weight and truth of them, albeit too late, when flesh
+and blood cannot deliver thee from his hand. But the visitation,
+whereof our prophet speaks, is only proper to the sons of God, who,
+in the time when God takes from them the pleasures of the world,
+or shows his angry countenance unto them, have recourse unto him,
+and, confessing their former negligence, with troubled hearts, cry for
+his mercy. This visitation is not proper to all the afflicted, but appertains
+only to God's children: for the reprobates can never have
+access to God's mercy in time of their tribulation, and that because
+they abuse his long patience, as well as the manifold benefits they receive
+from his hands; for as the same prophet heretofore saith, <q>Let
+the wicked obtain mercy, yet shall he never learn wisdom, but in the
+land of righteousness,</q> that is, where the true knowledge of God
+abounds, <q>he will do wickedly.</q> Which is a crime above all others
+abominable; for to what end is it that God erects his throne among
+us, but that we should fear him? Why does he reveal his holy will
+unto us, but that we should obey it? Why does he deliver us from
+trouble, but that we should be witnesses unto the world, that he is
+gracious and merciful?
+</p>
+
+<p>
+Now, when men hearing their duty, and knowing what God requires
+of them, do malapertly fight against all equity and justice,
+what I pray you, do they else, but make manifest war against God?
+Yea, when they have received from God such deliverance, that they
+<pb n='050'/><anchor id='Pg050'/>
+cannot deny but that God himself hath in his great mercy visited
+them, and yet they continue wicked as before; what deserve they
+but effectually to be given over unto a reprobate sense, that they
+may headlong run to ruin, both of body and soul? It is almost
+incredible that a man should be so enraged against God, that neither
+his plagues, nor yet his mercy showed, should move him to repentance;
+but because the Scriptures bear witness of the one and the
+other, let us cease to marvel, and let us firmly believe, that such
+things as have been, are even at present before our eyes, albeit many,
+blinded by affection, cannot see them.
+</p>
+
+<p>
+Ahab, as it is written in the book of the Kings, received many
+notable benefits of the hand of God, who visited him in divers sorts,
+sometimes by his plagues, sometimes by his word, and sometimes by
+his merciful deliverance. He made him king, and, for the idolatry
+used by him and his wife, he plagued the whole of Israel by famine;
+he revealed to him his will, and true religion, by the prophet Elijah;
+he gave unto him sundry deliverances, but one most special, when
+proud Benhadad came to besiege Samaria, and was not content to receive
+Ahab's gold, silver, sons, daughters, and wives, but also required,
+that his servants should have at their pleasure whatsoever was
+delectable in Samaria. True it is, that his elders and people willed
+him not to hear the proud tyrant, but who made unto him the promise
+of deliverance? And who appointed and put his army in order?
+Who assured him of victory? The prophet of God only, who assured
+him, that by the servants of the princes of the provinces, who in
+number were only two hundred thirty-and-two, he should defeat the
+great army, in which there were two-and-thirty kings, with all their
+forces. And as the prophet of God promised, so it came to pass;
+victory was obtained, not once only, but twice, and that by the merciful
+visitation of the Lord.
+</p>
+
+<p>
+But how did Ahab visit God again for his great benefit received?
+Did he remove his idolatry? Did he correct his idolatrous wife
+Jezebel? No, we find no such thing; but the one and the other we
+find to have continued and increased in their former impiety: but
+what was the end thereof? The last visitation of God was, that dogs
+licked the blood of the one, and did eat the flesh of the other. In
+few words then we understand, what difference there is betwixt the
+visitation of God upon the reprobate, and his visitation upon his
+chosen. The reprobate are visited, but never truly humbled, nor yet
+amended; the chosen being visited, they sob, and they cry unto God
+for mercy; which being obtained, they magnify God's name, and
+afterwards manifest the fruits of repentance. Let us therefore that
+bear these judgments of our God, call for the assistance of his Holy
+<pb n='051'/><anchor id='Pg051'/>
+Spirit, that howsoever it pleaseth him to visit us, we may stoop under
+his merciful hands, and unfeignedly cry to him when he corrects us;
+and so shall we know in experience, that our cries and complaints
+were not in vain. But let us hear what the prophet saith further:
+</p>
+
+<p>
+<q>Like as a woman with child, that draweth near her travail, is in
+sorrow, and crieth in her pains, so have we been in thy sight, O
+Lord; we have conceived, we have borne in vain, as though we should
+have brought forth the wind. Salvations were not made to the earth,
+neither did the inhabitants of the earth fall,</q> verses 17, 18.
+</p>
+
+<p>
+This is the second part of the prophet's complaint, in which he, in
+the person of God's people, complains, that of their great affliction
+there appeared no end. This same similitude is used by our Master
+Jesus Christ; for when he speaks of the troubles of his church, he
+compares them to the pains of a woman travailing in child-birth.
+But it is to another end; for there he promises exceeding and permanent
+joy after a sort, though it appear trouble. But here is the
+trouble long and vehement, albeit the fruit of it was not suddenly
+espied. He speaks no doubt of that long and dolorous time of their
+captivity, in which they continually laboured for deliverance, but obtained
+it not before the complete end of seventy years. During
+which time, the earth, that is, the land of Judah, which sometimes
+was sanctified unto God, but was then given to be profaned by wicked
+people, got no help, nor perceived any deliverance: for the inhabitants
+of the world fell not; that is, the tyrants and oppressors of
+God's people were not taken away, but still remained and continued
+blasphemers of God, and troublers of his church. But because I
+perceive the hours to pass more swiftly than they have seemed at
+other times, I must contract that which remains of this text into certain
+points.
+</p>
+
+<p>
+The prophet first contends against the present despair; afterwards
+he introduces God himself calling upon his people; and, last of all,
+he assures his afflicted, that God will come, and require account of all
+the blood-thirsty tyrants of the earth.
+</p>
+
+<p>
+First, Fighting against the present despair, he saith, <q>Thy dead
+shall live, even my body (or with my body) shall they arise; awake
+and sing, ye that dwell in the dust; for thy dew is as the dew of
+herbs,</q> verse 19.
+</p>
+
+<p>
+The prophet here pierces through all impediments that nature
+could object; and, by the victory of faith, he overcomes, not only the
+common enemies, but the great and last enemy of all, death itself; for
+this would he say, Lord, I see nothing for thy chosen, but misery to
+follow misery, and one affliction to succeed another; yea, in the end
+I see, that death shall devour thy dearest children. But yet, O
+<pb n='052'/><anchor id='Pg052'/>
+Lord! I see thy promise to be true, and thy love to remain towards
+thy chosen, even when death appears to have devoured them: <q>For
+thy dead shall live, yea, not only shall they live, but my very dead
+carcase shall arise;</q> and so I see honour and glory to succeed this
+temporal shame, I see permanent joy to come after trouble, order
+to spring out of this terrible confusion; and, finally, I see that life
+shall devour death, so that death shall be destroyed, and so thy servants
+shall have life. This, I say, is the victory of faith, when to
+the midst of death, through the light of God's word, the afflicted see
+life. Hypocrites, in the time of quietness and prosperity, can generally
+confess, that God is true to his promises; but bring them to
+the extremity, and there the hypocrite ceases further to trust to God,
+than he seeth natural means, whereby God useth to work. But the
+true faithful, when all hope of natural means fail, flee to God himself,
+and to the truth of his promise, who is above nature; yea, whose
+works are not so subject to the ordinary course of nature, that when
+nature fails, his power and promise fail also therewith.
+</p>
+
+<p>
+Let us further observe, That the prophet here speaks not of all
+the dead in general, but saith, <q>Thy dead, O Lord, shall live:</q> in
+which words he makes a difference betwixt those that die in the
+Lord, and those that die in their natural corruption, and in the old
+Adam. Die in the Lord can none, except those that live in him, (I
+mean, of those that attain to the years of discretion;) and none live
+in him, but those that, with the apostle, can say, <q>I live, and yet not
+I, but Christ Jesus that dwelleth in me: the life that I now live, I
+have by the faith of the Son of God.</q> (Gal. ii.) Not that I mean,
+that the faithful have at all hours such a sense of the life everlasting,
+that they fear not the death and the troubles of this life; no, not so;
+for the faith of God's children is weak, yea, and in many things imperfect.
+But I mean, that such as in death, and after death shall
+live, must communicate in this life with Jesus Christ, and must be
+regenerated by the seed of life; that is, by the word of the everlasting
+God, which whosoever despises, refuses life and joy everlasting.
+</p>
+
+<p>
+The prophet transfers all the promises of God to himself, saying,
+<q>Even my dead body shall arise;</q> and immediately after, gives commandment
+and charge to the dwellers in the dust, that is, to the dead
+carcases of those that were departed, (for the spirit and soul of man
+dwells not in the dust,) <q>That they should awake, that they should
+sing and rejoice;</q> for they should arise and spring up from the earth,
+even as the herbs do, after they have received the dew from above.
+</p>
+
+<p>
+Time will not suffer that these particulars be so largely treated as
+ought, and as I gladly would do; therefore let us consider, that the
+prophet, in transferring the power and promise of God to himself,
+<pb n='053'/><anchor id='Pg053'/>
+does not claim to himself any particular prerogative above the people
+of God, as that he alone should live and arise, and not they also; but
+he does it, to let them understand that he taught a doctrine whereof
+he was certain; yea, and whereof they should have experience after
+his death. As if he should say, My words appear to you now to be
+incredible, but the day will come, that I shall be taken from you, my
+carcase shall be inclosed in the bosom of the earth; and you shall be
+led away captives to Babylon, where you shall remain many days and
+years, as it were buried in your sepulchres.
+</p>
+
+<p>
+But then call to mind what I said unto you before hand, that my
+body shall arise; even so shall you rise from your graves out of
+Babylon, and be restored to your own country, and city of Jerusalem;
+this, I doubt not, is the true meaning of the prophet. The
+charge that he gives to the dwellers in the dust, is to express the
+power of God's word, whereby he not only gives life, where death
+apparently had prevailed; but also, by it, he calls things that are not,
+even as though they were. True it is, that the prophet Isaiah saw
+not the destruction of Jerusalem, much less could he see the restitution
+of it with his corporeal eyes; but he leaves this, as it were, in
+testament with them&mdash;that when they were in the extremity of all
+bondage, they should call to mind what the prophet of God had before
+spoken.
+</p>
+
+<p>
+And lest that his doctrine, and this promise of God made unto
+them by his mouth, should have been forgotten, as we are ever prone
+and ready to forget God's promises when we are pressed with any
+sorrow, God raised up unto them, in the midst of their calamity, his
+prophet Ezekiel, unto whom, among many other visions, he gave this&mdash;The
+hand of the Lord first led him in a place, which was full of
+dry and dispersed bones. (Ezek. xxxvii.) The question was demanded
+of the prophet, If these bones, being wondrous dry, could
+live? The prophet answered, The knowledge thereof appertained
+unto God. Charge was given unto him, that he should speak unto
+the dry bones, and say, <q>Thus saith the Lord God to these bones,
+Behold, I will give you breath, and you shall live: I will give unto you
+sinews, flesh, and skin, and you shall live.</q> And while the prophet
+spake as he was commanded, he heard a voice, and he saw every bone
+join its fellow; he saw them covered with flesh and skin, albeit there
+was no spirit of life in them. He was commanded again to speak,
+and to say, <q>Thus saith the Lord God, Come, O Spirit, from the
+four quarters, and blow on these that are slain, that they may live.</q>
+And as he prophesied, the spirit of life came; they lived, and stood
+upon their feet. Then the Lord interprets what this vision meant,
+saying <q>O son of man, these bones are the whole house of Israel.
+<pb n='054'/><anchor id='Pg054'/>
+Behold, they say, Our bones are dried, our hope is perished, we are
+plainly cut off. But behold, saith the Lord, I will open your graves,
+I will bring you forth of them, ye shall live, and come unto the land
+of Israel, and ye shall know that I am the Lord.</q>
+</p>
+
+<p>
+This vision, I say, given to the prophet, and by the prophet preached
+to the people, when they thought that God had utterly forgotten
+them, compelled them more diligently to advert to what the former
+prophets had spoken. It is no doubt but that they carried with them
+both the prophecy of Isaiah and Jeremiah, so that the prophet Ezekiel
+is a commentary to these words of Isaiah, where he saith, <q>Thy
+dead, O Lord, shall live, with my body they shall arise.</q> The prophet
+brings in this similitude of the dew, to answer unto that part of
+their fidelity, who can believe no further of God's promises than they
+are able to apprehend by natural judgment; as if he would say, Think
+ye this impossible, that God should give life unto you, and bring you
+to an estate of a commonwealth again, after that ye are dead, and as
+it were rased from the face of the earth? But why do you not
+consider what God worketh from year to year in the order of nature?
+Sometimes you see the face of the earth decked and beautified with
+herbs, flowers, grass, and fruits; again you see the same utterly taken
+away by storms, and the vehemence of the winter: what does God
+to replenish the earth again, and to restore the beauty thereof? He
+sends down his small and soft dew, the drops whereof, in their descending,
+are neither great nor visible, and yet thereby are the pores
+and secret veins of the earth, which before by vehemence of frost and
+cold were shut up, opened again, and so does the earth produce again
+the like herbs, flowers, and fruits. Shall you then think, that the
+dew of God's heavenly grace will not be as effectual in you to whom
+he hath made his promise, as it is in the herbs and fruits which from
+year to year bud forth and decay? If you do so, the prophet would
+say your unbelief is inexcusable; because you neither rightly weigh
+the power, nor the promise of your God.
+</p>
+
+<p>
+The like similitude the apostle Paul uses against such as called the
+resurrection in doubt, because by natural judgment they could not
+apprehend that flesh once putrified, and dissolved as it were into
+other substance, should rise again, and return again to the same substance
+and nature: <q>O fool,</q> saith he, <q>that which thou sowest is
+not quickened, except it die; and that which thou sowest, thou sowest
+not that body that shall be, but bare corn, as it falleth, of wheat,
+or some other, but God giveth it a body as it pleaseth him, even to
+every seed his own body.</q> In which words and sentence, the apostle
+sharply rebukes the gross ignorance of the Corinthians, who began to
+call in doubt the chief article of our faith, the resurrection of the flesh
+<pb n='055'/><anchor id='Pg055'/>
+after it was once dissolved, because that natural judgment, as he said,
+reclaimed thereto.<note place='foot'>Cried out against
+it.</note> He reproves, I say, their gross ignorance, because
+they might have seen and considered some proof and document
+thereof in the very order of nature; for albeit the wheat, or other
+corn, cast in the earth, appears to die or putrify, and so to be lost,
+yet we see that it is not perished, but that it fructifies according to
+God's will and ordinance.
+</p>
+
+<p>
+Now, if the power of God be so manifest in raising up of the fruits
+of the earth, unto which no particular promise is made by God, what
+shall be his power and virtue in raising up our bodies, seeing that
+thereto he is bound by the solemn promise of Jesus Christ his Eternal
+Wisdom, and the Verity itself that cannot lie? Yea, seeing that
+the members must once communicate with the glory of the Head,
+how shall our bodies, which are flesh of his flesh, and bone of his
+bones, lie still for ever in corruption, seeing that our Head, Jesus
+Christ, is now exalted in his glory? Neither yet is this power and
+good-will of God to be restrained unto the last and general resurrection
+only, but we ought to consider it in the marvellous preservation
+of his church, and in the raising up of the same from the very bottom
+of death, when by tyrants it has been oppressed from age to age.
+</p>
+
+<p>
+Now, of the former words of the prophet, we have to gather this
+comfort; that if at any time we see the face of the church within this
+realm so defaced, as I think it shall be sooner than we look for&mdash;when
+we shall see, I say, virtue to be despised, vice to be maintained,
+the verity of God to be impugned, lies and men's inventions holden
+in authority&mdash;and finally, when we see the true religion of our God,
+and the zealous observers of the same, trodden under the feet of such
+as in their heart say, that <q>There is no God,</q> (Psal. xiv.); let us
+then call to mind what have been the wondrous works of our God
+from the beginning&mdash;that it is his proper office to bring light out of
+darkness, order out of confusion, life out of death: and finally, that
+this is He that calleth things that are not, even as if they were, as
+before we have heard. And if in the day of our temptation, which in
+my judgment approaches fast, we are thus armed, if our incredulity
+cannot utterly be removed, yet shall it so be corrected, that damnable
+despair oppress us not. But now let us hear how the prophet proceeds:&mdash;
+</p>
+
+<p>
+<q>Come, thou my people, enter within thy chamber, shut thy door
+after thee, hide thyself a very little while, until the indignation pass
+over.</q>
+</p>
+
+<p>
+Here the prophet brings in God, lovingly, calling upon his people
+<pb n='056'/><anchor id='Pg056'/>
+to come to himself, and to rest with him, until such time as the fury
+and sharp plagues should be executed upon the wicked and disobedient.
+It may appear at the first sight, that all these words of the
+prophet, in the person of God, calling the people unto rest, are spoken
+in vain; for we neither find chambers, nor rest, more prepared for
+the dearest children of God, so far as man's judgment can discern,
+than for the rebellious and disobedient; for such as fell not by the
+edge of the sword, or died not of pestilence, or by hunger, were
+either carried captives unto Babylon, or else departed afterwards
+into Egypt, so that none of Abraham's seed had either chamber or
+quiet place to remain in within the land of Canaan. For the resolution
+hereof, we must understand, That albeit the chambers whereunto
+God called his chosen be not visible, yet notwithstanding they are
+certain, and offer unto God's children a quiet habitation in spirit,
+howsoever the flesh be travailed and tormented.
+</p>
+
+<p>
+The chambers then are God's sure promises, unto which God's
+people are commanded to resort; yea, within which they are commanded
+to close themselves in the time of greatest adversity. The
+manner of speaking is borrowed from that judgment and foresight
+which God has printed in this our nature; for when men espy great
+tempests appearing to come, they will not willingly remain uncovered
+in the fields, but straightway they will draw them to their houses
+or holds, that they may escape the vehemence of the same; and if
+they fear any enemy pursues them, they will shut their doors, to the
+end that the enemy should not suddenly have entry.
+</p>
+
+<p>
+After this manner God speaks to his people; as if he should say,
+The tempest that shall come upon this whole nation shall be so terrible,
+that nothing but extermination shall appear to come upon the
+whole body. But thou my people, that hearest my word, believest
+the same, and tremblest at the threatenings of my prophets, now,
+when the world does insolently resist&mdash;let such, I say, enter within
+the secret chamber of my promises, let them contain themselves
+quietly there; yea, let them shut the door upon them, and suffer not
+infidelity, the mortal enemy of my truth, and of my people that depend
+thereupon, to have free entry to trouble them, yea, further to
+murder, in my promise; and so shall they perceive that my indignation
+shall pass, and that such as depend upon me shall be saved.
+</p>
+
+<p>
+Thus we may perceive the meaning of the prophet; whereof we
+have first to observe, that God acknowledges them for his people
+who are in the greatest affliction; yea, such as are reputed unworthy
+of men's presence are yet admitted within the secret chamber of God.
+Let no man think that flesh and blood can suddenly attain to that
+comfort; and therefore most expedient it is, that we be frequently
+<pb n='057'/><anchor id='Pg057'/>
+exercised in meditation of the same. Easy it is, I grant, in time of
+prosperity, to say, and to think, that God is our God, and that we are
+his people; but when he has given us over into the hands of our enemies,
+and turned, as it were, his back unto us, then, I say, still to reclaim
+him to be our God, and to have this assurance, that we are his
+people, proceeds wholly from the Holy Spirit of God, as it is the
+greatest victory of faith, which overcomes the world; for increase
+whereof, we ought continually to pray.
+</p>
+
+<p>
+This doctrine we shall not think strange, if we consider how suddenly
+our spirits are carried away from our God, and from believing
+his promise. So soon as any great temptation apprehends us, then
+we begin to doubt if ever we believed God's promise, if God
+will fulfil them to us, if we abide in his favour, if he regards and
+looks upon the violence and injury that is done unto us; and a multitude
+of such cogitations which before lurked quietly in our corrupted
+hearts, burst violently forth when we are oppressed with any desperate
+calamity. Against which this is the remedy&mdash;once to apprehend,
+and still to retain God to be our God, and firmly to believe,
+that we are his people whom he loves, and will defend, not only in
+affliction, but even in the midst of death itself.
+</p>
+
+<p>
+Again, Let us observe, That the judgments of our God never
+were, nor yet shall be so vehement upon the face of the earth, but
+that there has been, and shall be, some secret habitation prepared in
+the sanctuary of God, for some of his chosen, where they shall be
+preserved until the indignation pass by; and that God prepares a time,
+that they may glorify him again, before the face of the world, which
+once despised them. And this ought to be unto us no small comfort
+in these appearing dangers, namely, that we are surely persuaded,
+that how vehement soever the tempest shall be, it yet shall pass over,
+and some of us shall be preserved to glorify the name of our God, as
+is aforesaid.
+</p>
+
+<p>
+Two vices lurk in this our nature: the one is, that we cannot
+tremble at God's threatenings, before the plagues apprehend us, albeit
+we see cause most just why his fierce wrath should burn as a devouring
+fire; the other is, that when calamities before pronounced, fall
+upon us, then we begin to sink down in despair, so that we never
+look for any comfortable end of the same.
+</p>
+
+<p>
+To correct this our mortal infirmity, in time of quietness we ought
+to consider what is the justice of our God, and how odious sin is;
+and, above all, how odious idolatry is in His presence, who has forbidden
+it, and who has so severely punished it in all ages from the
+beginning: and in the time of our affliction we ought to consider,
+what have been the wondrous works of our God, in the preservation
+<pb n='058'/><anchor id='Pg058'/>
+of his church when it hath been in uttermost extremity. For never
+shall we find the church humbled under the hands of traitors, and
+cruelly tormented by them, but we shall find God's just vengeance
+fall upon the cruel persecutors, and his merciful deliverance shewed
+to the afflicted. And, in taking of this trial, we should not only call
+to mind the histories of ancient times, but also we should diligently
+mark what notable works God hath wrought, even in this our age, as
+well upon the one as upon the other. We ought not to think, that
+our God bears less love to his church this day, than what he has done
+from the beginning; for as our God in his own nature is immutable,
+so his love towards his elect remains always unchangeable. For as
+in Christ Jesus he hath chosen his church, before the beginning of all
+ages; so by him will he maintain and preserve the same unto the end.
+Yea, he will quiet the storms, and cause the earth to open her mouth,
+and receive the raging floods of violent waters, cast out by the dragon,
+to drown and carry away the woman, which is the spouse of
+Jesus Christ, unto whom God for his own name's sake will be the
+perpetual Protector. Rev. xii.
+</p>
+
+<p>
+This saw that notable servant of Jesus Christ, Athanasius, who
+being exiled from Alexandria by that blasphemous apostate Julian
+the emperor, said unto his flock, who bitterly wept for his envious
+banishment, <q>Weep not, but be of good comfort, for this little cloud
+will suddenly vanish.</q> He called both the emperor himself and his
+cruel tyranny a little cloud; and albeit there was small appearance of
+any deliverance to the church of God, or of any punishment to have
+apprehended the proud tyrants, when the man of God pronounced
+these words, yet shortly after God did give witness, that those words
+did not proceed from flesh nor blood, but from God's very Spirit.
+For not long after, being in warfare, Julian received a deadly wound,
+whether by his own hand, or by one of his own soldiers, the writers
+clearly conclude not; but casting his own blood against the heaven,
+he said, <q>At last thou hast overcome, thou Galilean:</q> so in despite
+he termed the Lord Jesus. And so perished that tyrant in his
+own iniquity; the storm ceased, and the church of God received new
+comfort.
+</p>
+
+<p>
+Such shall be the end of all cruel persecutors, their reign shall be
+short, their end miserable, and their name shall be left in execrations
+to God's people; and yet shall the church of God remain to God's
+glory, after all storms. But now shortly, let us come to the last point:
+</p>
+
+<p>
+<q>For behold,</q> saith the prophet, <q>the Lord will come out of his
+place, to visit the iniquity of the inhabitants of the earth upon them;
+and the earth shall disclose her blood, and shall no more hide her
+slain.</q> (Verse 21.) Because that the final end of the troubles of
+<pb n='059'/><anchor id='Pg059'/>
+God's chosen shall not be, before the Lord Jesus shall return to restore
+all things to their full perfection.
+</p>
+
+<p>
+The prophet brings forth the eternal God, as it were, from his own
+place and habitation, and therewith shows the cause of his coming to
+be, that he might take account of all such as have wrought wickedly;
+for that he means, where he saith, <q>He will visit the iniquity of the
+inhabitants of the earth upon them.</q> And lest any should think the
+wrong doers are so many, that they cannot be called to an account,
+he gives unto the earth as it were an office and charge, to bear witness
+against all those that have wrought wickedly, and chiefly against
+those that have shed innocent blood from the beginning; and saith,
+<q>That the earth shall disclose her blood, and shall no more hide her
+slain men.</q>
+</p>
+
+<p>
+If tyrants of the earth, and such as delight in the shedding of blood,
+should be persuaded that this sentence is true, they would not so
+furiously come to their own destruction; for what man can be so enraged,
+that he would willingly do even before the eyes of God that
+which might provoke his Majesty to anger, yea, provoke him to become
+his enemy for ever, if he understood how fearful a thing it is to
+fall into the hands of the living God?
+</p>
+
+<p>
+The cause then of this blind fury of the world is the ignorance of
+God, and that men think that God is but an idol; and that there is
+no knowledge above, that beholds their tyranny; nor yet justice that
+will, nor power that can, repress their impiety. But the Spirit of
+truth witnesses the contrary, affirming, that as the eyes of the Lord
+are upon the just, and as his ears are ready to receive their sobbing
+and prayers, so is his visage angry against such as work iniquity; he
+hateth and holdeth in abomination every deceitful and blood-thirsty
+man, whereof he has given sufficient document from age to age, in
+preserving the one, or at least in avenging their cause, and in punishing
+the other.
+</p>
+
+<p>
+Where it is said, <q>That the Lord will come from his place, and
+that he will visit the iniquity of the inhabitants of the earth upon
+them, and that the earth shall disclose her blood;</q> we have to consider,
+what most commonly has been, and what shall be, the condition
+of the church of God, namely, that it is not only hated, mocked, and
+despised, but that it is exposed as a prey unto the fury of the wicked;
+so that the blood of the children of God is spilt like unto water upon
+the face of the earth.
+</p>
+
+<p>
+The understanding whereof, albeit it is unpleasant to the flesh, yet
+to us it is most profitable, lest that we, seeing the cruel treatment of
+God's servants, begin to forsake the spouse of Jesus Christ, because
+she is not so dealt with in this unthankful world, as the just and upright
+<pb n='060'/><anchor id='Pg060'/>
+dealings of God's children do deserve. But contrariwise, for
+mercy they receive cruelty, for doing good to many, of all the reprobate
+they receive evil; and this is decreed in God's eternal council,
+that the members may follow the trace of the Head; to the end that
+God in his just judgment should finally condemn the wicked. For
+how should he punish the inhabitants of the earth, if their iniquity
+deserve it not? How should the earth disclose our blood, if it should
+not be unjustly spilt? We must then commit ourselves into the
+hands of our God, and lay down our necks; yea, and patiently suffer
+our blood to be shed, that the righteous Judge may require account,
+as most assuredly he will, of all the blood that hath been shed, from
+the blood of Abel the just, till the day that the earth shall disclose
+the same. I say, every one that sheds, or consents to shed the blood
+of God's children, shall be guilty of the whole; so that all the blood
+of God's children shall cry vengeance, not only in general, but also
+in particular, upon every one that has shed the blood of any that unjustly
+suffered.
+</p>
+
+<p>
+And if any think it strange, that such as live this day can be guilty
+of the blood that was shed in the days of the apostles, let them consider,
+that the Verity itself pronounced, That all the blood that was
+shed from the days of Abel, unto the days of Zacharias, should come
+upon the unthankful generation that heard his doctrine and refused it.
+(Matt. xxiii.)
+</p>
+
+<p>
+The reason is evident; for as there are two heads and captains
+that rule over the whole world, namely, Jesus Christ, the Prince of
+justice and peace, and satan, called the prince of the world; so there
+are but two armies that have continued battle from the beginning,
+and shall fight unto the end. The quarrel which the army of Jesus
+Christ sustains, and which the reprobate persecute, is the same,
+namely, The eternal truth of the eternal God, and the image of Jesus
+Christ printed in his elect&mdash;so that whosoever in any age persecutes
+any one member of Jesus Christ for his truth's sake, subscribes, as it
+were with his hand, to the persecution of all that have passed before
+him.
+</p>
+
+<p>
+And this ought the tyrants of this age deeply to consider; for they
+shall be guilty, not only of the blood shed by themselves, but of all,
+as is said, that has been shed for the cause of Jesus Christ from the
+beginning of the world.
+</p>
+
+<p>
+Let the faithful not be discouraged, although they be appointed as
+sheep to the slaughter-house; for He, for whose sake they suffer,
+shall not forget to avenge their cause. I am not ignorant that flesh
+and blood will think that kind of support too late; for we had rather
+be preserved still alive, than have our blood avenged after our death.
+<pb n='061'/><anchor id='Pg061'/>
+And truly, if our felicity stood in this life, or if temporal death should
+bring unto us any damage, our desire in that behalf were not to be
+disallowed or condemned: but seeing that death is common to all,
+and that this temporal life is nothing but misery, and that death fully
+joins us with our God, and gives unto us the possession of our inheritance,
+why should we think it strange to leave this world and go to
+our Head and sovereign Captain, Jesus Christ?
+</p>
+
+<p>
+Lastly, We have to observe this manner of speaking, where the
+prophet saith, that <q>the earth shall disclose her blood:</q> in which
+words the prophet would accuse the cruelty of those that dare so unmercifully
+and violently force, from the breasts of the earth, the
+dearest children of God, and cruelly cut their throats in her bosom,
+who is by God appointed the common mother of mankind, so that
+she unwillingly is compelled to open her mouth and receive their
+blood.
+</p>
+
+<p>
+If such tyranny were used against any woman, as violently to pull
+her infant from her breasts, cut the throat of it in her own bosom,
+and compel her to receive the blood of her dear child in her own mouth,
+all nations would hold the act so abominable, that the like had never
+been done in the course of nature. No less wickedness commit they
+that shed the blood of God's children upon the face of their common
+mother, the earth, as I said before. But be of good courage, O little
+and despised flock of Christ Jesus! for He that seeth your grief, hath
+power to revenge it; he will not suffer one tear of yours to fall, but
+it shall be kept and reserved in his bottle, till the fulness thereof be
+poured down from heaven, upon those that caused you to weep and
+mourn. This your merciful God, I say, will not suffer your blood
+for ever to be covered with the earth; nay, the flaming fires that
+have licked up the blood of any of our brethren; the earth that has
+been defiled with it, I say, with the blood of God's children; for
+otherwise, to shed the blood of the cruel blood-shedders, is to purge
+the land from blood, and as it were to sanctify it: the earth, I say,
+shall purge herself of it, and show it before the face of God; yea,
+the beasts, fowls, and other creatures whatsoever, shall be compelled
+to render that which they have received, be it flesh, blood, or bones,
+that appertained to thy children, O Lord! which altogether thou
+shalt glorify, according to thy promise, made to us in our Lord and
+Saviour Jesus Christ, thy well-beloved Son; to whom, with thee,
+and the Holy Ghost, be honour, praise, and glory, for ever and ever.
+Amen.
+</p>
+
+<p>
+Let us now humble ourselves in the presence of our God, and
+from the bottom of our hearts let us desire him to assist us with
+the power of his Holy Spirit; that albeit, for our former negligence,
+<pb n='062'/><anchor id='Pg062'/>
+God gives us over into the hands of others than such as rule
+in his fear; that yet he let us not forget his mercy, and the glorious
+name that hath been proclaimed amongst us; but that we may look
+through the dolorous storm of his present displeasure, and see as well
+what punishment he has appointed for the cruel tyrants, as what reward
+he has laid in store for such as continue in his fear to the end.
+That it would further please him to assist, that albeit we see his
+church so diminished, that it appears to be brought, as it were, to
+utter extermination, we may be assured, that in our God there is
+great power and will, to increase the number of his chosen, until they
+are enlarged to the uttermost parts of the earth. Give us, O Lord!
+hearts to visit thee in time of affliction; and albeit we see no end of
+our dolours, yet our faith and hope may conduct us to the assured
+hope of that joyful resurrection, in which we shall possess the fruit of
+that for which we now labour. In the mean time, grant unto us,
+O Lord! to repose ourselves in the sanctuary of thy promise, that
+in thee we may find comfort, till this thy great indignation, begun
+amongst us, may pass over, and thou thyself appear to the comfort of
+thine afflicted, and to the terror of thine and our enemies.
+</p>
+
+<p>
+<hi rend='italic'>Let us pray with heart and mouth,</hi>
+</p>
+
+<p>
+Almighty God, and merciful Father, &amp;c. Lord, into thy hands I
+commend my spirit; for the terrible roaring of guns,<note place='foot'>The cattle of
+Edinburgh was shooting against the exiled for Christ Jesus' sake.</note> and the noise
+of armour, do so pierce my heart, that my soul thirsteth to depart.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<quote rend='display'>
+<hi rend='italic'>The last day of August, 1565, at four of the clock in the afternoon,
+written indigestedly, but yet truly so far as memory would serve, of
+those things that in public I spake on Sunday, August 19; for which
+I was discharged<note place='foot'>Forbidden.</note> to preach for a time.</hi>
+</quote>
+
+<p>
+Be merciful to thy flock, O Lord! and at thy good pleasure put
+an end to my misery.
+</p>
+
+<p>
+<hi rend='smallcaps'>John Knox.</hi>
+</p>
+
+</div>
+
+<pb n='063'/><anchor id='Pg063'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head><q>It Is I, Be Not Afraid.</q><lb/>
+Extracted From Knox's Admonition To England.</head>
+
+<p>
+<q>Jesus spake unto them, saying, Be of good comfort, it is I, be not
+afraid.</q> The natural man that cannot understand the power of God,
+would have desired some other present comfort in so great a danger;
+as, either to have had the heavens opened, to show unto them such
+light in that darkness, that Christ might have been fully known by
+his own face; or else, that the winds and raging waves of the seas
+suddenly should have ceased; or some other miracle which had been
+subject to all their senses, whereby they might have perfectly known
+that they were delivered from all danger. And truly, it had been
+the same to Christ Jesus to have done any of these, or any greater
+work, as to have said, <q>It is I, be not afraid:</q> but willing to teach
+us the dignity and effectual power of his most holy word, he uses no
+other instrument to pacify the great and horrible fear of his disciples
+but his comfortable word, and lively voice. And this is not done
+only at one time, but whensoever his church is in such a strait and
+perplexity, that nothing appears but extreme calamity, desolation, and
+ruin; then the first comfort that ever it receives, is by the means of
+his word and promise; as may appear in the troubles and temptations
+of Abraham, Isaac, Jacob, Moses, David, and Paul.
+</p>
+
+<p>
+To Abraham was given no other defence, after he had discomfited
+four kings, whose posterity and lineage, no doubt, he, being a stranger,
+greatly feared, but only this promise of God made to him by his holy
+word, <q>Fear not, Abraham, I am thy buckler;</q> that is, thy protection
+and defence.
+</p>
+
+<p>
+The same we find of Isaac, who flying from the place of his accustomed
+habitation, compelled thereto by hunger, got no other comfort
+nor conduct but this promise only, <q>I will be with thee.</q>
+</p>
+
+<p>
+In all the journeys and temptations of Jacob the same is to be
+espied; as when he fled from his father's house for fear of his brother
+Esau; when he returned from Laban; and when he feared the inhabitants
+of the region of the Canaanites and Perizzites for the
+slaughter of the Shechemites committed by his sons; he received no
+other defence, but only God's word and promise.
+</p>
+
+<p>
+And this is most evident in Moses, and in the afflicted church under
+him when Moses himself was in such despair, that he was bold
+to chide with God, saying, <q>Why hast thou sent me? For since
+that time I have come to Pharaoh, to speak in thy name, he hath oppressed
+this people; neither yet hast thou delivered thy people.</q>
+</p>
+
+<pb n='064'/><anchor id='Pg064'/>
+
+<p>
+This same expostulation of Moses declares how sorely he was
+tempted; yea, and what opinion he had conceived of God; that is,
+That God was either impotent, and could not deliver his people from
+such a tyrant's hand; or else, That he was mutable, and unjust in his
+promises. And this same, and sorer temptations, assaulted the
+people; for in anguish of heart, they both refused God and Moses.
+And what means did God use to comfort them in that great extremity?
+Did he straightway suddenly kill Pharaoh, the great tyrant?&mdash;No.
+Did he send them a legion of angels to defend and deliver them?&mdash;No
+such thing: but he only recites and beats into their ears his former
+promises to them, which oftentimes they had before: and yet the rehearsal
+of the same wrought so mightily in the heart of Moses, that
+not only was bitterness and despair removed away, but also he was
+inflamed with such boldness, that without fear he went in again to
+the presence of the king, after he had been threatened and repulsed
+by him.
+</p>
+
+<p>
+This I write, beloved in the Lord, since you know the word of
+God not only to be that whereby heaven and earth were created, but
+also to be the power of God to salvation to all that believe, the bright
+lantern to the feet of those who by nature walk in darkness, the life
+to those that by sin are dead, a comfort to such as are in tribulation,
+the tower of defence to such as are most feeble, the wisdom and great
+felicity of such as delight in the same. And, to be short, you know
+God's word to be of such efficacy and strength, that thereby sin is
+purged, death vanquished, tyrants suppressed; and, finally, the devil,
+the author of all mischief, overthrown and confounded. This, I say,
+I write, that you, knowing this of the holy word, and most blessed
+gospel and voice of God, which once you have heard, I trust to your
+comfort, may now, in this hour of darkness, and most raging tempest,
+thirst and pray, that you may hear yet once again this amiable voice
+of our Saviour Christ, <q>Be of good comfort, it is I, fear not.</q> And
+also, that you may receive some consolation from that blessed gospel
+which before you have professed, assuredly knowing, that God shall
+be no less merciful unto you, than he has been to others afflicted for
+his name's sake before you; and albeit God speedily removes not
+this horrible darkness, neither suddenly pacifies this tempest, yet shall
+he not suffer his tossed ship to be drowned.
+</p>
+
+</div>
+</body>
+<back rend="page-break-before: right">
+  <div id="footnotes">
+    <index index="toc" />
+    <index index="pdf" />
+    <head>Footnotes</head>
+    <divGen type="footnotes"/>
+  </div>
+  <div rend="page-break-before: right">
+    <divGen type="pgfooter" />
+  </div>
+</back>
+</text>
+</TEI.2>
diff --git a/28104.txt b/28104.txt
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+The Project Gutenberg EBook of The Pulpit Of The Reformation, Nos. 1, 2
+and 3. by John Welch,  and Bishop Latimer and John Knox
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Pulpit Of The Reformation, Nos. 1, 2 and 3.
+
+Author: John Welch, Bishop Latimer and John Knox
+
+Release Date: February 16, 2009 [Ebook #28104]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
+
+
+
+                      The Pulpit of the Reformation;
+
+                         No. 1, October 30, 1834.
+
+                                Containing
+
+                            The Last Judgment,
+
+                              By John Welch.
+
+                           The Day Of Judgment,
+
+                            By Bishop Latimer.
+
+                         No. 2, December 1, 1834.
+
+                                Containing
+
+                     The Parable Of The Householders,
+
+                                 And The
+
+                          Parable Of The Tares,
+
+                            By Bishop Latimer.
+
+           No. 3, January 1, 1835, and No. 4, February 1, 1835.
+
+                                Containing
+
+                   A Sermon Preached Before Queen Mary
+
+                               By John Knox
+
+ To Which Is Subjoined An Extract From Knox's Admonition To The People Of
+                                 England.
+
+                                Aberdeen:
+
+                               Published By
+
+                  George King, 28, St. Nicholas Street,
+
+                                   And
+
+                   Robert King, Broad Street, Peterhead
+
+
+
+
+
+CONTENTS
+
+
+The Last Judgment.
+By The Rev. John Welch, A. D. 1570-1622.
+The Day Of Judgment.
+Extracted From A Sermon By Hugh Latimer, Bishop Of Worcester, And Martyr,
+1555.
+The Parable Of The Householder.
+A Sermon, By Bishop Latimer.
+The Parable Of The Tares,
+By Bishop Latimer, Preached On The 7th Of February, 1553.
+A Sermon On Isaiah XXVI.
+By John Knox.
+"It Is I, Be Not Afraid."
+Extracted From Knox's Admonition To England.
+Footnotes
+
+
+
+
+
+
+THE LAST JUDGMENT.
+BY THE REV. JOHN WELCH, A. D. 1570-1622.
+
+
+    REV. xx. 11.--_And I saw a great white throne, and him that sat on
+    it, from whose face the earth and heaven fled away._
+
+
+The security of all flesh is wonderous great, for there is a fearful sleep
+fallen both upon the good and the evil. The foolish virgins are sound
+asleep, and the wise are asleep also. And suppose the Lord be at the door,
+and the hour of judgment at hand, and the seventh angel ready to blow the
+last trumpet, when time shall be no more; yet it is scarcely one of a
+thousand, yea, one of ten thousand, is to be found that is prepared, and
+busying themselves to meet the Lord, who is making speed to come in the
+clouds: and how soon that fire shall break forth, which shall kindle the
+heavens above your head, and the earth under your feet, and shall set all
+on fire; how soon the trumpet shall blow, and the shout shall cry, "Rise,
+Dead, and come to judgment," is only known to God, and to no mortal man.
+Will ye not then be wakened till this trumpet waken you? And will none of
+you take pains to look over the leaves of your conscience, and read what
+sins are written there, since ye came into the world, before that day of
+doom come upon you? O that ye knew that eternity, and that terror of the
+day of the Lord, when the heavens above you, and the earth beneath you,
+shall not be able to stand before the face of him that sits on the throne!
+Therefore I hope the Lord has made choice to me of this text, at this
+time, to give you warning before the judgment come. Ye know the watchman
+that the Lord takes from among the people, that he sets over the city or
+house to credit to them, "If ye see the sword and pestilence coming, and
+warn them not, the blood of them that perish under the judgment for lack
+of warning, will be required at his hand," that is, the watchman's;
+therefore it is time for me to be making warning to you, and, in the
+measure of strength that God will give me, I am to make warning not of a
+temporal judgment, but of an everlasting judgment that is coming on, (God
+waken you and warn you in time!) that when ye shall see the Judge sit on
+his throne, your hearts may not tremble at his awful countenance, having
+gotten your souls washed in his blood. But, to come to the purpose, there
+are many visions in this book, and there are many things done here, that
+the Son shews to his servant John. He shews him first the present state of
+the Church at that time in the world, under the name of seven stars, and
+he tells, "they are suffering, and had patience; and they laboured for his
+name's sake, and fainted not; but yet he had somewhat against them,
+because they had forsaken their first love." Some were in tribulation and
+poverty, but yet rich in God; some kept the name of Jesus, and denied not
+the faith, suppose they should had given their blood for it, as the
+faithful martyr Antipas did; but yet he had a few things against them,
+because they maintained the doctrine of the Nicolaitans, which thing he
+hated. Some had love, service, faith, and patience, and their work was
+more at the last than at the first; but yet they suffered the false
+prophetess Jezebel to be among them, to whom he threatens he will cast her
+into a bed of affliction, and them that commit fornication with her,
+except they repent them of their works. There were some whose works were
+not found perfect before God; therefore he exhorts them to remember how
+they had heard, and received; he bids them hold fast and repent,
+otherwise, he tells, that he will come shortly against them. Some had a
+little strength, and kept his word, and denied not his name; therefore he
+promises to deliver them in the hour of temptation that shall come upon
+all the world to try the whole earth. Some were neither cold nor hot; and
+therefore, because they were lukewarm, he tells them that it would come to
+pass, that he would spew them out of his mouth; they thought they were
+rich and increased in goods, and had need of nothing, but they know not
+that they were wretched, miserable, poor, blind, and naked; and then he
+counsels them to buy of him gold tried in the fire, that they might be
+rich, and white raiment, that they might be clothed, and eye-salve that
+they might see. So what is your case this day? Have ye not forsaken your
+first love? But as for tribulation, it is not yet come; for our days have
+been days of peace, of light, liberty, and glory; but as for tribulation
+it is not yet come; but as the Lord lives, the days of tribulation are not
+far off. As for false doctrine, God be praised, it is not among us yet,
+or, at least, if it be, it dare not be avowed yet; but I fear, that, who
+lives to see it, they shall see heresy and corruption in doctrine and
+religion creep in piece and piece, in this Church; and if our works be
+found perfect before God, or not, the Lord knows the contrary, and your
+own consciences bear witness to it; and if your life be answerable to your
+name, I leave it to your consciences to judge, if we have not a name that
+we are living, and yet are dead; and whether this be not the doleful state
+of the generation that is neither cold nor hot. It is clear, the zeal of
+the glory of God, being so worn out of the hearts of all, plainly declares
+the same. But I leave this. After he had shewed him the present state of
+the Church, at that time, then he tells him what shall be the state of the
+Church unto the end of the world.
+
+And _first_, in the vision of a sealed book, containing these acts
+concerning the Church, which none could open but the Lion of the tribe of
+Judah, for it was sealed with seven seals. Now, what was contained in
+these seven seals? This will take a larger time to declare than now is
+meet to ware upon it.
+
+Mark always of these things spoken, there are three consolations to the
+Church of God; howsoever it be that she be in tribulation, or poverty, and
+affliction; and albeit it come to pass, that the devil cast some of them
+in prison, that they may be tried, and some have tribulation ten days,
+which is but a short time; and howsoever it be that our adversary goes
+about continually like "a roaring lion, seeking whom to devour;" but yet,
+"he that rides on the white horse," with the badge at his belt, and the
+arrows at his side, he shall get the victory at the end of the world; and
+to them that are faithful to the death, he shall give them a crown of
+life.
+
+Mark _next_, suppose the sword, the famine, the pestilence, these temporal
+judgments, be common to the godly as well as to the wicked, yet there is
+consolation to the "souls of them that are slain for the testimony of
+Jesus, they are lying under the altar, and they cry with a loud voice,
+Lord, how long, holy and true, dost thou not judge and avenge our blood
+upon them that dwell on the earth?" Then it was said unto them, "that they
+should rest for a little season, until their fellow-servants and brethren,
+that should be killed, as they were, should be fulfilled."
+
+Mark, _thirdly_, the sixth seal is opened, "and there was a great
+earthquake, and the sun was as black as sackcloth of hair, and the moon
+was like blood, and the stars of heaven fell to the earth, and heaven
+departed away as a scroll when it is rolled together; and every mountain
+and island were moved out of their places; and then the kings of the
+earth, and the great men, and rich men, and the captains, and the mighty
+men, and every bond man, and every free man, hid themselves in dens and
+rocks of the mountains; and said to the mountains and rocks, Fall on us,
+and hide us from the presence of him that sits on the throne, and from the
+face of the Lamb: for the great day of his wrath is come, and who shall be
+able to stand?" Then shall the Church of God be avenged on her enemies;
+then she shall have power over the nations, and shall rule them with a rod
+of iron, and as the vessels of a potter they shall be broken; then shall
+the saints of God be brought out of great tribulation, and have their long
+robes washed and made white in the blood of the Lamb; they shall be in the
+presence of the throne of God, and serve him both day and night in his
+temple; and he that sits on the throne shall live among them, and he that
+is in the midst of the throne shall govern them, and shall lead them to
+the lively fountains of waters, and God shall wipe away all tears from
+their eyes. Now, I go forward. After this, he tells him, before this day
+the Gospel shall be wonderfully restrained; "And the bottomless pit shall
+be opened, and the smoke of that pit shall arise as the smoke of a great
+furnace; and the sun and the air shall be made dark with that smoke: and
+out of that smoke shall come locusts upon the earth, and they shall have
+power as the scorpions of the earth have, and the pain of them shall be as
+the pain of a scorpion, when he have stung a man. And in these days men
+shall seek death, and shall not find it, and shall desire to die, and
+death shall fly from them." Then he tells two woes that shall come upon
+the earth, the one of the Antichrist, the other of the Turk, "who shall
+run through the world and slay the third part of men, and shall lead their
+great army of twenty times ten thousand horsemen of war, and there should
+be two witnesses raised up, and power should be given them to prophesy so
+many days clothed in sackcloth; and if any man should hurt them, fire
+should proceed out of their mouth and devour their enemies; and when they
+have fulfilled their testimonies, they should be slain by the beast that
+came out of the bottomless pit, but they should rise again; and the spirit
+of life coming up from God, should enter into them, and they should stand
+upon their feet, and great fear fell upon them that seized them, and then
+shall they ascend up to heaven in a cloud in the sight of their enemies."
+
+And at last, "The seventh angel shall blow his trumpet, and the dead shall
+rise, and every man shall receive according to his works." This he does
+till he comes to the twelfth chapter, then he tells him, "The fights of
+the dragon with the woman, and her seed that kept the commands of her God,
+and kept the testimony of Jesus Christ." Then he tells him, "the two
+empires of the two beasts, Antichrist and the Turk, and the manner of
+every one of them." Then he tells, "The noble company of the Lamb that
+stands in mount Zion, even the hundred and forty and four thousand, having
+their Father's name written on their fore-heads; and how he heard a voice
+from heaven, like the sound of many waters, and as the sound of a great
+thunder; and he heard the noise of harpers harping with their harps; they
+sung, as it were, a new song before the throne, and no man could learn
+that song but the hundred and forty and four thousand, which were brought
+from the earth." He tells what they were, saying, "These are they which
+were not defiled with women, for they are virgins; these follow the Lamb
+wherever he goes, and these were redeemed from among men, being the first
+fruits to God, and to the Lamb: and in their mouth was found no guile; for
+they are without spot before the throne of God." Then he tells, "That
+another angel flew in the midst of heaven, with the everlasting Gospel to
+preach unto them which dwell on the earth;" and that is the same Gospel
+which I preach unto you, even this, "Fear God, and give glory to him, for
+the hour of judgment is come; and worship him that made the heavens and
+the earth, and the sea, and the fountains of waters." Then he tells, "that
+another angel cried, It is fallen, it is fallen, Babylon that great city,
+she made all the nations to drink of the wine of her fornication. Ay,
+Rome, thou shalt be taken and burnt in a furnice of fire, and a mill-stone
+shall be bound about thy neck, and thou shalt be cast into the midst of
+the sea, and shalt be drowned; there thou shalt fall, and thy fall shall
+make heaven and earth, and all the angels and saints to rejoice at thy
+fall. Ay, God shall put it into the hearts of the kings to do it; we know
+not what kings they are; and then the bride shall prepare her for the
+bridegroom's coming in the clouds."
+
+Next again, of _seven vials_ he sets down again almost the same things
+that he prophesied before; and now here, last of all, he lets him see the
+last judgment. Would you know then what is here? See ye yon great throne?
+Ye shall see the Judge standing on the throne; ye shall all see both
+heaven and earth flee away from his face, ye shall all see the dead, great
+and small, and yourselves among the rest, standing before God; and ye
+shall all see the books opened, and the dead judged according to their
+works, and death and hell cast into the lake of fire, even those that had
+their hands in his heart's blood, and those that pierced his side with a
+spear, and those that rivetted him with nails, both hands and feet, they
+shall see it also. The elect shall see it, as Job says, "For I know that
+my Redeemer liveth, and that he shall stand at the last day upon the
+earth. And though after my skin worms destroy this body, yet I shall see
+God in my flesh: whom myself shall see, and my eyes shall behold, and not
+another, though my reins were consumed in me." And this was his
+consolation; even so those very eyes of yours, and no other, shall see
+with terror or with joy, either to your endless comfort, or to your
+endless condemnation. Now, what sees he? First, he sees a throne; ye know
+a throne is set for a judge to sit on; so he sees a throne whereon the
+Judge of the whole earth is to sit on; therefore he shall come to be a
+Judge. He came before, at his first coming, not to sit on a throne, nor to
+be a Judge, but to be judged before thrones and tribunals of men; for John
+says, "That he sent not his Son that he should condemn the world, but that
+the world through him might be saved." Christ himself says, "Man, who made
+me a judge, or a divider over you?" And in another place, "The Son of man
+came not to judge, but be judged himself." In his first coming, he comes
+from high majesty to baseness and humility; he came from his Father's
+glory to shame and ignominy; he came from a palace to a crib; from the
+seat of his majesty to a tree; he came like a Lamb to be slain, and as a
+Saviour to save sinners: as the Apostle says, it was a true saying, "That
+Christ came into the world to save sinners, of whom I am the chief;"
+Christ himself says, "I came not to call the righteous, but sinners to
+repentance;" and therefore that is the name that the angel gives him, when
+he appears to Joseph in a dream, saying, and "thou shalt call his name
+Jesus, for he shall save his people from their sins; and they shall call
+his name Emmanuel, that is, God with us," our God made flesh, our God
+manifested in the flesh. So I say, in his first testimony, he comes as a
+Saviour and Mediator between God and man; but in his last coming, he shall
+not come as a Lamb, but as a Judge, convoyed with all his angels and
+saints in heaven; he shall come in flaming fire, kindling the heavens
+before him, in melting the elements and earth beneath him; he shall come
+with a blast of the trumpet, with the archangel, to gather all people from
+the four corners of the earth; and he shall come with a peremptory
+sentence, from the which there shall be no appellation, and of which there
+shall be no revocation, ever again or again calling; and he shall come
+with his reward in his hand, to every man according to his works which he
+has done in this world, be they evil, be they good. Now, ye see he has a
+throne, he has a throne of grace; as the Apostle to the Hebrews says, "Let
+us go boldly to the throne of grace, that we may receive mercy, and find
+grace in time of need." Now he is sitting on a throne of grace, that we
+may receive mercy, and find grace in time of need; and now he holds the
+door of mercy open, and lets in every penitent sinner that comes;
+therefore I testify unto you, if ye will flee from your sins, if ye will
+cast away the works of darkness, if ye will hate and detest all sort of
+iniquity, and if thou wilt run to the throne of grace now, I will assure
+thee thou shalt find mercy, and grace in the time of need; so now is the
+throne of grace and mercy, but afterwards thou shalt see the throne of
+glory and justice. Now is the good Shepherd seeking his lost sheep, and
+finding them, to drink of the wells of the water of life, and to eat of
+the fat things of his own house; but afterwards, such as would not be
+gathered of him, he shall bind them hand and foot, and cast them into
+outer darkness. Now he pities them that will not come home, as he said to
+Jerusalem, "O Jerusalem, Jerusalem, how oft would I have gathered thee, as
+a hen doth her birds under her wings, but thou wouldst not: behold, your
+habitation shall be made desolate." So wo to the souls that repine and
+refuse to be fetched within the sweet and loving arms of the Son of God,
+even those bloody arms which were stretched out upon a tree. Now, discern,
+I pray you, betwixt his first coming and his last coming; for now is the
+time of grace, and now is the spirit of grace offered, and now is the
+throne of grace set up, and now is the rainbow, which is the sign of the
+covenant of life, round about the throne, and now the twelve ports of that
+new Jerusalem are standing open, that all may come in; therefore, wo to
+the soul that shall sit till this time of grace pass over, and will not
+come in in time.
+
+But I will go forward. Now, ye see two things in that throne, the one is a
+_great_ throne, the other is a _white_ throne. Let kings keep silence of
+their thrones, and speak of this throne. O ye kings, will ye look to the
+heavens above you, and see that white cloud, and upon the cloud one
+standing like the Son of man, having upon his head a golden crown, and in
+his hand a sharp sickle, who thrusts his sharp sickle in the earth, and
+cuts down the vine of the vineyards of the earth, and casts them into the
+great wine-press of the wrath of God; so he calls it a _great_ throne.
+Solomon's throne was great which he made of ivory, and had six steps, and
+twelve lions, two on every step, and the queen of the South was astonished
+when she saw it; and it is said in the Canticles, "Come forth, O daughters
+of Zion, and behold king Solomon with the crown wherewith his mother
+crowned him in the day of his marriage, and in the day of the gladness of
+his heart." But will ye come out, ye daughters of Zion, and see here
+another throne nor Solomon's, another crown nor his crown? It is a _great_
+throne, so that all the monarchs' thrones under heaven, what are they in
+comparison with this throne? Nothing. Therefore no wonder that the
+twenty-four elders take their own crowns, and cast them down before his
+throne; and it is no wonder that they fall down before him that sits on
+the throne, and worship him that lives for evermore, saying, "Thou art
+worthy to receive glory, honour, and power, for thou hast created all
+things, and for thy will's sake they are created." O that the men of the
+world saw this throne! And, O that ye did see the greatness of the majesty
+of his throne!
+
+Now he calls it _great_, because of him that sits on it; _great_, because
+of them that stand about it; _great_, because of them that shall be judged
+there; and last of all, _great_, because of the judgment itself. Now, who
+sits on it? O! the Judge of the whole world, God himself, that infinite
+Essence that men and angels have borrowed their being from, even he whose
+glorious face the seraphims and cherubims cannot behold for the brightness
+thereof; and therefore they have wings to cover their faces, because they
+cannot bear to see him, much less so then can any mortal man see his face
+and live; he that rides on his white horse, and tramples under foot all
+his enemies, and treads them in the wine-press of his wrath without the
+city; therefore rejoice, all ye whose garments are made white in the blood
+of the Lamb, for his throne shall not terrify you, because of the Judge
+that sits thereon: for he is thy brother, thy Advocate, and thy Saviour. O
+blessed for evermore is the soul of the righteous, and of such as are
+reconciled with the great God, before he come to sit on this throne.
+
+Now, I said, it was _great_ in respect of him that sits thereon; _next_,
+in respect of them that stand about it. Ye see a judge has his assizers
+that sit in judgment with him, and consent to his sentence; so this great
+Judge has his assizers, for there is not one of his angels shall be left
+in heaven, but all shall stand about this throne, and all the saints on
+earth shall be caught up in the air, and they shall all have thrones set
+about his throne. O the fairest parliament that ever was in the world! O!
+behold the King crowned with many crowns, standing in the midst, and all
+the King's servants with their crowns on their heads, and also the saints
+with palms in their hands, sitting on thrones about that throne.
+
+_Thirdly_, Great is this throne, because great is the number of persons
+that shall be there. All men and women in the world must be judged here;
+there is never a reprobate that ever took life, but he shall be judged
+here, and all the elect and saints of God shall be judged here also, (so
+fair is this parliament,) six thousand years' generations shall all stand
+there, waiting to receive an eternal and final judgment.
+
+_Last_ of all, _Great_ is this throne, because great shall be the judgment
+that shall come forth from this throne. Lords of the Session think their
+judgments great; but come out here, and see to whom the new city Jerusalem
+in heaven shall be given, and who shall be cast into the lake of fire.
+Now, compare all these together, and see if this throne be not great;
+great is he that sits on the throne, even the Prince of life, and God of
+glory, and the Judge of all the world; great is his synod, even all the
+elect angels and saints, from the beginning of the world to the end of the
+world; for ye that are in Christ shall be glorified in the clouds, and the
+sight of your glory shall aggravate the torment of the reprobates, because
+they might have had it, and would not take it; and then you shall rule
+them with a rod of iron, and as a potter's vessel they shall be broken;
+and great is the number of them that shall be judged; for let all flesh
+prepare them for it, even kings and emperors, those that wore many crowns
+on the earth, must appear naked before the throne. Alexander, thou worest
+many crowns, conquered many nations, but yet thou must stand up naked as
+thou was born, and thou must render a reckoning of thy conquests.
+
+But I leave this. Again, you see this throne is _white_. What means this
+whiteness? It is innocency or righteousness, and full of shining
+brightness, of an unspeakable joy. Innocent and righteous; how so? Because
+the Judge is white, innocent, and righteous; all his assizers that shall
+sit round about him, they are white, innocent, white and righteous; all
+his citations, summonses and convictions, sentences and executions, are
+innocent and righteous; so all is white, the Judge, the unspotted innocent
+and undefiled Lamb of God, sitting on his throne of justice, and ordained
+deputy of his Father, to judge both the quick and the dead, he in whose
+heart was never found guile; therefore Abraham said, "Shall not the Judge
+of the world judge righteously?" So this Judge is white, innocent, and he
+is bright and glorious. Peter, James, and John, saw him white on the mount
+Tabor, when he was transfigured, "and his face shined as the sun, and his
+raiment white as the light; and when Peter said, Master, it is good for us
+to be here: if thou wilt, let us make three tabernacles, one for thee, and
+one for Moses, and one for Elias." Matth. xvii. 1, 2, 3. Ay, Peter, but
+this shall be a whiter appearing, and thou shalt think it better to be
+with him here. Ay, Lord, it is true, _white_ wast thou upon mount Tabor,
+but whiter shalt thou be in the clouds.
+
+He is _white_ again, in respect of his citations. O that our hearts were
+ravished with the consideration of thy righteous and just citing and
+summoning of all men, when thou shalt cause the earth, grave, hell, and
+the sea, and all places, thrust out of them all their dead; just shalt
+thou be in glorifying the souls and bodies of them that glorify thee on
+earth; and just shalt thou be in glorifying thyself, by tormenting the
+souls and bodies of them that dishonoured thee on earth.
+
+He is _white_ in respect of his accusations, for there shall be nothing
+read in thy ditty, but that which shall be found written either in one
+leaf of thy conscience or other; there the sins of thy conception, there
+the sins of thy youth, there the sins of thy ignorance, there the sins
+against the light of thy conscience, and there the sins against the law,
+and there the sins against the gospel, and all shall be presented to thy
+conscience. O! well is the soul and conscience that dare lift up the head
+with rejoicing, and can say, "Thou Lamb of God, thou takest away the sins
+of the world," thou tookest away my sins when thou wast on the tree. And
+can any body tell how ye will compear before this throne that were never
+cleansed with the blood of Jesus? O! that blackness and darkness, which is
+abiding that soul which never yet ran to the blood of the Lamb, to make
+itself white in it; so the raising of all, the compearing of all, the
+accusation of all, the conviction of all, shall be just, and God shall be
+glorified in all.
+
+There is also the absolution of the righteous, and the condemnation of the
+wicked; and therefore the throne is called white, because of the innocency
+and righteousness of the Judge. Now, brethren, I will go no further at
+this time than this that follows or remains to be spoken of, the majesty
+and terror of the Judge sitting on his throne, "and him that sat on it."
+Many shall sit on thrones in that day, but one shall sit above all the
+rest, for the saints shall be caught up in the air, and shall all sit on
+thrones, and give out sentence both of absolution and condemnation, and
+they shall say, "Hallelujah, salvation, and glory, and power, be to the
+Lord our God, for true and righteous are his judgments." I could never yet
+rightly consider the majesty of this Judge. O heavens! what aileth thee to
+flee from the face of this Judge. O earth! what aileth thee to flee, and
+why art thou chased away, and never seen again? What ails thee, O heavens,
+that never sinned, and, O earth, that never sinned neither, for they had
+never understanding to be capable of a law, nor to be subject to keep a
+law. What means this? O but I must leave this! for who can but wonder at
+this! Yet I will tell you the cause. You and I, and the generations before
+that this firmament has seen, and this earth seen or born, since the first
+day that God made the earth, and established this heaven and earth, and
+since that day that Adam eat of the forbidden tree, since that day heaven
+and earth have been eye-witnesses of our sins, and subject to vanity, and
+since that day they have been defiled with our iniquities, and since that
+time they have been subject to bondage and corruption, and therefore they
+groan with us also, and travail with pain together until this present; and
+therefore, in that great day, they cannot abide the face of the Judge.
+
+Now, what is the fruit ye should make of this? I thank my God that I
+preach unto you so sure a gospel, even the oracles of the eternal God; the
+earth and the heavens shall pass away, but this word and oracles shall
+never pass away; therefore it is not a doubtsome message that I carry unto
+you, for it is surer than the heavens, and surer than the earth; and these
+eyes of yours, that have seen both the truth of this spoken here. O that
+the Lord would fill my heart, with this verity, that I might eat it and
+drink it, and feed upon it continually, and that he would fill me with the
+spirit of exhortation, that I might exhort you to meditate on this truth,
+both day and night, that the remembrance of that day might never go out of
+your hearts. O that you would do it, even for his sake that left you his
+heart's blood to slocken that fire which will burn both the heavens and
+the earth: therefore hear, hear! What should you hear? things of the last
+importance. Is hell, is heaven, is the terror of that day of any
+importance? And this is not the blessing of mount Gerizim, but that
+everlasting blessing which the Judge of all the world shall pronounce out
+of his mouth, saying, "Ye blessed of my Father, inherit the kingdom
+prepared for you before the foundation of the world." And it is nothing to
+the curse of the mount Ebal, but it is that everlasting curse and
+malediction which the Son of God shall pronounce, saying, "Depart from me,
+ye cursed, into everlasting fire, prepared for the devil and his angels."
+(And what shall I say to you?) This day is coming, and the Lord is
+preparing himself to come down through the clouds, to sit on a great white
+throne, and the archangel is putting the trumpet to his mouth, and he is
+near to the blowing of it, and the rest of the angels are but waiting when
+they shall give the last shout, "Rise, dead, and come to judgment," the
+Bridegroom is coming, and the heaven and the earth are waiting when the
+Lord shall come in his glory, in flaming fire, to burn them up.
+
+Now, brethren, what should ye do then? It is but this one thing that I
+will charge you with, hear what I am to say to you, I bear the message of
+God, and I preach the Gospel that shall judge you; and I am here sent of
+God to tell you what is his will towards you; therefore I charge you all
+before God, and his Son Christ Jesus, every man and woman, let this be
+your occupation this day, turn over the leaves of your conscience, and see
+there what is the ditty that thou hast pinned up against thyself, since
+the day that thou wast born, and look on thy sins before the Lord, and
+come and spread them before the Judge, and crave pardon of them, now in
+the day of grace; for he is ready to forgive thee and thy sins, were they
+never so great; for aye the redder that thy soul has been, the virtue of
+his blood shall appear the greater in cleansing thee from thy sins;
+therefore let none of you scare at the greatness of your sins; for here I
+testify unto you, that if any of you be condemned, it shall not be for
+your sins, but it shall be for contempt of that blood which shall condemn
+you. O God! full of mercy and goodness, and of fatherly care and
+providence, and never a greater providence found I in my lifetime, than I
+found this last time in my journey, I thank my God for it; and here I
+avow, if this blood of mine should go for it, it was acceptable service to
+God we did that day; I know there were many that sent up their prayers to
+God for the maintenance of his liberty, I am sure the Lord heard you; for
+I say to you, the room was never that I came to, but I found the Lord
+meeting me there, and confirming me that all was well and acceptable to
+him; so that I never found sweeter providence since I was born; I see the
+Lord's hand is not shortened. O Scotland! O that thou wouldst repent, and
+mourn for the contempt of this so great a light that has shined in thee;
+then thou shouldst see as glorious a day on God's poor Church within this
+land, as ever was seen in any church before from the beginning; then the
+Lord should be strong, and glorious, and wonderful in all the hearts of
+his own. What is it to him to run sixteen or eighteen score of miles to
+London, and then run to the hearts of kings, princes, and nobles of the
+land, and humble them, and subject them to the crown and kingdom of Jesus
+Christ; but, let them think of it what they will, I know who has approven
+of us, for it is the running of the Gospel through the whole land, and it
+is that the net of Christ may be spread over all, that if it were possible
+we may gather in a world in it, that they might not perish; it is that
+which we seek, and when I look to the eternity of wrath that is abiding
+the wicked of this world, then I may say, who would not pity a world of
+sinners? But I leave this, and I will give God the praise of his own
+glory, that he can begin and he can perfect his own work in you: therefore
+this is my petition to God, that ye may all be presented blameless before
+him in that great day. Therefore I beseech you all, for Christ's sake,
+that every one of you would come in time, by speedy repentance, and that
+you would take up Christ in the arms of your souls, and that ye would take
+a fill of his flesh and blood, that ye may never hunger and thirst any
+more; and, in like manner, he may know you in that great day to be his own
+sheep, marked with his own blood. Will ye have any pleasure at his coming,
+when ye have eaten and drunken, and taken your pleasure here, and then
+shall be flung into hell hereafter? So I would beseech you, in all lenity
+and meekness of mind, for Christ's cause, ye would not delay at least to
+mint at repentance; and if ye cannot get your hearts melted as ye would,
+yet run to God, and say, "Father have mercy upon me; Father, forgive me,"
+and cause me to repent; Father, send down thy Spirit to soften my heart.
+Now, if ye would do this, ye should be welcome to him; for I assure you he
+delights to shew mercy on poor penitent sinners, that would "repent, and
+hunger, and thirst for righteousness." Now, I say no more now, but I
+commend you all to him that is able to give you repentance and remission
+of sins in the blood of his Son Jesus Christ: to Father and with the Holy
+Ghost, be all honour, Amen.
+
+
+
+
+
+THE DAY OF JUDGMENT.
+EXTRACTED FROM A SERMON BY HUGH LATIMER, BISHOP OF WORCESTER, AND MARTYR,
+1555.(1)
+
+
+LUKE XXI.(2)
+
+As we die so we shall rise again. If we die in the state of damnation, we
+shall rise in that same state. Again, if we die in the state of salvation,
+we shall rise again in that state, and come to everlasting felicity, both
+of soul and body. For if we die now in the state of salvation, then at the
+last general day of judgment we shall hear this joyful sentence,
+proceeding out of the mouth of our Saviour Christ, when he will say,
+"Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world." (Matt. xxv.) And though we have much
+misery here in this world, though it goeth hard with us, though we must
+bite on the bridle, yet for all that, we must be content, for we shall be
+sure of our deliverance, we shall be sure that our salvation is not far
+off. And no doubt they that will wrestle with sin, and strive and fight
+with it, shall have the assistance of God; he will help them, he will not
+forsake them, he will strengthen them, so that they shall be able to live
+uprightly; and though they shall not be able to fulfil the law of God to
+the uttermost, yet for all that, God will take their doings in good part,
+for Christ his Son's sake, in whose name all faithful people do their good
+works, and so for his sake they are acceptable unto God, and in the end
+they shall be delivered out of all miseries and troubles, and come to the
+bliss of everlasting joy and felicity.
+
+I pray God, that we may be of the number of those who shall hear this
+joyful and most comfortable voice of Christ our Saviour, when he will say,
+"Come, ye blessed of my Father, possess the kingdom which is prepared for
+you before the foundation of the world was laid." There are a great number
+amongst the Christian people, who in the Lord's prayer, when they pray,
+"Thy kingdom come," pray that this day may come; but yet, for all that,
+they are drowned in the world, they say the words with their lips, but
+they cannot tell what is the meaning of it; they speak it only with their
+tongue: which saying indeed is to no purpose. But the man or woman that
+saith these words, "Thy kingdom come," with a faithful heart, no doubt he
+or she desires in very deed that God will come to judgment, and amend all
+things in this world, to pull down satan that old serpent under our feet.
+
+But there are a great number of us who are not ready. Some have lived in
+this world fifty years, some sixty, but yet for all that they are not
+prepared for his coming; they ever think he will not come yet. But I tell
+you, that though his general coming be not yet, yet for all that he will
+come one day, and take us out of this world: and, no doubt, as he finds
+us, so we shall have; if he find us ready, and in the state of salvation,
+no doubt we shall be saved for ever, world without end. But, if he find us
+in the state of damnation, we shall be damned, world without end, there is
+no remedy after we are once past this world; no penance will help then,
+nor anything that man is able to do for us.
+
+"And then shall they see the Son of man come in a cloud with power and
+great glory." St. Paul to the Thessalonians setteth out the coming of
+Christ and our resurrection; but he speaks in the same place only of the
+rising of the good and faithful that shall be saved. But the Holy
+Scripture in other places witnesses, that the wicked shall rise too, and
+shall receive their sentence from Christ, and so go to hell, where they
+shall be punished world without end. Now, St. Paul's words are these,
+"This say we unto you in the word of the Lord: that we which shall live
+and shall remain to the coming of the Lord, shall not come before them
+which sleep. For the Lord himself shall descend from heaven with a shout,
+and the voice of the archangel and the trump of God, and the dead in
+Christ shall arise first: then we which shall live, even we which shall
+remain, shall be caught up with them also in the clouds to meet the Lord
+in the air; and so shall we ever be with the Lord; wherefore comfort one
+another with these words." 1 Thess. iv.
+
+By these words of St. Paul it appears, that they which died in the
+beginning of the world shall be by Christ as soon saved, as they who shall
+be alive here at the time of his coming. I would have you to note well the
+manner of speaking which St. Paul uses; he speaks as if the last day
+should have come in his time. Now, when St. Paul thought that this day
+should have come in his time, how much more shall we think that it shall
+be in our time? For no doubt it will come, and it is not long thereunto;
+as it appears by all the scriptures which make mention of this day; it
+will come, but it shall come suddenly, unawares, as a thief in the night.
+For a thief when he intends a robbery, to rob a man's house, to break up
+his chests, and take away his goods, gives him not warning, he lets not
+the good man of the house know at what time he intends to come, but rather
+he intends to spy such a time, that no man shall be aware of him. So, no
+doubt, this last day will come one day suddenly upon our heads, before we
+are aware of it; like as the fire fell down from heaven upon the people of
+Sodom when unlooked for; they thought that all things were well, therefore
+they took their pleasures, till the time when fire fell down from heaven
+and burned them up all, with all their substance and goods.
+
+"And he showed them a similitude, Behold the fig-tree and all the trees,
+when they shoot forth their buds, ye see and know of your ownselves that
+summer is then near at hand." So when you see the tokens which shall go
+before this fearful day, it is time to make ready. But here a man might
+ask a question, saying, I pray you wherein standeth this preparation? How
+shall I make ready? About this there has been great strife, for there have
+been an infinite number, and there are some yet at this time, who think
+that this readiness standeth in masses, in setting up candles, in going of
+pilgrimage; and in such things, they thought to be made ready for that
+day, and so to be made worthy to stand before the Son of man, that is,
+before our Saviour Christ. But I tell you, this was not the right way to
+make ready. Christ our Saviour showeth us how we shall make ourselves
+ready, saying, "Take heed to yourselves, lest at any time your hearts be
+overcome with surfeiting, and drunkenness, and cares of this world, and so
+this day come upon you unawares; for as a snare shall it come upon all
+them that dwell upon the face of the whole world."
+
+"Watch and pray:" as if he had said, Be ye ever in readiness, lest you be
+taken unawares. But those sluggards who spend their time vainly in eating
+and drinking, and sleeping, please not God, for he commands us to watch,
+to be mindful, to take heed to ourselves, lest the devil, or the world, or
+our own flesh, get the victory over us. We are allowed to take our natural
+sleep, for it is as necessary for us as meat and drink, and we please God
+as well in that, as we please him when we take our food. But we must take
+heed, that we do it according as he has appointed us; for like as he has
+not ordained meat and drink that we should play the glutton with it, so
+likewise sleep is not ordained that we should give ourselves to
+sluggishness, or over-much sleeping; for no doubt when we do so, we shall
+displease God most highly. For Christ saith not in vain, "Watch and pray."
+He would have us to be watchers, to have at all times in remembrance his
+coming, and to give ourselves to prayer, that we may be able to stand
+before him at this great and fearful day. Meaning, that we should not
+trust in ourselves but call unto God, saying, "Lord God Almighty, thou
+hast promised to come and judge the quick and the dead; we beseech thee
+give us thy grace and Holy Ghost, that we may live according unto thy holy
+commandments, that when thou comest, thou have not cause to bestow thy
+fearful anger, but rather thy lovingkindness and mercy upon us."
+
+So likewise when we go to bed, we should desire God that we sleep not the
+sleep of sin and wickedness, but rather that we may leave them, and follow
+his will and pleasure; that we be not led with the desires of this wicked
+world. Such an earnest mind we should have towards him, so watchful we
+should be. For I tell you it is not a trifling matter, it is not a money
+matter: for our eternal salvation and our damnation hang upon it. Our
+nature is to do all that is possible for us to get silver and gold; how
+much more then should we endeavour to make ourselves ready towards this
+day, when it shall not be a money matter, but a soul matter, for at that
+day it will appear most manifestly who they are that shall enjoy
+everlasting life, and who shall be thrust into hell. Now as long as we are
+in this world, we have all one baptism, we go all to the Lord's Supper, we
+all bear the name of Christians, but then it will appear who are the right
+Christians; and again, who are the hypocrites or dissemblers.
+
+Well, I pray God grant us such hearts, that we may look diligently about
+us, and make ready against his fearful and joyful coming--fearful to them
+that delight in sin and wickedness, and will not leave them; and joyful
+unto those who repent, forsake their sins, and believe in him; who, no
+doubt, will come in great honour and glory, and will make all his faithful
+like unto him, and will say unto them that are chosen to everlasting life,
+"Come, ye blessed of my Father, possess that kingdom which is prepared for
+you from the beginning of the world." But, to the wicked who will not live
+according unto his will and pleasure, but follow their own appetites, he
+will say, "Go, ye cursed, into everlasting fire." O what a horrible thing
+will this be, to depart from him who is the fountain of all goodness and
+mercy, without whom is no consolation, comfort, nor rest, but eternal
+sorrow and everlasting death! For God's sake I require you let us consider
+this, that we may be amongst those who shall hear, "Come to me;" that we
+may be amongst those who shall enjoy eternal life.
+
+
+
+
+
+THE PARABLE OF THE HOUSEHOLDER.
+A SERMON, BY BISHOP LATIMER.
+
+
+    MATTHEW XX.--_The kingdom of heaven is like unto a man that was an
+    householder, which went out early in the morning to hire labourers
+    into his vineyard._
+
+
+This parable is written by the evangelist Matthew in the twentieth
+chapter, and is very dark and hard to be understood; yea, there is no
+harder piece of scripture written by any evangelist. Therefore it may well
+be called hard meat; not meat for mowers nor ignorant people, who are not
+exercised in the word of God. And yet there is no other diversity between
+this scripture and any other. For though many scriptures have diverse
+expositions, (as is well to be allowed of, so long as they keep in the
+tenour of the catholic faith,(3)) yet they pertain all to one end and
+effect, and they are all alike. Therefore although this parable is harder
+to understand than the others at the first hearing or reading, yet when we
+well advise and consider the same, we shall find it agreeable unto all the
+others.
+
+Now to the principal cause, and to which our Saviour had respect in this
+parable, and that is, he teaches us hereby that all Christian people are
+equal in all things appertaining to the kingdom of Christ. So that we have
+one Christ, one Redeemer, one baptism, and one gospel, one Supper of the
+Lord, and one kingdom of heaven. So that the poorest man and most
+miserable that is in the world, may call God his Father, and Christ his
+Redeemer, as well as the greatest king or emperor in the world. And this
+is the scope of this parable, wherein Christ teacheth us this equality.
+And if this is considered, the whole parable will be easily and soon
+understood.(4)
+
+Here is declared unto us that some laboured the whole day, which are hired
+for a penny, that is of our money ten pence: for like as we have a piece
+of money which we call a shilling, and is in value twelve pence, so the
+Jews had a piece that they called _denarium_, and that was in value ten of
+our pence. The first company wrought twelve hours, and the others wrought,
+some nine hours, some six hours, some three hours, and some but one hour.
+Now when evening was come, and the time of payment drew on, the
+householder said to his stewart, Go, and give to every man alike, and
+begin at those that came last. And when the others that came early in the
+morning perceived that they should have no more than those that had
+wrought but one hour, they murmured against the householder, saying,
+"Shall they which have laboured but one hour, have as much as we that have
+wrought the whole day?" The householder, perceiving their discontented
+mind, said to one of them, "Friend, wherefore grudgest thou? Is it not
+lawful for me to do with mine own what pleaseth me? Have I not given thee
+what I promised thee? Content thyself therefore, and go thy way, for it
+hath pleased me to give unto this man which hath wrought but one hour as
+much as unto thee." This is the sum of this parable, which Christ
+concludes with this sentence, "The first shall be the last, and the last
+first."
+
+First consider who are these murmurers? The merit-mongers, who esteem
+their own works so much, that they think heaven scarcely sufficient to
+recompense their good deeds; namely, for putting themselves to pain with
+saying of our lady's psalter, and gadding on pilgrimage, and such like
+trifles. These are the murmurers; for they think themselves holier than
+all the world, and therefore worthy to receive a greater reward than all
+other men. But such men are much deceived and are in a false opinion, and
+if they abide and continue therein, it shall bring them to the fire of
+hell. For man's salvation cannot be gotten by any work: because the
+Scripture saith, "Life everlasting is the gift of God." (Rom. vi.) True it
+is, that God requires good works of us, and commands us to avoid all
+wickedness. But for all that, we may not do our good works that we should
+get heaven withal; but rather to show ourselves thankful for what Christ
+hath done for us, who with his sufferings hath opened heaven to all
+believers, that is, to all those that put their hope and trust, not in
+their deeds, but in his death and suffering, and study to live well and
+godly; and yet not to make merits of their own works, as though they
+should have everlasting life for them; as our monks and friars, and all
+our religious persons were wont to do, and therefore may rightly be called
+murmurers; for they thought they had so great a store of merits, that they
+sold some of them unto other men. And many men spend a great part of their
+substance to buy their merits, and to be a brother of their houses, or to
+obtain one of their coats or cowls to be buried in.
+
+But there is a great difference between the judgment of God, and the
+judgment of this world. In this world they were accounted most holy above
+all men, and so most worthy to be first; but before God they shall be
+last, when their hypocrisy and wickedness shall be opened. And thus much I
+thought to say of murmurers.
+
+Now I will not apply all the parts of this parable; for, as I said before,
+it is enough for us if we know the chief point and scope of the parable,
+which is, that there shall be an equality in all the things that appertain
+to Christ: insomuch, that the ruler of this realm hath no better a God, no
+better sacraments, and no better a gospel, than the poorest in the world;
+yea, the poorest man hath as good right to Christ and his benefits, as the
+greatest man in this world.
+
+This is comfortable to every one, and especially to such as are in misery,
+poverty, or other calamities; which, if it were well considered, would not
+make us so desirous to come aloft, and to get riches, honour, and
+dignities in this world, as we now are, nor yet so malicious one against
+another as we are. For then we should ever make this reckoning with
+ourselves, each man in his vocation; the servant would think thus with
+himself, I am a poor servant, and must live after the pleasure of my
+master, I may not have my free will; but what then? I am sure that I have
+as good a God as my master hath; and I am sure that my service and
+business pleases God as much, when I do it with a good faith, as the
+preachers and curates, in preaching or saying of service. For we must
+understand that God esteems not the diversity of the works, but he hath
+respect unto the faith; for a poor man who does his duty in faith, is as
+acceptable unto God, and hath as good right to the death and merits of
+Christ, as the greatest man in the world.
+
+So go through all states of men, whosoever applieth to his business with
+faith, considering that God willeth him so to do, surely the same is most
+beloved of God. If this were well considered and printed in our hearts,
+all ambition and desire of promotion, all covetousness and other vices,
+would depart out of our hearts. For it is the greatest comfort that may be
+unto poor people, especially such as are nothing regarded in this world--if
+they consider that God loves them as well as the richest in the world--it
+must needs be a great comfort unto them.
+
+But there are some that say, that this sentence, "The first shall be
+last," is the very substance of the parable. And here you shall
+understand, that our Saviour Christ took occasion to put forth this
+parable, when there came a young man demanding of him, "What shall I do to
+come to everlasting life?" Our Saviour, after he had taught him the
+commandments of God, bade him, "Go, and sell all that he had, and give to
+the poor; and come and follow him." He hearing this, went away heavily,
+for his heart was cold. And then our Saviour spake very terribly against
+rich men, saying, "It is more easy for a camel to go through the eye of a
+needle, than for a rich man to enter into the kingdom of heaven:"--a camel,
+or as some think, a great cable of a ship, which is more likely than the
+beast that is called a camel. The disciples hearing this, said, "Who then
+can be saved?" He made them answer, saying, "God is almighty, and that
+which is impossible to men, is possible with God;" signifying, that he
+condemns not all rich men, but only those who set their heart upon riches,
+who care not how they get them, and when they have them, who abuse them to
+the satisfying of their own carnal appetites and fleshly delights and
+pleasures, and use them not to the honour of God.
+
+And again, such riches as are justly, rightly, and godly gotten, those are
+the good creatures of God, when rightly used to the glory of God, and
+comfort of their neighbours; not hoarding nor heaping them up, to make
+treasures of them. For riches are not evil of themselves; but they are
+made evil, when our hearts is set upon them, and we put hope in them; for
+that is an abominable thing before the face of God. Now after these words
+spoken by our Saviour Christ, Peter came forth, saying, "Lo, we have
+forsaken all that we had, what shall be our reward?" Peter had forsaken
+all that he had, which was but little in substance, but yet it was a great
+matter to him, for he had no more than that little: like the widow who
+cast into the treasury two mites, yet our Saviour praised the gift above
+all that gave before her. Here thou learnest, that when thou hast but
+little, yet give of the same little; for it is as acceptable unto God, as
+though it were a greater thing.
+
+So Peter, in forsaking his old boat and net, was approved as much before
+God, as if he had forsaken all the riches in the world; therefore he shall
+have a great reward for his old boat; for Christ saith, that he shall be
+one of them that shall sit and judge the twelve tribes of Israel; and to
+signify them to be more than others, he giveth them the name of judges;
+meaning, that they shall condemn the world: like as God speaketh of the
+queen of Sheba, that in the last day she shall arise and condemn the Jews
+who would not hear Christ, and she came so great a journey to hear the
+wisdom of Solomon. Then he answered and said, "Whosoever leaveth father,
+or mother, or brethren, for my sake, shall receive an hundred-fold, and
+shall inherit everlasting life." Now what is this, to leave father and
+mother? When my father or mother would hinder me in any goodness, or would
+persuade me from the honouring of God and faith in Christ, then I must
+forsake and rather lose the favour and good-will of my father and mother,
+than forsake God and his holy word.
+
+And now Christ saith, "The first shall be last, and the last shall be
+first," alluding to St. Peter's saying, which sounded as though Peter
+looked for a reward for his deeds; and that is it, which is the let of
+altogether,(5) if a man come to the Gospel and hears the same, and
+afterwards looks for a reward, such a man shall be "the last." If these
+sayings were well considered by us, surely we should not have such a
+number of vain gospellers as we now have, who seek nothing but their own
+advantage under the name and colour of the Gospel. Moreover, he teaches us
+to be meek and lowly, and not to think much of ourselves; for those that
+are greatly esteemed in their own eyes, are the least before God: "For he
+that humbleth himself shall be exalted;" according to the scripture, which
+saith, "God resisteth the proud, and advanceth the humble and meek." And
+this is what he saith, "The first shall be the last," teaching us to be
+careful and not to stand in our own conceit, but ever to mistrust
+ourselves; as St. Paul teacheth, saying, "Whosoever standeth let him take
+heed he fall not; and therefore we may not put trust in ourselves, but
+rather in God."
+
+Further, in this saying of our Saviour is comprehended a great comfort;
+for those that are accounted by the world to be the vilest slaves and most
+abject, may by this saying have a hope to be made the first and the
+principal; for although they are ever so low, yet they may rise again, and
+become the highest. And so this is to us a comfortable sentence, which
+strengthens our faith, and keeps us from desperation and falling from God.
+And at the end he saith, "Many are called, but few are chosen." These
+words of our Saviour are very hard to understand, and therefore it is not
+good to be too curious in them, as some vain fellows, who seeking carnal
+liberty, pervert, toss and turn the word of God, after their own mind and
+purpose. Such, I say, when they read these words, make their reckoning
+thus; saying, "What need I to mortify my body with abstaining from all sin
+and wickedness? I perceive God hath chosen some, and some are rejected.
+Now if I be in the number of the chosen, I cannot be damned; but if I be
+accounted among the condemned number, then I cannot be saved: for God's
+judgments are immutable." Such foolish and wicked reasons some have; which
+bring them either to desperation, or else to carnal liberty. Therefore, it
+is as needful to beware of such reasons, or expositions of the scripture,
+as it is to beware of the devil himself.
+
+But if thou art desirous to know whether thou art chosen to everlasting
+life, thou mayest not begin with God: for God is too high, thou canst not
+comprehend him; the judgments of God are unknown to man; therefore thou
+mayest not begin there: but begin with Christ, and learn to know Christ,
+and wherefore he came; namely, that he came to save sinners, and made
+himself subject to the law, and a fulfiller of the same, to deliver us
+from the wrath and danger thereof, and therefore was crucified for our
+sins, and rose again to show and teach us the way to heaven, and by his
+resurrection to teach us to arise from sin: so also his resurrection
+teaches and admonishes us of the general resurrection. He sitteth at the
+right hand of God and maketh intercession for us, and gives us the Holy
+Ghost, that comforts and strengthens our faith, and daily assures us of
+our salvation.
+
+Consider, I say, Christ and his coming; and then begin to try thyself
+whether thou art in the book of life or not. If thou findest thyself in
+Christ, then thou art sure of everlasting life. If thou be without him,
+then thou art in an evil case. For it is written, "No man cometh unto the
+Father but through me." Therefore if thou knowest Christ, then thou mayest
+know further of thy election. But when we are about this matter, and are
+troubled within ourselves, whether we are elected or no; we must ever have
+this maxim, or principal rule before our eyes; namely, that God beareth a
+good-will towards us; God loveth us; God beareth a fatherly heart towards
+us.
+
+But you will say, "How shall I know that? Or how shall I believe that?" We
+may know God's will towards us through Christ: God hath opened himself
+unto us by his Son Christ; for so saith John the Evangelist, "The Son
+which is in the bosom of the Father, he hath revealed." (John i.)
+
+Therefore we may perceive his good-will and love towards us; he hath sent
+his Son into this world, who suffered a most painful death for us. Shall I
+now think that God hates me? Or shall I doubt of his love towards me? Here
+you see how you shall avoid the scrupulous and most dangerous question of
+the predestination of God. For if thou wilt inquire his counsels, and
+enter into his consistory, thy wit will deceive thee; for thou shalt not
+be able to search the counsels of God. But if thou begin with Christ, and
+consider his coming into the world, and dost believe that God hath sent
+him for thy sake, to suffer for thee, and deliver thee from sin, death,
+the devil, and hell; then when thou art so armed with the knowledge of
+Christ, then, I say, this simple question cannot hurt thee; for thou art
+in the book of life, which is Christ himself.
+
+Also we learn by this sentence, "Many are called," that the preaching of
+the gospel is universal; that it pertains to all mankind; that it is
+written, "Through the whole earth their sound is heard." Now seeing that
+the gospel is universal, it appears that he would have all mankind saved,
+and that the fault is not in him if we are damned. For it is written thus,
+"God would have all men to be saved:" his salvation is sufficient to save
+all mankind, but we are so wicked of ourselves that we refuse the same,
+for we will not take it when it is offered unto us; and therefore he
+saith, "Few are chosen;" that is, few have pleasure and delight in it; for
+the most part are weary of it, they cannot abide it. And there are some
+that hear it, but they will not abide any danger for it, they love their
+riches and possessions more than the word of God. And therefore few are
+elected, there are but a few that stick heartily unto it, and can find in
+their hearts to forgo this world for God's sake and his holy word.
+
+There are some now-a-days that will not be reprehended by the gospel; they
+think themselves better than it. Some again are so stubborn, that they
+will rather forswear themselves, than confess their sins and wickedness.
+Such men are the cause of their own damnation; for God would have them
+saved, but they refuse it; like as did Judas the traitor, whom Christ
+would have had to be saved, but he refused his salvation; he refused to
+follow the doctrine of his master Christ. And so, whosoever heareth the
+word of God, and follows it, the same is elect by him. And again,
+whosoever refuses to hear the word of God, and to follow the same, is
+damned. So that our election is sure if we follow the word of God.
+
+Here is now taught you how to try out your election, namely, in Christ,
+for Christ is the accounting book and register of God; even in the same
+book, that is, Christ, are written all the names of the elect. Therefore
+we cannot find our election in ourselves, neither yet in the high counsel
+of God; for "Secret things belong to the most High." (Deut. xxix.) Where
+then shall I find my election? In the counting book of God, which is
+Christ; for thus it is written, "God hath so entirely loved the world,
+that he gave his only begotten Son, to that end, that all that believe in
+him should not perish, but have life everlasting." Whereby appears most
+plainly that Christ is the book of life, and that all that believe in him
+are in the same book, and so are chosen to everlasting life; for only
+those are ordained which believe.
+
+Therefore when thou hast faith in Christ, then thou art in the book of
+life, and so art thou sure of thine election. And again, if thou art
+without Christ, and have no faith in him, neither art sorry for thy
+wickedness, nor have a mind and purpose to leave and forsake sin, but
+rather exercise and use the same, then thou art not in the book of life as
+long as thou art in such a case; and therefore shalt thou go into
+everlasting fire, namely, if thou die in thy wickedness and sin, without
+repentance.
+
+But there are none so wicked but he may have a remedy. What is that? Enter
+into thine own heart, and search the secrets of the same. Consider thine
+own life, and how thou hast spent thy days. And if thou find in thyself
+all manner of uncleanness and abominable sins, and so seest thy damnation
+before thine eyes, what shalt thou then do? Confess the same unto the Lord
+thy God. Be sorry that thou hast offended so loving a Father, and ask
+mercy of him in the name of Christ, and believe steadfastly that he will
+be merciful unto thee in respect of his only Son, who suffered death for
+thee; and then have a good purpose to leave all sin and wickedness, and to
+withstand and resist the affections of thine own flesh, which ever fight
+against the Spirit; and to live uprightly and godly, after the will and
+commandment of thy heavenly Father. If thou go thus to work, surely thou
+shalt be heard. Thy sins shall be forgiven thee; God will show himself
+true in his promise, for to that end he sent his only Son into this world,
+that he might save sinners. Consider therefore, I say, wherefore Christ
+came into this world; consider also the great hatred and wrath that God
+beareth against sin; and again consider his great love, showed unto thee,
+in that he sent his only Son to suffer most cruel death, rather than that
+thou shouldst be damned everlastingly.
+
+Consider therefore this great love of God the Father, amend thy life, fly
+all occasions of sin and wickedness, and be loath to displease him. And in
+doing this thou mayest be assured that though thou hadst done all the sins
+of the world, they shall neither hurt nor condemn thee; for the mercy of
+God is greater than all the sins of the world. But we sometimes are in
+such a case that we think we have no faith at all, or if we have any, it
+is very feeble and weak. And therefore these are two things; to have faith
+and to have the feeling of faith. For some men would fain have the feeling
+of faith, but they cannot attain unto it; and yet they may not despair,
+but go forward in calling upon God, and it will come at length: God will
+open their hearts, and let them feel his goodness.
+
+And thus may you see who are in the book of life, and who are not. For all
+those that are obstinate sinners, are without Christ, and so not elect to
+everlasting life, if they remain in their wickedness. There are none of us
+all but we may be saved by Christ, and therefore let us stick hard unto
+it, and be content to forego all the pleasures and riches of this world
+for his sake, who for our sake forsook all the heavenly pleasures, and
+came down into this miserable and wretched world, and here suffered all
+manner of afflictions for our sake. And therefore it is right that we
+should do somewhat for his sake, to show ourselves thankful unto him; and
+so we may assuredly be found among the first, and not among the last; that
+is to say, among the elect and chosen of God, that are written in the
+counting book of God, who are those that believe in Christ Jesus; to whom,
+with God the Father, and the Holy Ghost, be all honour and glory, world
+without end.--Amen.
+
+
+
+
+
+THE PARABLE OF THE TARES,
+BY BISHOP LATIMER, PREACHED ON THE 7TH OF FEBRUARY, 1553.
+
+
+    MATTHEW XIII.--_The kingdom of heaven is likened unto a man which
+    sowed good seed in his field: but while men slept, his enemy came
+    and sowed tares among the wheat, and went his way, &c._
+
+
+This is a parable or similitude wherein our Saviour compared the kingdom
+of God, that is, the preaching of his word, wherein consisteth the
+salvation of mankind, unto a husbandman who sowed good seed in his field.
+
+But before we come unto the matter, you shall first learn to understand
+what this word parable, which is a Greek word, and used in the Latin and
+English tongue, means; that is to say, "A parable is a comparison of two
+things that are unlike outwardly;" while in effect they signify but one
+thing, for they appertain to one end; as in this place, Christ compared
+the word of God unto seed: which two things are unlike, but yet they teach
+one thing; for like as the seed is sown in the earth, so is the word of
+God sown in our hearts: and thus much of this word parable.
+
+The sum of this gospel is, first he speaks of a husbandman that sowed good
+seed; after that he mentions an enemy that sowed evil seed. And these two
+manner of seeds, that is, the husbandman's seed that was good, and the
+enemy's seed which was naught, came up both together: so that the enemy
+was as busy as the other in sowing his evil seed. And while he was busy in
+sowing it, it was unknown. And at the first springing up, it all seemed to
+be good seed, but at length the servant of the husbandman perceived the
+evil seed sown amongst the good; therefore he came and told his master,
+showing him all the matter, and required leave to gather the evil seed
+from amongst the other. The husbandman himself said, "Our enemy hath done
+this. But for all that, let it alone until the harvest, and then will I
+separate the good from the evil." This is the sum of this gospel.
+
+First, note that he saith, "When everybody was asleep, then he came and
+sowed his seed." Who are these sleepers? The bishops and prelates, the
+slothful and careless curates and ministers; they with their negligence
+give the devil leave to sow his seed, for they sow not their seed. That
+is, they preach not the word of God, they instruct not the people with
+wholesome doctrine, and so they give place to the devil to sow his seed.
+For when the devil cometh, and findeth the heart of man not weaponed nor
+garnished with the word of God, he forthwith possesses the same, and so
+getteth victory through the slothfulness of the spirituality, which they
+shall one day grievously repent. For the whole scripture, that is to say,
+both the Old and New Testament, is full of threatenings against such
+negligent and slothful pastors; and they shall make a heavy and grievous
+account one day, when no excuse shall serve, but extreme punishment shall
+follow, for a reward of their slothfulness.
+
+This gospel gives occasion to speak of many things: for our Saviour
+himself expounded this parable unto his disciples after the people were
+gone from him, and he was come into the house. For the disciples were not
+so bold as to ask him of the meaning of this parable in the presence of
+the people; whereby we may learn good manners, to use in everything a good
+and convenient time. Also we may here learn to search and inquire
+earnestly, and with great diligence, for the true understanding of God's
+word. And when you hear a sermon and are in doubt of something, inquire
+about it, and be desirous to learn; for it is written, "Whosoever hath,
+unto him shall be given; and he shall have abundance." (Matt. xiii.) What
+means this saying?--When we hear the word of God, and have tasted somewhat
+thereof, and are afterwards desirous to go forward more and more, then
+shall we have further knowledge; for God will give us his grace to come to
+further understanding. And so the saying of our Saviour shall be fulfilled
+in us.
+
+Now when our Saviour heard the request of his disciples, he performs their
+desire, and begins to expound unto them the parable, saying, "I am he that
+soweth good seed: the adversary, the devil, is he who soweth evil seed."
+Here our Saviour, good people, makes known that he goeth about to do us
+good; but the devil doth quite the contrary, and he seeks to spoil and
+destroy us with his filthy and naughty seeds of false doctrine. The field
+here is the whole world. The harvest is the end of the world. The reapers
+are the angels of God, who are his servants: for as every lord or master
+has his servants to wait upon him, and to do his commandments, so the
+angels of God wait upon Him to do his commandments. The angels at the time
+of the harvest shall gather first all such as have been evil and have
+given occasion of wickedness, and go forward in the same without
+repentance or amendment of their lives. All such, I say, shall be gathered
+together and cast into the furnace of fire, "where shall be weeping and
+gnashing of teeth." For in the end of this wicked world, all such as have
+lived in the delights and pleasures of the same, and have not fought with
+the lusts and pleasures of their flesh, but are proud and stubborn, or
+bear hatred and malice unto their neighbours, or are covetous persons;
+also all naughty servants that do not their duties, and all those that use
+falsehood in buying and selling, and care not for their neighbours, but
+sell unto them false wares, or otherwise deceive them; all these are
+called "the offenders of this world," and all such shall be cast into the
+furnace where shall be weeping, and wailing, and gnashing of teeth.
+
+In like manner, all idle persons that will not work for their living, but
+go about loitering and are chargeable unto others; and also drunken
+persons that abuse the benefits of God in dishonouring themselves, so that
+they lose the use of reason, and their natural wits wherewith God has
+endued them, and make themselves like swine and beasts; also those who
+break wedlock, and despise matrimony, which is instituted of God himself.
+Hereunto add all swearers, all usurers, all liars, and deceivers; all
+these are called the seed of the devil; and so they are the devil's
+creatures through their own wickedness.
+
+But yet it is true that wicked men have their souls and bodies of God, for
+he is their Creator and Maker: but they themselves, in forsaking God and
+his laws, and following the devil and his instructions, make themselves
+members of the devil, and become his seed; therefore in the last day they
+shall be cast out into everlasting fire, when the trumpet shall blow, and
+the angels shall come and gather all those that offend from among the
+elect of God.
+
+The form of judgment shall be in this manner: Christ our Saviour at the
+day of judgment, being appointed of God, shall come down with great
+triumph and honour, accompanied with all his angels and saints that
+departed in faith out of this world before time: they shall come with him
+then, and all the elect shall be gathered to him, and there they shall see
+the judgment; but they themselves shall not be judged, but shall be like
+as judges with him. After the elect are separated from the wicked, he
+shall give a most horrible and dreadful sentence unto the wicked,
+commanding his angels to cast them into everlasting fire, where they shall
+have such torments as no tongue can express.
+
+Therefore our Saviour, desirous to set out the pains of hell unto us, and
+to make us afraid thereof, calls it fire, yea, a burning and unquenchable
+fire. For as there is no pain so grievous to a man as fire is, so the
+pains of hell pass all the pains that may be imagined by any man. There
+shall be sobbing and sighing, weeping and wailing, and gnashing of teeth,
+which are the tokens of unspeakable pains and griefs that shall come upon
+those that die in the state of damnation. For you must understand that
+there are but two places appointed by Almighty God, for all mankind, that
+is, heaven and hell. And in what state soever a man dieth, in the same he
+shall rise again, for there shall be no alteration or change. Those who
+die repentant and are sorry for their sins--who cry to God for mercy, are
+ashamed of their wickedness, and believe with all their hearts that God
+will be merciful unto them through the passion of our Saviour Christ;
+those who die in such a faith, shall come into everlasting life and
+felicity, and shall rise in the last day in a state of salvation. For
+look--as you die, so shall you arise. Whosoever departeth out of this world
+without a repentant heart, and has been a malicious and envious man, and a
+hater of the word of God, and so continues, and will not repent and be
+sorry, and call upon God with a good faith, or has no faith at all; that
+man shall come to everlasting damnation; and so he shall arise again at
+the last day. For there is nothing that can help a soul when departed out
+of its damnation, or hinder it of its salvation.
+
+For when a man dies without faith in Christ, all the masses in the whole
+world are not able to relieve him; and so to conclude, all the travails
+that we have had in time past by seeking of remedy by purgatory, and all
+the great costs and expenses that may be bestowed upon any soul lying in
+the state of damnation, can avail nothing, neither can it do any good. For
+as I said before, the judgments of God are immutable, that is--as you die,
+so shall you rise. If you die in the state of salvation, you shall rise so
+again, and receive your body, and remain in salvation. Again, if you die
+in damnation, you shall rise in the same state, and receive your body, and
+return again to the same state, and be punished world without end, with
+unspeakable pains and torments. For our natural fire, in comparison to
+hell-fire, is like a fire painted on a wall; but that shall be so extreme,
+that no man is able to express the terrible horror and grief thereof.
+
+O what a pitiful thing is it, that man will not consider this, and leave
+the sin and pleasure of this world, and live godly; but is so blind and
+mad, that he will rather have a momentary, and a very short and small
+pleasure, than hearken to the will and pleasure of Almighty God; who can
+take away everlasting pain and woe, and give unto him everlasting
+felicity! That a great many of us are damned, the fault is not in God, for
+"God would have all men be saved." But the fault is in ourselves, and in
+our own madness, who had rather have damnation than salvation. Therefore,
+good people, consider these terrible pains in your minds, which are
+prepared for the wicked and ungodly, avoid all wickedness and sin: set
+before your eyes the wonderful joy and felicity, and the innumerable
+treasures which God hath laid up for you that fear and love him, and live
+after his will and commandments; for no tongue can express, no eye hath
+seen, no heart can comprehend, nor conceive the great felicity that God
+hath prepared for his elect and chosen, as St. Paul witnesses. Consider,
+therefore, I say, these most excellent treasures, and exert yourselves to
+obtain the fruition of the same. Continue not, neither abide nor wallow
+too long in your sins, like as swine lieth in the mire. Make no delay to
+repent of your sin, and to amend your life, for you are not so sure to
+have repentance in the end. It is a common saying, "Late repentance is
+seldom sincere." Therefore consider this thing with yourself betimes, and
+study to amend your life: for what avails it to have all the pleasures of
+the world for a while, and after that to have everlasting pain and
+infelicity?
+
+Therefore let every one examine his own conscience when he finds himself
+unready. For all such as through the goodness of God have received faith,
+and then wrestling with sin, consent not unto it, but are sorry for it
+when they fall, and do not abide nor dwell in the same, but rise up again
+forthwith, and call for forgiveness thereof, through the merits of our
+Saviour Jesus Christ--all such are called just: that is to say, all that
+die with a repentant heart, and are sorry that they have sinned, and are
+minded if God give them longer time to live, to amend all faults, and lead
+a new life; then are they just; but not through their own merits or good
+works. For if God should enter into judgment with us, none are able to
+stand before his face; neither may any of his saints be found just;
+neither St. John Baptist, St. Peter, nor St. Paul; no nor is the mother of
+our Saviour Christ herself just, if she should be judged after the rigour
+of the law. For all are and must be justified by the justification of our
+Saviour Christ, and so we must be justified, and not by our own
+well-doing, but our justice standeth in this, that our righteousness is
+forgiven us through the righteousness of Christ, for if we believe in him,
+then are we made righteous. For he fulfilled the law, and afterwards
+granted the same to be ours, if we believe that his fulfilling is our
+fulfilling; for the apostle Saint Paul saith, "He hath not spared his own
+Son, but hath given him up for us; and how then may it be, but that we
+should have all things with him?"
+
+Therefore it must needs follow, that when he gave us his only Son, he gave
+us also his righteousness, and his fulfilling of the law. So that we are
+justified by God's free gift, and not of ourselves, nor by our merits: but
+the righteousness of Christ is accounted to be our righteousness, and
+through the same we obtain everlasting life, and not through our own
+doings; for, as I said before, if God should enter into judgment with us,
+we should be damned.
+
+Therefore take heed and be not proud, and be humble and low, and trust not
+too much in yourselves; but put your only trust in Christ our Saviour. And
+yet you may not utterly set aside the doing of good works; but especially
+look that you have always oil in readiness for your lamps, or else you may
+not come to the wedding, but shall be shut out, and thrust into
+everlasting darkness. This oil is faith in Christ, which if you lack, then
+all things are unsavory before the face of God: but a great many people
+are much deceived, for they think themselves to have faith when indeed
+they have it not. Some peradventure will say, How shall I know whether I
+have faith or not? Truly you shall find this in you, if you have no mind
+to leave sin; then sin grieves you not, but you are content to go forward
+in the same, and you delight in it, and hate it not, neither do you feel
+what sin is: when you are in such a case, then you have no faith, and
+therefore are like to perish everlastingly. For that man who is sore sick,
+and yet feels not his sickness, he is in great danger, for he has lost all
+his senses; so that man who has gone so far in sin, that he feels his sin
+no more, is like to be damned, for he is without faith.
+
+Again, that man is in good case, who can be content to fight and strive
+with sin, and to withstand the devil, and his temptations, and calls for
+the help of God, and believes that God will help him, and make him strong
+to fight. That man shall not be overcome by the devil. And whosoever feels
+this in his heart, and so wrestles with sin, may be sure that he has
+faith, and is in the favour of God.
+
+But if you will have a trial of your faith, then do this--Examine yourself
+concerning your enemy; he does you harm, he slanders you, or takes away
+your living from you. How shall you conduct yourself towards such a man?
+If you can find in your heart to pray for him, to love him with all your
+heart, and forgive him with a good-will all that he has sinned against
+you--if you can find this readiness in your heart, then you are one of
+those who have faith, if you would have him to be saved as well as
+yourself. And if you can do this you may argue that your sin is forgiven,
+and that you are none of those that shall be cast out, but shall be
+received and placed among the number of the godly, and shall enjoy with
+them everlasting life. For St. Paul saith, "Those that are just," that is,
+those that are justified by faith, and exercise faith in their living and
+conversation, "they shall shine like unto the sun in the kingdom of God;"
+that is to say, they shall be in exceeding great honour and glory. For
+like as the sun exceeds in brightness all other works of God, and is
+beautiful in the eyes of every man; so shall all the faithful be beautiful
+and endued with honour and glory: although in this world they are but
+outcasts, and accounted as "The dross and filth of the world;" but in the
+other world, when the angels shall gather together the wicked, and cast
+them into the fire, then shall the elect shine as the sun in the kingdom
+of God. For no man can express the honour and glory that they shall have,
+who will be content to suffer all things for God's sake, and reform
+themselves after his will; or are content to be told of their faults, and
+glad to amend the same, and humble themselves under the mighty hand of
+God.
+
+Also the householder said unto his servants, "Let them alone until
+harvest." Here you may learn that the preachers and ministers of the word
+of God, have not authority to compel the people with violence to goodness,
+although they are wicked. But they should admonish them only with the word
+of God, not pull the wicked out by the throat; for that is not their duty.
+All things must be done according as God has appointed. God has appointed
+the magistrates to punish the wicked; for so he saith, "Thou shalt take
+away the evil from amongst the people, thou shalt have no pity of him." If
+he be a thief, an adulterer, or a whore-monger, away with him. But when
+our Saviour saith, "Let them grow;" he speaks not of the civil
+magistrates, for it is their duty to pull them out; but he signifies that
+there will be such wickedness in spite of the magistrates, and teaches
+that the ecclesiastical power is ordained, not to pull out the wicked with
+the sword, but only to admonish them with the word of God, which is called
+"The sword of the Spirit." So did John Baptist, saying, "Who hath taught
+you to flee from the wrath of God that is at hand?"
+
+So did Peter in the Acts of the Apostles; "Whom you have crucified," he
+said unto the Jews. What follows? "They were pricked in their hearts;"
+contrition and repentance followed as soon as the word was preached unto
+them. Therefore they said, "Brethren, what shall we do? How shall we be
+made clean from our sins, that we may be saved?" Then he sends them to
+Christ. So that it appears in this gospel, and by these examples, that the
+preacher has no other sword, but the sword of the word of God: with that
+sword he may strike them. He may rebuke their wicked living, and further
+he ought not to go. But kings and magistrates have power to punish with
+the sword the obstinate and vicious livers, and to put them to due
+punishment.
+
+Now to make an end, with this one lesson, which is, If you dwell in a town
+where are some wicked men that will not be reformed, nor in anywise amend
+their lives, as there are commonly some in every town; run not therefore
+out of the town, but tarry there still, and exercise patience amongst
+them, exhort them, whensoever occasion serves, to amendment. And do not as
+the fondness of the monkery first did, for they at the first made so great
+account of the holiness of their good life, that they could not be content
+to live and abide in cities and towns where sinners and wicked doers were,
+but thought to amend the matter; and therefore ran out into the
+wilderness, where they fell into great inconveniences. For some despised
+the communion of the body and blood of our Saviour Christ, and so fell
+into other errors, so God punished them for their foolishness and
+uncharitableness. We are born into this world, not for our own sakes only,
+but for every Christian's sake. They forgetting this commandment of love
+and charity, ran away from their neighbours, like beasts and wild horses,
+that cannot abide the company of men. So there have been some in our time
+who follow their example, separating themselves from the company of other
+men, and therefore God gave them a perverted judgment. Therefore when you
+dwell in any evil town or parish, follow not these examples; but remember
+that Lot, dwelling in the midst of Sodom, was nevertheless preserved from
+the wrath of God, and such will be preserved in the midst of the wicked.
+But for all that, you must not flatter them in their evil doings and
+naughty livings, but rebuke their sins and wickedness, and in nowise
+consent unto them. Then it will be well with you here in this world, and
+in the world to come you shall have life everlasting: which grant both to
+you and me, God the Father, the Son, and the Holy Ghost.--Amen.
+
+
+
+
+
+A SERMON ON ISAIAH XXVI.
+BY JOHN KNOX.
+
+
+[In the Prospectus of our Publication it was stated, that one discourse,
+at least, would be given in each number. A strict adherence to this
+arrangement, however, it is found, would exclude from our pages some of
+the most talented discourses of our early Divines; and it is therefore
+deemed expedient to depart from it as occasion may require. The following
+Sermon will occupy two numbers, and we hope, that from its intrinsic
+value, its historical interest, and the illustrious name of its author, it
+will prove generally acceptable to our readers. For the information of
+those who may not be acquainted with the circumstances attending its
+delivery, we subjoin the following extract from a late edition of the
+select works of Knox:--
+
+"Henry Darnley (king of Scotland by his marriage with queen Mary,) went
+sometimes to mass with the queen, and sometimes attended the protestant
+sermons. To silence the rumours then circulated of his having forsaken the
+reformed religion, he, on the 19th of August, 1565, attended service at
+St. Giles's church, sitting on a throne which had been prepared for him.
+Knox preached that day on Isaiah xxvi. 13, 14, and happened to prolong the
+service beyond the usual time. In one part of the sermon, he quoted these
+words of scripture, 'I will give children to be their princes, and babes
+shall rule over them: children are their oppressors, and women rule over
+them.' In another part he referred to God's displeasure against Ahab,
+because he did not correct his idolatrous wife Jezebel. No particular
+application of these passages was made by Knox, but the king considered
+them as reflecting upon the queen and himself, and returned to the palace
+in great wrath. He refused to dine, and went out to hawking.
+
+That same afternoon Knox was summoned from his bed to appear before the
+council. He went accompanied by several respectable inhabitants of the
+city. The secretary informed him of the king's displeasure at his sermon,
+and desired that he would abstain from preaching for fifteen or twenty
+days. Knox answered, that he had spoken nothing but according to his text,
+and if the church would command him either to preach or abstain, he would
+obey so far as the word of God would permit him. The king and queen left
+Edinburgh during the week following, and it does not appear that Knox was
+actually suspended from preaching."
+
+The following are Knox's reasons for the publication of this Sermon,
+extracted from his preface to the first edition.
+
+"If any will ask, To what purpose this sermon is set forth? I answer, To
+let such as satan has not altogether blinded, see upon how small occasions
+great offence is now conceived. This sermon is it, for which, from my bed,
+I was called before the council; and after long reasoning, I was by some
+forbidden to preach in Edinburgh, so long as the king and queen were in
+town. This sermon is it, that so offends such as would please the court,
+and will not appear to be enemies to the truth; yet they dare affirm, that
+I exceeded the bounds of God's messenger. I have therefore faithfully
+committed unto writing whatsoever I could remember might have been
+offensive in that sermon; to the end, that the enemies of God's truth, as
+well as the professors of the same, may either note unto me wherein I have
+offended, or at the least cease to condemn me before they have convinced
+me by God's manifest word."]
+
+A SERMON ON ISAIAH XXVI.
+
+
+    ISAIAH XXXVI. 13, 14, 15, 16, &c.--_O Lord our God, other lords
+    besides thee have had dominion over us; but by thee only will we
+    make mention of thy name._
+
+    _They are dead, they shall not live; they are deceased, they shall
+    not rise; therefore hast thou visited and destroyed them, and made
+    all their memory to perish._
+
+    _Thou hast increased the nation, O Lord, thou hast increased the
+    nation, thou art glorified; thou hast removed it far unto the ends
+    of the earth._
+
+    _Lord, in trouble have they visited thee, they poured out a prayer
+    when thy chastening was upon them, &c._
+
+
+As the skilful mariner (being master,) having his ship tossed with a
+vehement tempest, and contrary winds, is compelled oft to traverse, lest
+that, either by too much resisting to the violence of the waves, his
+vessel might be overwhelmed; or by too much liberty granted, might be
+carried whither the fury of the tempest would, so that his ship should be
+driven upon the shore, and make shipwreck; even so doth our prophet Isaiah
+in this text, which now you have heard read. For he, foreseeing the great
+desolation that was decreed in the council of the Eternal, against
+Jerusalem and Judah, namely, that the whole people, that bare the name of
+God, should be dispersed; that the holy city should be destroyed; the
+temple wherein was the ark of the covenant, and where God had promised to
+give his own presence, should be burnt with fire; and the king taken, his
+sons in his own presence murdered, his own eyes immediately after be put
+out; the nobility, some cruelly murdered, some shamefully led away
+captives; and finally, the whole seed of Abraham rased, as it were, from
+the fate of the earth. The prophet, I say, fearing these horrible
+calamities, doth, as it were, sometimes suffer himself, and the people
+committed to his charge, to be carried away with the violence of the
+tempest, without further resistance than by pouring forth his and their
+dolorous complaints before the majesty of God, as in the 13th, 17th, and
+18th verses of this present text we may read. At other times he valiantly
+resists the desperate tempest, and pronounces the fearful destruction of
+all such as trouble the church of God; which he pronounces that God will
+multiply, even when it appears utterly to be exterminated. But because
+there is no final rest to the whole body till the Head return to judgment,
+he exhorts the afflicted to patience, and promises a visitation whereby
+the wickedness of the wicked shall be disclosed, and finally recompensed
+in their own bosoms.
+
+These are the chief points of which, by the grace of God, we intend more
+largely at this present to speak;
+
+_First_, The prophet saith, "O Lord our God, other lords besides thee have
+ruled us."
+
+This, no doubt, is the beginning of the dolorous complaint, in which he
+complains of the unjust tyranny that the poor afflicted Israelites
+sustained during the time of their captivity. True it is, that the prophet
+was gathered to his fathers in peace, before this came upon the people:
+for a hundred years after his decease the people were not led away
+captive; yet he, foreseeing the assurance of the calamity, did before-hand
+indite and dictate unto them the complaint, which afterward they should
+make. But at the first sight it appears, that the complaint has but small
+weight; for what new thing was it, that other lords than God in his own
+person ruled them, seeing that such had been their government from the
+beginning? For who knows not, that Moses, Aaron, and Joshua, the judges,
+Samuel, David, and other godly rulers, were men, and not God; and so other
+lords than God ruled them in their greatest prosperity.
+
+For the better understanding of this complaint, and of the mind of the
+prophet, we must, _first_, observe from whence all authority flows; and,
+_secondly_, to what end powers are appointed by God: which two points
+being discussed, we shall better understand, what lords and what authority
+rule beside God, and who they are in whom God and his merciful presence
+rules.
+
+The _first_ is resolved to us by the words of the apostle, saying, "There
+is no power but of God." David brings in the eternal God speaking to
+judges and rulers, saying, "I have said, ye are gods, and sons of the Most
+High." (Psal. lxxxii.) And Solomon, in the person of God, affirmeth the
+same, saying, "By me kings reign, and princes discern the things that are
+just." From which place it is evident, that it is neither birth, influence
+of stars, election of people, force of arms, nor finally, whatsoever can
+be comprehended under the power of nature, that makes the distinction
+betwixt the superior power and the inferior, or that establishes the royal
+throne of kings; but it is the only and perfect ordinance of God, who
+willeth his terror, power, and majesty, partly to shine in the thrones of
+kings, and in the faces of judges, and that for the profit and comfort of
+man. So that whosoever would study to deface the order of government that
+God has established, and allowed by his holy word, and bring in such a
+confusion, that no difference should be betwixt the upper powers and the
+subjects, does nothing but avert and turn upside down the very throne of
+God, which he wills to be fixed here upon earth; as in the end and cause
+of this ordinance more plainly shall appear: which is the _second_ point
+we have to observe, for the better understanding of the prophet's words
+and mind.
+
+The end and cause then, why God imprints in the weak and feeble flesh of
+man this image of his own power and majesty, is not to puff up flesh in
+opinion of itself; neither yet that the heart of him, that is exalted
+above others, should be lifted up by presumption and pride, and so despise
+others; but that he should consider he is appointed lieutenant to One,
+whose eyes continually watch upon him, to see and examine how he behaves
+himself in his office. St. Paul, in few words, declares the end wherefore
+the sword is committed to the powers, saying, "It is to the punishment of
+the wicked doers, and unto the praise of such as do well." Rom. xiii.
+
+Of which words it is evident, that the sword of God is not committed to
+the hand of man, to use as it pleases him, but only to punish vice and
+maintain virtue, that men may live in such society as is acceptable before
+God. And this is the true and only cause why God has appointed powers in
+this earth.
+
+For such is the furious rage of man's corrupt nature, that, unless severe
+punishment were appointed and put in execution upon malefactors, better it
+were that man should live among brutes and wild beasts than among men. But
+at this present I dare not enter into the description of this
+common-place; for so should I not satisfy the text, which by God's grace I
+purpose to explain. This only by the way--I would that such as are placed
+in authority should consider, whether they reign and rule by God, so that
+God rules them; or if they rule without, besides, and against God, of whom
+our prophet hero complains.
+
+If any desire to take trial of this point, it is not hard; for Moses, in
+the election of judges, and of a king, describes not only what persons
+shall be chosen to that honour, but also gives to him that is elected and
+chosen, the rule by which he shall try himself, whether God reign in him
+or not, saying, "When he shall sit upon the throne of his kingdom, he
+shall write to himself an exemplar of this law, in a book by the priests
+and Levites; it shall be with him, and he shall lead therein, all the days
+of his life: that he may learn to fear the Lord his God, and to keep all
+the words of his law, and these statutes, that he may do them; that his
+heart be not lifted up above his brethren, and that he turn not from the
+commandment, to the right hand, or to the left." Deut. xvii.
+
+The same is repeated to Joshua, in his inauguration to the government of
+the people, by God himself, saying, "Let not the book of this law depart
+from thy mouth, but meditate in it day and night, that thou mayest keep
+it, and do according to all that which is written in it. For then shall
+thy way be prosperous, and thou shall do prudently." Josh. i.
+
+The _first_ thing then that God requires of him, who is called to the
+honour of a king, is, The knowledge of his will revealed in his word.
+
+The _second_ is, An upright and willing mind, to put in execution such
+things as God commands in his law, without declining to the right, or to
+the left hand.
+
+Kings then have not an absolute power, to do in their government what
+pleases them, but their power is limited by God's word; so that if they
+strike where God has not commanded, they are but murderers; and if they
+spare where God has commanded to strike, they and their throne are
+criminal and guilty of the wickedness which abounds upon the face of the
+earth, for lack of punishment.
+
+O that kings and princes would consider what account shall be craved of
+them, as well of their ignorance and misknowledge of God's will, as for
+the neglecting of their office! But now, to return to the words of the
+prophet. In the person of the whole people he complains unto God, that the
+Babylonians (whom he calls, "other lords besides God," both because of
+their ignorance of God, and by reason of their cruelty and inhumanity,)
+had long ruled over them in great rigour, without pity or compassion upon
+the ancient men, and famous matrons: for they, being mortal enemies to the
+people of God, sought by all means to aggravate their yoke, yea, utterly
+to exterminate the memory of them, and of their religion, from the face of
+the earth.
+
+After the first part of this dolorous complaint, the prophet declares the
+protestation of the people, saying, "Nevertheless in thee shall we
+remember thy name," (others read it, But we will remember thee only, and
+thy name;) but in the Hebrew there is no conjunction copulative in that
+sentence. The mind of the prophet is plain, namely, that notwithstanding
+the long sustained affliction, the people of God declined not to a false
+and vain religion, but remembered God, who sometime appeared to them in
+his merciful presence; which although they saw not then, yet they would
+still remember his name--that is, they would call to mind the doctrine and
+promise, which formerly they heard, although in their prosperity they did
+not sufficiently glorify God, who so mercifully ruled in the midst of
+them. The temptation, no doubt, of the Israelites was great in those days;
+they were carried captives from the land of Canaan, which was to them the
+gage and pledge of God's favour towards them: for it was the inheritance
+that God promised to Abraham, and to his seed for ever. The league and
+covenant of God's protection appeared to have been broken--they lamentably
+complain that they saw not their accustomed signs of God's merciful
+presence. The true prophets were few, and the abominations used in Babylon
+were exceedingly many: and so it might have appeared to them, that in vain
+it was that they were called the posterity of Abraham, or that ever they
+had received the law, or form of right religion from God. That we may the
+better feel it in ourselves, the temptation, I say, was even such, as if
+God should utterly destroy all order and policy that this day is within
+his church--that the true preaching of the word should be suppressed--the
+right use of sacraments abolished--idolatry and papistical abomination
+erected up again; and therewith, that our bodies should be taken prisoners
+by Turks, or other manifest enemies of God, and of all godliness. Such, I
+say, was their temptation; how notable then is this their confession that
+in bondage they make, namely, That they will remember God only; although
+he has appeared to turn his face from them, they will remember his name,
+and will call to mind the deliverance promised!
+
+Hereof have we to consider, what is our duty, if God bring us to the like
+extremity, as for our offences and unthankfulness justly he may. This
+confession is not the fair flattering words of hypocrites, lying and
+bathing in their pleasures; but it is the mighty operation of the Spirit
+of God, who leaves not his own destitute of some comfort, in their most
+desperate calamities. This then is our duty, not only to confess our God
+in time of peace and quietness, but he chiefly craves, that we avow him in
+the midst of his and our enemies; and this is not in us to do, but it
+behoves that the Spirit of God work in us, above all power of nature; and
+thus we ought earnestly to meditate before the battle rise more vehement,
+which appears not to be far off. But now must we somewhat more deeply
+consider these judgments of God.
+
+This people dealt with thus, as we have heard, were the only people upon
+the face of the earth to whom God was rightly known; among them only were
+his laws, statutes, ordinances, and sacrifices, used and put in practice;
+they only invocated his name; and to them alone had he promised his
+protection and assistance. What then should be the cause, that he should
+give them over unto this great reproach; and bring them into such
+extremity that his own name, in them, should be blasphemed? The prophet
+Ezekiel, who saw this horrible destruction, forespoken by Isaiah, put into
+just execution, gives an answer in these words, "I gave unto them laws
+that were good, in the which whosoever should walk, should live in them;
+but they would not walk in my ways, but rebelled against me; and
+therefore, I have given unto them laws that are not good, and judgments,
+in the which they shall not live." (Ezek. xx.) The writers of the books of
+Kings and Chronicles declare this in more plain words, saying, "The Lord
+sent unto them his prophets, rising early, desiring of them to return unto
+the Lord, and to amend their wicked ways, for he would have spared his
+people, and his tabernacle; but they mocked his servants, and would not
+return unto the Lord their God to walk in his ways." (2 Kings xvii.) Yea,
+Judah itself kept not the precepts of the Lord God, but walked in the
+manners and ordinances of Israel; that is, of such as then had declined to
+idolatry from the days of Jeroboam; and therefore, the Lord God abhorred
+the whole seed of Israel, that is, the whole body of the people; he
+punished them, and gave them into the hands of those that spoiled them,
+and so he cast them out from his presence.
+
+Hereof it is evident, that their disobedience unto God, and unto the
+voices of his prophets, was the cause of their destruction. Now have we to
+take heed how we should use the good laws of God; that is, his will
+revealed unto us in his word; and that order of justice, which by him, for
+the comfort of man, is established amongst men. There is no doubt but that
+obedience is the most acceptable sacrifice unto God, and that which above
+all things he requires; so that when he manifests himself by his word, men
+should follow according to their vocation and commandment. Now so it is,
+that God, by that great Pastor our Lord Jesus, now manifestly in his word
+calls us from all impiety, as well of body as of mind, to holiness of
+life, and to his spiritual service; and for this purpose he has erected
+the throne of his mercy among us, the true preaching of his word, together
+with the right administration of his sacraments: but what our obedience
+is, let every man examine his own conscience, and consider what statutes
+and laws we would have to be given unto us.
+
+Wouldst thou, O Scotland! have a king to reign over thee in justice,
+equity, and mercy? Subject thou thyself to the Lord thy God, obey his
+commandments, and magnify thou the word that calleth unto thee, "This is
+the way, walk in it;" (Isa. xxx.) and if thou wilt not, flatter not
+thyself; the same justice remains this day in God to punish thee,
+Scotland, and thee Edinburgh especially, which before punished the land of
+Judah, and the city of Jerusalem. Every realm or nation, saith the prophet
+Jeremiah, that likewise offendeth, shall be likewise punished. (Jer. ix.)
+But if thou shalt see impiety placed in the seat of justice above thee, so
+that in the throne of God (as Solomon complains, Eccles. iii.) reigns
+nothing but fraud and violence, accuse thine own ingratitude and rebellion
+against God; for that is the only cause why God takes away "the strong man
+and the man of war, the judge and the prophet, the prudent and the aged,
+the captain and the honourable, the counsellor and the cunning artificer;
+and I will appoint, saith the Lord, children to be their princes, and
+babes shall rule over them. Children are extortioners of my people, and
+women have rule over them." Isa. iii.
+
+If these calamities, I say, apprehend us, so that we see nothing but the
+oppression of good men, and of all godliness, and that wicked men without
+God reign above us; let us accuse and condemn ourselves, as the only cause
+of our own miseries. For if we had heard the voice of the Lord our God,
+and given upright obedience unto the same, God would have multiplied our
+peace, and would have rewarded our obedience before the eyes of the world.
+But now let us hear what the prophet saith further: "The dead shall not
+live," saith he, "neither shall the tyrants, nor the dead arise, because
+thou hast visited and scattered them, and destroyed all their memory,"
+verse 14.
+
+From this 14th verse, unto the end of the 19th, it appears, that the
+prophet observes no order; yea, that he speaks things directly
+repugning(6) one to another; for, _first_, he saith, "The dead shall not
+live:" afterwards, he affirms, "Thy dead men shall live." _Secondly_, he
+saith, "Thou hast visited and scattered them, and destroyed all their
+memory." Immediately after, he saith, "Thou hast increased thy nation, O
+Lord, thou hast increased thy nation. They have visited thee, and have
+poured forth a prayer before thee."
+
+Who, I say, would not think, that these are things not only spoken without
+good order and purpose, but also manifestly repugning one to another? For
+to live, and not to live, to be so destroyed that no memorial remains, and
+to be so increased that the coasts of the earth shall be replenished,
+seems to import plain contradiction. For removing of this doubt, and for
+better understanding the prophet's mind, we must observe, that the prophet
+had to do with divers sorts of men; he had to do with the conjured(7) and
+manifest enemies of God's people, the Chaldeans or Babylonians; even so,
+such as profess Christ Jesus have to do with the Turks and Saracens. He
+had to do with the seed of Abraham, whereof there were three sorts. The
+ten tribes were all degenerated from the true worshipping of God, and
+corrupted with idolatry, as this day are our pestilent papists in all
+realms and nations; there rested only the tribe of Judah at Jerusalem,
+where the form of true religion was observed, the law taught, and the
+ordinances of God outwardly kept. But yet there were in that body, I mean,
+in the body of the visible church, a great number that were hypocrites, as
+this day yet are among us that profess the Lord Jesus, and have refused
+papistry; also not a few that were licentious livers; some that turned
+their back to God, that is, had forsaken all true religion; and some that
+lived a most abominable life, as Ezekiel saith in his vision; and yet
+there were some godly, as a few wheat-corns, oppressed(8) and hid among
+the multitude of chaff: now, according to this diversity, the prophet
+keeps divers purposes, and yet in most perfect order.
+
+And first, after the first part of the complaint of the afflicted as we
+have heard, in vehemency of spirit he bursts forth against all the proud
+enemies of God's people, against all such as trouble them, and against all
+such as mock and forsake God, and saith, "The dead shall not live, the
+proud giants shall not rise; thou hast scattered them, and destroyed their
+memorial." In which words he contends against the present temptation and
+dolorous state of God's people, and against the insolent pride of such as
+oppressed them; as if the prophet should say, O ye troublers of God's
+people! howsoever it appears to you in this your bloody rage, that God
+regards not your cruelty, nor considers what violence you do to his poor
+afflicted, yet shall you he visited, yea, your carcases shall fall and lie
+as stinking carrion upon the face of the earth, you shall fall without
+hope of life, or of a blessed resurrection; yea, howsoever you gather your
+substance, and augment your families, you shall be so scattered, that you
+shall leave no memorial of you to the posterities to come, but that which
+shall be execrable and odious.
+
+Hereof the tyrants have their admonition, and the afflicted church
+inestimable comfort: the tyrants that oppress, shall receive the same end
+which they did who have passed before; that is, they shall die and fall
+with shame, without hope of resurrection, as is aforesaid. Not that they
+shall not arise to their own confusion and just condemnation; but that
+they shall not recover power, to trouble the servants of God; neither yet
+shall the wicked arise, as David saith, in the counsel of the just. Now
+the wicked have their councils, their thrones, and finally handle(9) (for
+the most part) all things that are upon the face of the earth; but the
+poor servants of God are reputed unworthy of men's presence, envied and
+mocked; yea, they are more vile before these proud tyrants, than is the
+very dirt and mire which is trodden under foot. But in that glorious
+resurrection, this state shall be changed; for then shall such as now, by
+their abominable living and cruelty, destroy the earth, and molest God's
+children, see Him whom they have pierced; they shall see the glory of such
+as now they persecute, to their terror and everlasting confusion. The
+remembrance hereof ought to make us patient in the days of affliction, and
+so to comfort us, that when we see tyrants in their blind rage tread under
+foot the saints of God, we despair not utterly, as if there were neither
+wisdom, justice, nor power above in the heavens, to repress such tyrants,
+and to redress the dolours of the unjustly afflicted. No, brethren, let us
+be assured, that the right hand of the Lord will change the state of
+things that are most desperate. In our God there is wisdom and power, in a
+moment to change the joy and mirth of our enemies into everlasting
+mourning, and our sorrows into joy and gladness that shall have no end.
+
+Therefore, in these apparent calamities, (and marvel not that I say
+_apparent_ calamities, for he that sees not a fire is begun, that shall
+burn more than we look for, unless God of his mercy quench it,(10) is more
+than blind,) let us not be discouraged, but with unfeigned repentance let
+us return to the Lord our God; let us accuse and condemn our former
+negligence, and steadfastly depend upon his promised deliverance; so shall
+our temporal sorrows be converted into everlasting joy. The doubt that
+might be moved concerning the destruction of those whom God exalteth,
+shall be discussed, if time will suffer, after we have passed throughout
+the text. The prophet, now proceeds, and saith, "Thou hast increased the
+nations, O Lord, thou hast increased the nations; thou art made glorious,
+thou hast enlarged all the coasts of the earth. Lord, in trouble," &c.
+verses 15, 16.
+
+In these words the prophet gives consolation to the afflicted, assuring
+them, that how horrible soever the desolation should be, yet should the
+seed of Abraham be so multiplied, that it should replenish the coasts of
+the earth; yea, that God should be more glorified in their affliction,
+than he was during the time of their prosperity. This promise, no doubt,
+was incredible when it was made; for who could have been persuaded, that
+the destruction of Jerusalem should have been the means whereby the nation
+of the Jews should have been increased? seeing that much rather it
+appeared, that the overthrow of Jerusalem should have been the very
+abolishing of the seed of Abraham: but we must consider, to what end it
+was that God revealed himself to Abraham, and what is contained in the
+promise of the multiplication of his seed, and the benediction promised
+thereto.
+
+First, God revealed himself to Abraham, to let all flesh understand, by
+the means of his word, that God first called man, and revealed himself
+unto him; that flesh can do nothing but rebel against God; for Abraham, no
+doubt, was an idolater, before God called him from Ur of the Chaldees. The
+promise was made, that the seed of Abraham should be multiplied as the
+stars of heaven, and as the sand of the sea; which is not simply to be
+understood of his natural seed, although it was sometimes greatly
+increased; but rather of such as should become the spiritual seed of
+Abraham, as the apostle speaks. Now, if we be able to prove, that the
+right knowledge of God, his wisdom, justice, mercy, and power, were more
+amply declared in their captivity, than at any time before, then we cannot
+deny, but that God, even when to man's judgment he had utterly rased them
+from the face of the earth, did increase the nation of the Jews, so that
+he was glorified in them, and extended the coasts of the earth for their
+habitation. And, for the better understanding hereof, let us shortly try
+the histories from their captivity to their deliverance; and after the
+same, to the coming of the Messiah.
+
+No doubt satan intended, by the dispersion of the Jews, so to have
+profaned the whole seed of Abraham, that among them neither should have
+remained the true knowledge of God, nor yet the spirit of sanctification,
+but that all should have come to a like contempt of God. For, I pray you,
+for what purpose was it, that Daniel and his fellows were taken into the
+king's court, were commanded to be fed at the king's table, and were put
+to the schools of their diviners, soothsayers, and astrologers? It may be
+thought that it proceeded of the king's humanity, and of a zeal which he
+had, that they should be brought up in virtue and good learning; and I
+doubt not but it was so understood by a great number of the Jews. But the
+secret practice of the devil was understood by Daniel, when he refused to
+defile himself with the king's meat, which was forbidden to the seed of
+Abraham in the law of their God. Well, God began shortly after to show
+himself mindful of his promise made by his prophet, and to trouble
+Nebuchadnezzar himself, by showing to him a vision in his dream; which the
+more troubled him, because he could not forget the terror of it, neither
+yet could he remember what the vision and the parts thereof were.
+Whereupon were called all the diviners, interpreters of dreams, and
+soothsayers, of whom the king demanded, if they could let him understand
+what he had dreamed: but while they answered, that such a question used
+not to be demanded of any soothsayer or magician, for the resolution
+thereof only appertained to the gods, whose habitation was not with men,
+the charge was given, that they all should be slain: and amongst the rest,
+Daniel, whose innocence the devil envied, was sought to have suffered the
+same judgment. He claimed, and asked time to disclose that secret; (I only
+touch the history, to let you see by what means God increased his
+knowledge) which being granted, the vision was revealed unto him; he
+shewed the same unto the king, with the true interpretation of it; adding,
+that the knowledge thereof came not from the stars, but only from the God
+of Abraham, who alone was and is the true God. Which being understood, the
+king burst forth in his confession, saying, "Of a truth your God is the
+most excellent of all gods, and he is Lord of kings, and only he that
+revealeth secrets, seeing that thou couldst open this secret." And when
+Nebuchadnezzar after that, being puffed up with pride by the counsel of
+his wicked nobility, would make an image, before which he would that all
+tongues and nations subject to him should make adoration; and when
+Shadrach, Meshach, and Abed-nego, would not obey his unjust commandment,
+and so were cast into the flaming furnace of fire; and yet by God's angels
+were so preserved, that no smell of fire remained on their persons or
+garments; this same king gave a more notable confession, saying, "The Lord
+God of Shadrach, Meshach, and Abed-nego, is to be praised, who hath sent
+his angels, and delivered his worshippers that put trust in him, who have
+done against the king's commandment; who have rather given their own
+bodies to torment, than that they would worship another god, except their
+own God. By me therefore is there made a decree, that whosoever shall
+blaspheme the God of Shadrach, Meshach, and Abed-nego, he shall be cut in
+pieces, and his house shall be made detestable." Dan. iii.
+
+Thus we see how God began, even almost in the beginning of their
+captivity, to notify his name, to multiply his knowledge, and set forth as
+well his power as his wisdom, and true worshipping, by those that were
+taken prisoners, yea, that were despised, and of all men contemned; so
+that the name and fear of the God of Abraham was never before notified to
+so many realms and nations. This wondrous work of God proceeded from one
+empire to another; for Daniel being promoted to great honour by Darius
+king of the Persians and Medes, fell into a desperate danger; for he was
+committed to prison among lions, because he was found breaking the king's
+injunction; not that the king desired the destruction of God's servants,
+but because the corrupt idolaters, who in hatred of Daniel had procured
+that law to be made, urged the king against his nature; but God, by his
+angel, stopped the lions' mouths, and so preserved his servant; which
+being considered, with the sudden destruction of Daniel's enemies by the
+same lions, king Darius, besides his own confession, wrote to all people,
+tongues, and nations, after this form; "It is decreed by me, That in all
+the dominions of my kingdom, men shall fear and reverence the God of
+Daniel, because he is the Living God, abiding for ever, whose kingdom
+shall not be destroyed, and his dominion remaineth; who saveth and
+delivereth, and sheweth signs and wonders in heaven and in earth, who hath
+delivered Daniel from the lions."
+
+This knowledge was yet further increased in the days of Cyrus, who giving
+freedom to the captives to return to their own native country, gave this
+confession; "Thus saith Cyrus the king of Persia, All the kingdoms of the
+earth hath the Lord God of heaven given unto me, and hath commanded me,
+that a house be built to him in Jerusalem, which is in Judah. Whosoever
+therefore of you, that are of his people, let the Lord his God be with
+him, and let him pass up to Jerusalem, and let him build the house of the
+Lord God of Israel; for he only is God that is in Jerusalem." (Ezra i.)
+Time will not suffer me to treat the points of this confession, neither
+yet did I for that purpose adduce the history; but only to let us see, how
+constantly God kept his promise in increasing his people, and in
+augmenting his true knowledge beyond men's expectation, when both they
+that were the seed of Abraham, and the religion which they professed,
+appeared utterly to have been extinguished. I say, he brought freedom out
+of bondage, light out of darkness, and life out of death. I am not
+ignorant, that the building of the temple, and the reparation of the walls
+of Jerusalem, were long stayed, so that the work had many enemies; but the
+hand of God so prevailed in the end, that a decree was made by Darius, (by
+him I suppose that succeeded to Cambyses,) not only that all things
+necessary for the building of the temple, and for the sacrifices that were
+to be burnt there, should be ministered upon the king's charges; but also,
+that "whosoever should hinder that work, or change that decree, that a
+tree should be taken out of his house, and that he should be hanged
+thereupon; yea, that his house should be made a dunghill," (Ezra vi.); and
+thereto he added a prayer, saying, "The God of heaven, who hath placed his
+name there, root out every king and people, (O that kings and nations
+would understand!) that shall put his hand, either to change or to hurt
+this house of God that is in Jerusalem." And so, in despite of satan, was
+the temple built, the walls repaired, and the city inhabited; and in the
+most desperate dangers it was preserved, until the promised Messiah, the
+glory of the second temple, came, manifested himself to the world,
+suffered and rose again, according to the scriptures; and so, by sending
+forth his gospel from Jerusalem, replenished the earth with the true
+knowledge of God; and so did God in perfection increase the nation, and
+the spiritual seed of Abraham.
+
+Wherefore, dear brethren, we have no small consolation, if the state of
+all things be this day rightly considered. We see in what fury and rage
+the world, for the most part, is now raised, against the poor church of
+Jesus Christ, unto which he has proclaimed liberty, after the fearful
+bondage of that spiritual Babylon, in which we have been holden captives
+longer space than Israel was prisoner in Babylon itself: for if we shall
+consider, upon the one part, the multitude of those that live wholly
+without Christ; and, upon the other part, the blind rage of the pestilent
+papists; what shall we think of the small number of them that profess
+Christ Jesus, but that they are as a poor sheep, already seized in the
+claws of the lion; yea, that they, and the true religion which they
+profess, shall in a moment be utterly consumed?
+
+But against this fearful temptation, let us be armed with the promise of
+God, namely, that he will be the protector of his church; yea, that he
+will multiply it, even when to man's judgment it appears utterly to be
+exterminated. This promise has our God performed, in the multiplication of
+Abraham's seed, in the preservation of it when satan laboured utterly to
+have destroyed it, and in deliverance of the same, as we have heard, from
+Babylon. He hath sent his Son Christ Jesus, clad in our flesh, who hath
+tasted of all our infirmities, (sin excepted,) who hath promised to be
+with us to the end of the world; he hath further kept promise in the
+publication, yea, in the restitution of his glorious gospel. Shall we then
+think that he will leave his church destitute in this most dangerous age?
+Only let us cleave to his truth, and study to conform our lives to the
+same, and he shall multiply his knowledge, and increase his people. But
+now let us hear what the prophet saith more:
+
+"Lord, in trouble have they visited thee, they poured out a prayer when
+thy chastening was upon them," verse 16.
+
+The prophet means, that such as in the time of quietness did not rightly
+regard God nor his judgments, were compelled, by sharp corrections, to
+seek God; yea, by cries and dolorous complaints to visit him. True it is,
+that such obedience deserves small praise before men; for who can praise,
+or accept that in good part, which comes as it were of mere compulsion?
+And yet it is rare, that any of God's children do give unfeigned
+obedience, until the hand of God turn them. For if quietness and
+prosperity make them not utterly to forget their duty, both towards God
+and man, as David for a season, yet it makes them careless, insolent, and
+in many things unmindful of those things that God chiefly craves of them;
+which imperfection being espied, and the danger that thereof might ensue,
+our heavenly Father visits the sins of his children, but with the rod of
+his mercy, by which they are moved to return to their God, to accuse their
+former negligence, and to promise better obedience in all times hereafter;
+as David confessed, saying, "Before I fell in affliction I went astray,
+but now will I keep thy statutes."
+
+But yet, for the better understanding of the prophet's mind, we may
+consider how God doth visit man, and how man doth visit God; and what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon the chosen.
+
+God sometimes visits the reprobate in his hot displeasure, pouring upon
+them his plagues for their long rebellion; as we have heard before, that
+he visited the proud, and destroyed their memory. At other times God is
+said to visit his people, being in affliction, to whom he sends comfort or
+promise of deliverance, as he visited the seed of Abraham, when oppressed
+in Egypt. And Zacharias said, that God had visited his people, and sent
+unto them hope of deliverance, when John the Baptist was born. But of none
+of these visitations our prophet here speaks, but of that only which we
+have already touched; namely, when God layeth his correction upon his own
+children, to call them from the venomous breasts of this corrupt world,
+that they suck not in over great abundance the poison thereof; and he
+doth, as it were, wean them from their mother's breasts, that they may
+learn to receive other nourishment. True it is, that this weaning (or
+speaning, as we term it) from worldly pleasure, is a thing strange to the
+flesh. And yet it is a thing so necessary to God's children, that, unless
+they are weaned from the pleasures of the world, they can never feed upon
+that delectable milk of God's eternal verity; for the corruption of the
+one either hinders the other from being received, or else so troubles the
+whole powers of man, that the soul can never so digest the truth of God as
+he ought to do.
+
+Although this appears hard, yet it is most evident; for what can we
+receive from the world, but that which is in the world? What that is, the
+apostle John teaches; saying, "Whatsoever is in the world, is either the
+lust of the eyes, the lust of the flesh, or the pride of life." (1 John
+ii.) Now, seeing that these are not of the Father, but of the world, how
+can it be, that our souls can feed upon chastity, temperance, and
+humility, so long as our stomachs are replenished with the corruption of
+these vices?
+
+Now so it is, that flesh can never willingly refuse these fore-named, but
+rather still delights itself in every one of them; yea, in them all, as
+the examples are but too evident.
+
+It behoves therefore, that God himself shall violently pull his children
+from these venomous breasts, that when they lack the liquor and poison of
+the world, they may visit him, and learn to be nourished of him. Oh if the
+eyes of worldly princes should be opened, that they might see with what
+humour and liquor their souls are fed, while their whole delight consists
+in pride, ambition, and the lusts of the corrupt flesh! We understand then
+how God doth visit men, as well by his severe judgments, as by his
+merciful visitation of deliverance from troubles, or by bringing trouble
+upon his chosen for their humiliation; and now it remains to understand
+how man visits God. Man doth visit God, when he appears in his presence,
+be it for the hearing of his word, or for the participation of his
+sacraments; as the people of Israel, besides the observation of their
+sabbaths and daily oblations, were commanded thrice a-year to present
+themselves before the presence of the tabernacle; and as we do, and us
+often as we present ourselves to the hearing of the word. For there is the
+footstool, yea, there is the face and throne of God himself, wheresoever
+the gospel of Jesus Christ is truly preached, and his sacraments rightly
+ministered.
+
+But men may on this sort visit God hypocritically; for they may come for
+the fashion, they may hear with deaf ears; yea, they may understand, and
+yet never determine with themselves to obey that which God requires: and
+let such men be assured, that He who searches the secrets of hearts will
+be avenged of all such; for nothing can be more odious to God, than to
+mock him in his own presence. Let every man therefore examine himself,
+with what mind, and what purpose, he comes to hear the word of God; yea,
+with what ear he hears it, and what testimony his heart gives unto him,
+when God commands virtue, and forbids impiety.
+
+Repinest thou when God requires obedience? Thou hearest to thine own
+condemnation. Mockest thou at God's threatenings? Thou shalt feel the
+weight and truth of them, albeit too late, when flesh and blood cannot
+deliver thee from his hand. But the visitation, whereof our prophet
+speaks, is only proper to the sons of God, who, in the time when God takes
+from them the pleasures of the world, or shows his angry countenance unto
+them, have recourse unto him, and, confessing their former negligence,
+with troubled hearts, cry for his mercy. This visitation is not proper to
+all the afflicted, but appertains only to God's children: for the
+reprobates can never have access to God's mercy in time of their
+tribulation, and that because they abuse his long patience, as well as the
+manifold benefits they receive from his hands; for as the same prophet
+heretofore saith, "Let the wicked obtain mercy, yet shall he never learn
+wisdom, but in the land of righteousness," that is, where the true
+knowledge of God abounds, "he will do wickedly." Which is a crime above
+all others abominable; for to what end is it that God erects his throne
+among us, but that we should fear him? Why does he reveal his holy will
+unto us, but that we should obey it? Why does he deliver us from trouble,
+but that we should be witnesses unto the world, that he is gracious and
+merciful?
+
+Now, when men hearing their duty, and knowing what God requires of them,
+do malapertly fight against all equity and justice, what I pray you, do
+they else, but make manifest war against God? Yea, when they have received
+from God such deliverance, that they cannot deny but that God himself hath
+in his great mercy visited them, and yet they continue wicked as before;
+what deserve they but effectually to be given over unto a reprobate sense,
+that they may headlong run to ruin, both of body and soul? It is almost
+incredible that a man should be so enraged against God, that neither his
+plagues, nor yet his mercy showed, should move him to repentance; but
+because the Scriptures bear witness of the one and the other, let us cease
+to marvel, and let us firmly believe, that such things as have been, are
+even at present before our eyes, albeit many, blinded by affection, cannot
+see them.
+
+Ahab, as it is written in the book of the Kings, received many notable
+benefits of the hand of God, who visited him in divers sorts, sometimes by
+his plagues, sometimes by his word, and sometimes by his merciful
+deliverance. He made him king, and, for the idolatry used by him and his
+wife, he plagued the whole of Israel by famine; he revealed to him his
+will, and true religion, by the prophet Elijah; he gave unto him sundry
+deliverances, but one most special, when proud Benhadad came to besiege
+Samaria, and was not content to receive Ahab's gold, silver, sons,
+daughters, and wives, but also required, that his servants should have at
+their pleasure whatsoever was delectable in Samaria. True it is, that his
+elders and people willed him not to hear the proud tyrant, but who made
+unto him the promise of deliverance? And who appointed and put his army in
+order? Who assured him of victory? The prophet of God only, who assured
+him, that by the servants of the princes of the provinces, who in number
+were only two hundred thirty-and-two, he should defeat the great army, in
+which there were two-and-thirty kings, with all their forces. And as the
+prophet of God promised, so it came to pass; victory was obtained, not
+once only, but twice, and that by the merciful visitation of the Lord.
+
+But how did Ahab visit God again for his great benefit received? Did he
+remove his idolatry? Did he correct his idolatrous wife Jezebel? No, we
+find no such thing; but the one and the other we find to have continued
+and increased in their former impiety: but what was the end thereof? The
+last visitation of God was, that dogs licked the blood of the one, and did
+eat the flesh of the other. In few words then we understand, what
+difference there is betwixt the visitation of God upon the reprobate, and
+his visitation upon his chosen. The reprobate are visited, but never truly
+humbled, nor yet amended; the chosen being visited, they sob, and they cry
+unto God for mercy; which being obtained, they magnify God's name, and
+afterwards manifest the fruits of repentance. Let us therefore that bear
+these judgments of our God, call for the assistance of his Holy Spirit,
+that howsoever it pleaseth him to visit us, we may stoop under his
+merciful hands, and unfeignedly cry to him when he corrects us; and so
+shall we know in experience, that our cries and complaints were not in
+vain. But let us hear what the prophet saith further:
+
+"Like as a woman with child, that draweth near her travail, is in sorrow,
+and crieth in her pains, so have we been in thy sight, O Lord; we have
+conceived, we have borne in vain, as though we should have brought forth
+the wind. Salvations were not made to the earth, neither did the
+inhabitants of the earth fall," verses 17, 18.
+
+This is the second part of the prophet's complaint, in which he, in the
+person of God's people, complains, that of their great affliction there
+appeared no end. This same similitude is used by our Master Jesus Christ;
+for when he speaks of the troubles of his church, he compares them to the
+pains of a woman travailing in child-birth. But it is to another end; for
+there he promises exceeding and permanent joy after a sort, though it
+appear trouble. But here is the trouble long and vehement, albeit the
+fruit of it was not suddenly espied. He speaks no doubt of that long and
+dolorous time of their captivity, in which they continually laboured for
+deliverance, but obtained it not before the complete end of seventy years.
+During which time, the earth, that is, the land of Judah, which sometimes
+was sanctified unto God, but was then given to be profaned by wicked
+people, got no help, nor perceived any deliverance: for the inhabitants of
+the world fell not; that is, the tyrants and oppressors of God's people
+were not taken away, but still remained and continued blasphemers of God,
+and troublers of his church. But because I perceive the hours to pass more
+swiftly than they have seemed at other times, I must contract that which
+remains of this text into certain points.
+
+The prophet first contends against the present despair; afterwards he
+introduces God himself calling upon his people; and, last of all, he
+assures his afflicted, that God will come, and require account of all the
+blood-thirsty tyrants of the earth.
+
+First, Fighting against the present despair, he saith, "Thy dead shall
+live, even my body (or with my body) shall they arise; awake and sing, ye
+that dwell in the dust; for thy dew is as the dew of herbs," verse 19.
+
+The prophet here pierces through all impediments that nature could object;
+and, by the victory of faith, he overcomes, not only the common enemies,
+but the great and last enemy of all, death itself; for this would he say,
+Lord, I see nothing for thy chosen, but misery to follow misery, and one
+affliction to succeed another; yea, in the end I see, that death shall
+devour thy dearest children. But yet, O Lord! I see thy promise to be
+true, and thy love to remain towards thy chosen, even when death appears
+to have devoured them: "For thy dead shall live, yea, not only shall they
+live, but my very dead carcase shall arise;" and so I see honour and glory
+to succeed this temporal shame, I see permanent joy to come after trouble,
+order to spring out of this terrible confusion; and, finally, I see that
+life shall devour death, so that death shall be destroyed, and so thy
+servants shall have life. This, I say, is the victory of faith, when to
+the midst of death, through the light of God's word, the afflicted see
+life. Hypocrites, in the time of quietness and prosperity, can generally
+confess, that God is true to his promises; but bring them to the
+extremity, and there the hypocrite ceases further to trust to God, than he
+seeth natural means, whereby God useth to work. But the true faithful,
+when all hope of natural means fail, flee to God himself, and to the truth
+of his promise, who is above nature; yea, whose works are not so subject
+to the ordinary course of nature, that when nature fails, his power and
+promise fail also therewith.
+
+Let us further observe, That the prophet here speaks not of all the dead
+in general, but saith, "Thy dead, O Lord, shall live:" in which words he
+makes a difference betwixt those that die in the Lord, and those that die
+in their natural corruption, and in the old Adam. Die in the Lord can
+none, except those that live in him, (I mean, of those that attain to the
+years of discretion;) and none live in him, but those that, with the
+apostle, can say, "I live, and yet not I, but Christ Jesus that dwelleth
+in me: the life that I now live, I have by the faith of the Son of God."
+(Gal. ii.) Not that I mean, that the faithful have at all hours such a
+sense of the life everlasting, that they fear not the death and the
+troubles of this life; no, not so; for the faith of God's children is
+weak, yea, and in many things imperfect. But I mean, that such as in
+death, and after death shall live, must communicate in this life with
+Jesus Christ, and must be regenerated by the seed of life; that is, by the
+word of the everlasting God, which whosoever despises, refuses life and
+joy everlasting.
+
+The prophet transfers all the promises of God to himself, saying, "Even my
+dead body shall arise;" and immediately after, gives commandment and
+charge to the dwellers in the dust, that is, to the dead carcases of those
+that were departed, (for the spirit and soul of man dwells not in the
+dust,) "That they should awake, that they should sing and rejoice;" for
+they should arise and spring up from the earth, even as the herbs do,
+after they have received the dew from above.
+
+Time will not suffer that these particulars be so largely treated as
+ought, and as I gladly would do; therefore let us consider, that the
+prophet, in transferring the power and promise of God to himself, does not
+claim to himself any particular prerogative above the people of God, as
+that he alone should live and arise, and not they also; but he does it, to
+let them understand that he taught a doctrine whereof he was certain; yea,
+and whereof they should have experience after his death. As if he should
+say, My words appear to you now to be incredible, but the day will come,
+that I shall be taken from you, my carcase shall be inclosed in the bosom
+of the earth; and you shall be led away captives to Babylon, where you
+shall remain many days and years, as it were buried in your sepulchres.
+
+But then call to mind what I said unto you before hand, that my body shall
+arise; even so shall you rise from your graves out of Babylon, and be
+restored to your own country, and city of Jerusalem; this, I doubt not, is
+the true meaning of the prophet. The charge that he gives to the dwellers
+in the dust, is to express the power of God's word, whereby he not only
+gives life, where death apparently had prevailed; but also, by it, he
+calls things that are not, even as though they were. True it is, that the
+prophet Isaiah saw not the destruction of Jerusalem, much less could he
+see the restitution of it with his corporeal eyes; but he leaves this, as
+it were, in testament with them--that when they were in the extremity of
+all bondage, they should call to mind what the prophet of God had before
+spoken.
+
+And lest that his doctrine, and this promise of God made unto them by his
+mouth, should have been forgotten, as we are ever prone and ready to
+forget God's promises when we are pressed with any sorrow, God raised up
+unto them, in the midst of their calamity, his prophet Ezekiel, unto whom,
+among many other visions, he gave this--The hand of the Lord first led him
+in a place, which was full of dry and dispersed bones. (Ezek. xxxvii.) The
+question was demanded of the prophet, If these bones, being wondrous dry,
+could live? The prophet answered, The knowledge thereof appertained unto
+God. Charge was given unto him, that he should speak unto the dry bones,
+and say, "Thus saith the Lord God to these bones, Behold, I will give you
+breath, and you shall live: I will give unto you sinews, flesh, and skin,
+and you shall live." And while the prophet spake as he was commanded, he
+heard a voice, and he saw every bone join its fellow; he saw them covered
+with flesh and skin, albeit there was no spirit of life in them. He was
+commanded again to speak, and to say, "Thus saith the Lord God, Come, O
+Spirit, from the four quarters, and blow on these that are slain, that
+they may live." And as he prophesied, the spirit of life came; they lived,
+and stood upon their feet. Then the Lord interprets what this vision
+meant, saying "O son of man, these bones are the whole house of Israel.
+Behold, they say, Our bones are dried, our hope is perished, we are
+plainly cut off. But behold, saith the Lord, I will open your graves, I
+will bring you forth of them, ye shall live, and come unto the land of
+Israel, and ye shall know that I am the Lord."
+
+This vision, I say, given to the prophet, and by the prophet preached to
+the people, when they thought that God had utterly forgotten them,
+compelled them more diligently to advert to what the former prophets had
+spoken. It is no doubt but that they carried with them both the prophecy
+of Isaiah and Jeremiah, so that the prophet Ezekiel is a commentary to
+these words of Isaiah, where he saith, "Thy dead, O Lord, shall live, with
+my body they shall arise." The prophet brings in this similitude of the
+dew, to answer unto that part of their fidelity, who can believe no
+further of God's promises than they are able to apprehend by natural
+judgment; as if he would say, Think ye this impossible, that God should
+give life unto you, and bring you to an estate of a commonwealth again,
+after that ye are dead, and as it were rased from the face of the earth?
+But why do you not consider what God worketh from year to year in the
+order of nature? Sometimes you see the face of the earth decked and
+beautified with herbs, flowers, grass, and fruits; again you see the same
+utterly taken away by storms, and the vehemence of the winter: what does
+God to replenish the earth again, and to restore the beauty thereof? He
+sends down his small and soft dew, the drops whereof, in their descending,
+are neither great nor visible, and yet thereby are the pores and secret
+veins of the earth, which before by vehemence of frost and cold were shut
+up, opened again, and so does the earth produce again the like herbs,
+flowers, and fruits. Shall you then think, that the dew of God's heavenly
+grace will not be as effectual in you to whom he hath made his promise, as
+it is in the herbs and fruits which from year to year bud forth and decay?
+If you do so, the prophet would say your unbelief is inexcusable; because
+you neither rightly weigh the power, nor the promise of your God.
+
+The like similitude the apostle Paul uses against such as called the
+resurrection in doubt, because by natural judgment they could not
+apprehend that flesh once putrified, and dissolved as it were into other
+substance, should rise again, and return again to the same substance and
+nature: "O fool," saith he, "that which thou sowest is not quickened,
+except it die; and that which thou sowest, thou sowest not that body that
+shall be, but bare corn, as it falleth, of wheat, or some other, but God
+giveth it a body as it pleaseth him, even to every seed his own body." In
+which words and sentence, the apostle sharply rebukes the gross ignorance
+of the Corinthians, who began to call in doubt the chief article of our
+faith, the resurrection of the flesh after it was once dissolved, because
+that natural judgment, as he said, reclaimed thereto.(11) He reproves, I
+say, their gross ignorance, because they might have seen and considered
+some proof and document thereof in the very order of nature; for albeit
+the wheat, or other corn, cast in the earth, appears to die or putrify,
+and so to be lost, yet we see that it is not perished, but that it
+fructifies according to God's will and ordinance.
+
+Now, if the power of God be so manifest in raising up of the fruits of the
+earth, unto which no particular promise is made by God, what shall be his
+power and virtue in raising up our bodies, seeing that thereto he is bound
+by the solemn promise of Jesus Christ his Eternal Wisdom, and the Verity
+itself that cannot lie? Yea, seeing that the members must once communicate
+with the glory of the Head, how shall our bodies, which are flesh of his
+flesh, and bone of his bones, lie still for ever in corruption, seeing
+that our Head, Jesus Christ, is now exalted in his glory? Neither yet is
+this power and good-will of God to be restrained unto the last and general
+resurrection only, but we ought to consider it in the marvellous
+preservation of his church, and in the raising up of the same from the
+very bottom of death, when by tyrants it has been oppressed from age to
+age.
+
+Now, of the former words of the prophet, we have to gather this comfort;
+that if at any time we see the face of the church within this realm so
+defaced, as I think it shall be sooner than we look for--when we shall see,
+I say, virtue to be despised, vice to be maintained, the verity of God to
+be impugned, lies and men's inventions holden in authority--and finally,
+when we see the true religion of our God, and the zealous observers of the
+same, trodden under the feet of such as in their heart say, that "There is
+no God," (Psal. xiv.); let us then call to mind what have been the
+wondrous works of our God from the beginning--that it is his proper office
+to bring light out of darkness, order out of confusion, life out of death:
+and finally, that this is He that calleth things that are not, even as if
+they were, as before we have heard. And if in the day of our temptation,
+which in my judgment approaches fast, we are thus armed, if our
+incredulity cannot utterly be removed, yet shall it so be corrected, that
+damnable despair oppress us not. But now let us hear how the prophet
+proceeds:--
+
+"Come, thou my people, enter within thy chamber, shut thy door after thee,
+hide thyself a very little while, until the indignation pass over."
+
+Here the prophet brings in God, lovingly, calling upon his people to come
+to himself, and to rest with him, until such time as the fury and sharp
+plagues should be executed upon the wicked and disobedient. It may appear
+at the first sight, that all these words of the prophet, in the person of
+God, calling the people unto rest, are spoken in vain; for we neither find
+chambers, nor rest, more prepared for the dearest children of God, so far
+as man's judgment can discern, than for the rebellious and disobedient;
+for such as fell not by the edge of the sword, or died not of pestilence,
+or by hunger, were either carried captives unto Babylon, or else departed
+afterwards into Egypt, so that none of Abraham's seed had either chamber
+or quiet place to remain in within the land of Canaan. For the resolution
+hereof, we must understand, That albeit the chambers whereunto God called
+his chosen be not visible, yet notwithstanding they are certain, and offer
+unto God's children a quiet habitation in spirit, howsoever the flesh be
+travailed and tormented.
+
+The chambers then are God's sure promises, unto which God's people are
+commanded to resort; yea, within which they are commanded to close
+themselves in the time of greatest adversity. The manner of speaking is
+borrowed from that judgment and foresight which God has printed in this
+our nature; for when men espy great tempests appearing to come, they will
+not willingly remain uncovered in the fields, but straightway they will
+draw them to their houses or holds, that they may escape the vehemence of
+the same; and if they fear any enemy pursues them, they will shut their
+doors, to the end that the enemy should not suddenly have entry.
+
+After this manner God speaks to his people; as if he should say, The
+tempest that shall come upon this whole nation shall be so terrible, that
+nothing but extermination shall appear to come upon the whole body. But
+thou my people, that hearest my word, believest the same, and tremblest at
+the threatenings of my prophets, now, when the world does insolently
+resist--let such, I say, enter within the secret chamber of my promises,
+let them contain themselves quietly there; yea, let them shut the door
+upon them, and suffer not infidelity, the mortal enemy of my truth, and of
+my people that depend thereupon, to have free entry to trouble them, yea,
+further to murder, in my promise; and so shall they perceive that my
+indignation shall pass, and that such as depend upon me shall be saved.
+
+Thus we may perceive the meaning of the prophet; whereof we have first to
+observe, that God acknowledges them for his people who are in the greatest
+affliction; yea, such as are reputed unworthy of men's presence are yet
+admitted within the secret chamber of God. Let no man think that flesh and
+blood can suddenly attain to that comfort; and therefore most expedient it
+is, that we be frequently exercised in meditation of the same. Easy it is,
+I grant, in time of prosperity, to say, and to think, that God is our God,
+and that we are his people; but when he has given us over into the hands
+of our enemies, and turned, as it were, his back unto us, then, I say,
+still to reclaim him to be our God, and to have this assurance, that we
+are his people, proceeds wholly from the Holy Spirit of God, as it is the
+greatest victory of faith, which overcomes the world; for increase
+whereof, we ought continually to pray.
+
+This doctrine we shall not think strange, if we consider how suddenly our
+spirits are carried away from our God, and from believing his promise. So
+soon as any great temptation apprehends us, then we begin to doubt if ever
+we believed God's promise, if God will fulfil them to us, if we abide in
+his favour, if he regards and looks upon the violence and injury that is
+done unto us; and a multitude of such cogitations which before lurked
+quietly in our corrupted hearts, burst violently forth when we are
+oppressed with any desperate calamity. Against which this is the
+remedy--once to apprehend, and still to retain God to be our God, and
+firmly to believe, that we are his people whom he loves, and will defend,
+not only in affliction, but even in the midst of death itself.
+
+Again, Let us observe, That the judgments of our God never were, nor yet
+shall be so vehement upon the face of the earth, but that there has been,
+and shall be, some secret habitation prepared in the sanctuary of God, for
+some of his chosen, where they shall be preserved until the indignation
+pass by; and that God prepares a time, that they may glorify him again,
+before the face of the world, which once despised them. And this ought to
+be unto us no small comfort in these appearing dangers, namely, that we
+are surely persuaded, that how vehement soever the tempest shall be, it
+yet shall pass over, and some of us shall be preserved to glorify the name
+of our God, as is aforesaid.
+
+Two vices lurk in this our nature: the one is, that we cannot tremble at
+God's threatenings, before the plagues apprehend us, albeit we see cause
+most just why his fierce wrath should burn as a devouring fire; the other
+is, that when calamities before pronounced, fall upon us, then we begin to
+sink down in despair, so that we never look for any comfortable end of the
+same.
+
+To correct this our mortal infirmity, in time of quietness we ought to
+consider what is the justice of our God, and how odious sin is; and, above
+all, how odious idolatry is in His presence, who has forbidden it, and who
+has so severely punished it in all ages from the beginning: and in the
+time of our affliction we ought to consider, what have been the wondrous
+works of our God, in the preservation of his church when it hath been in
+uttermost extremity. For never shall we find the church humbled under the
+hands of traitors, and cruelly tormented by them, but we shall find God's
+just vengeance fall upon the cruel persecutors, and his merciful
+deliverance shewed to the afflicted. And, in taking of this trial, we
+should not only call to mind the histories of ancient times, but also we
+should diligently mark what notable works God hath wrought, even in this
+our age, as well upon the one as upon the other. We ought not to think,
+that our God bears less love to his church this day, than what he has done
+from the beginning; for as our God in his own nature is immutable, so his
+love towards his elect remains always unchangeable. For as in Christ Jesus
+he hath chosen his church, before the beginning of all ages; so by him
+will he maintain and preserve the same unto the end. Yea, he will quiet
+the storms, and cause the earth to open her mouth, and receive the raging
+floods of violent waters, cast out by the dragon, to drown and carry away
+the woman, which is the spouse of Jesus Christ, unto whom God for his own
+name's sake will be the perpetual Protector. Rev. xii.
+
+This saw that notable servant of Jesus Christ, Athanasius, who being
+exiled from Alexandria by that blasphemous apostate Julian the emperor,
+said unto his flock, who bitterly wept for his envious banishment, "Weep
+not, but be of good comfort, for this little cloud will suddenly vanish."
+He called both the emperor himself and his cruel tyranny a little cloud;
+and albeit there was small appearance of any deliverance to the church of
+God, or of any punishment to have apprehended the proud tyrants, when the
+man of God pronounced these words, yet shortly after God did give witness,
+that those words did not proceed from flesh nor blood, but from God's very
+Spirit. For not long after, being in warfare, Julian received a deadly
+wound, whether by his own hand, or by one of his own soldiers, the writers
+clearly conclude not; but casting his own blood against the heaven, he
+said, "At last thou hast overcome, thou Galilean:" so in despite he termed
+the Lord Jesus. And so perished that tyrant in his own iniquity; the storm
+ceased, and the church of God received new comfort.
+
+Such shall be the end of all cruel persecutors, their reign shall be
+short, their end miserable, and their name shall be left in execrations to
+God's people; and yet shall the church of God remain to God's glory, after
+all storms. But now shortly, let us come to the last point:
+
+"For behold," saith the prophet, "the Lord will come out of his place, to
+visit the iniquity of the inhabitants of the earth upon them; and the
+earth shall disclose her blood, and shall no more hide her slain." (Verse
+21.) Because that the final end of the troubles of God's chosen shall not
+be, before the Lord Jesus shall return to restore all things to their full
+perfection.
+
+The prophet brings forth the eternal God, as it were, from his own place
+and habitation, and therewith shows the cause of his coming to be, that he
+might take account of all such as have wrought wickedly; for that he
+means, where he saith, "He will visit the iniquity of the inhabitants of
+the earth upon them." And lest any should think the wrong doers are so
+many, that they cannot be called to an account, he gives unto the earth as
+it were an office and charge, to bear witness against all those that have
+wrought wickedly, and chiefly against those that have shed innocent blood
+from the beginning; and saith, "That the earth shall disclose her blood,
+and shall no more hide her slain men."
+
+If tyrants of the earth, and such as delight in the shedding of blood,
+should be persuaded that this sentence is true, they would not so
+furiously come to their own destruction; for what man can be so enraged,
+that he would willingly do even before the eyes of God that which might
+provoke his Majesty to anger, yea, provoke him to become his enemy for
+ever, if he understood how fearful a thing it is to fall into the hands of
+the living God?
+
+The cause then of this blind fury of the world is the ignorance of God,
+and that men think that God is but an idol; and that there is no knowledge
+above, that beholds their tyranny; nor yet justice that will, nor power
+that can, repress their impiety. But the Spirit of truth witnesses the
+contrary, affirming, that as the eyes of the Lord are upon the just, and
+as his ears are ready to receive their sobbing and prayers, so is his
+visage angry against such as work iniquity; he hateth and holdeth in
+abomination every deceitful and blood-thirsty man, whereof he has given
+sufficient document from age to age, in preserving the one, or at least in
+avenging their cause, and in punishing the other.
+
+Where it is said, "That the Lord will come from his place, and that he
+will visit the iniquity of the inhabitants of the earth upon them, and
+that the earth shall disclose her blood;" we have to consider, what most
+commonly has been, and what shall be, the condition of the church of God,
+namely, that it is not only hated, mocked, and despised, but that it is
+exposed as a prey unto the fury of the wicked; so that the blood of the
+children of God is spilt like unto water upon the face of the earth.
+
+The understanding whereof, albeit it is unpleasant to the flesh, yet to us
+it is most profitable, lest that we, seeing the cruel treatment of God's
+servants, begin to forsake the spouse of Jesus Christ, because she is not
+so dealt with in this unthankful world, as the just and upright dealings
+of God's children do deserve. But contrariwise, for mercy they receive
+cruelty, for doing good to many, of all the reprobate they receive evil;
+and this is decreed in God's eternal council, that the members may follow
+the trace of the Head; to the end that God in his just judgment should
+finally condemn the wicked. For how should he punish the inhabitants of
+the earth, if their iniquity deserve it not? How should the earth disclose
+our blood, if it should not be unjustly spilt? We must then commit
+ourselves into the hands of our God, and lay down our necks; yea, and
+patiently suffer our blood to be shed, that the righteous Judge may
+require account, as most assuredly he will, of all the blood that hath
+been shed, from the blood of Abel the just, till the day that the earth
+shall disclose the same. I say, every one that sheds, or consents to shed
+the blood of God's children, shall be guilty of the whole; so that all the
+blood of God's children shall cry vengeance, not only in general, but also
+in particular, upon every one that has shed the blood of any that unjustly
+suffered.
+
+And if any think it strange, that such as live this day can be guilty of
+the blood that was shed in the days of the apostles, let them consider,
+that the Verity itself pronounced, That all the blood that was shed from
+the days of Abel, unto the days of Zacharias, should come upon the
+unthankful generation that heard his doctrine and refused it. (Matt.
+xxiii.)
+
+The reason is evident; for as there are two heads and captains that rule
+over the whole world, namely, Jesus Christ, the Prince of justice and
+peace, and satan, called the prince of the world; so there are but two
+armies that have continued battle from the beginning, and shall fight unto
+the end. The quarrel which the army of Jesus Christ sustains, and which
+the reprobate persecute, is the same, namely, The eternal truth of the
+eternal God, and the image of Jesus Christ printed in his elect--so that
+whosoever in any age persecutes any one member of Jesus Christ for his
+truth's sake, subscribes, as it were with his hand, to the persecution of
+all that have passed before him.
+
+And this ought the tyrants of this age deeply to consider; for they shall
+be guilty, not only of the blood shed by themselves, but of all, as is
+said, that has been shed for the cause of Jesus Christ from the beginning
+of the world.
+
+Let the faithful not be discouraged, although they be appointed as sheep
+to the slaughter-house; for He, for whose sake they suffer, shall not
+forget to avenge their cause. I am not ignorant that flesh and blood will
+think that kind of support too late; for we had rather be preserved still
+alive, than have our blood avenged after our death. And truly, if our
+felicity stood in this life, or if temporal death should bring unto us any
+damage, our desire in that behalf were not to be disallowed or condemned:
+but seeing that death is common to all, and that this temporal life is
+nothing but misery, and that death fully joins us with our God, and gives
+unto us the possession of our inheritance, why should we think it strange
+to leave this world and go to our Head and sovereign Captain, Jesus
+Christ?
+
+Lastly, We have to observe this manner of speaking, where the prophet
+saith, that "the earth shall disclose her blood:" in which words the
+prophet would accuse the cruelty of those that dare so unmercifully and
+violently force, from the breasts of the earth, the dearest children of
+God, and cruelly cut their throats in her bosom, who is by God appointed
+the common mother of mankind, so that she unwillingly is compelled to open
+her mouth and receive their blood.
+
+If such tyranny were used against any woman, as violently to pull her
+infant from her breasts, cut the throat of it in her own bosom, and compel
+her to receive the blood of her dear child in her own mouth, all nations
+would hold the act so abominable, that the like had never been done in the
+course of nature. No less wickedness commit they that shed the blood of
+God's children upon the face of their common mother, the earth, as I said
+before. But be of good courage, O little and despised flock of Christ
+Jesus! for He that seeth your grief, hath power to revenge it; he will not
+suffer one tear of yours to fall, but it shall be kept and reserved in his
+bottle, till the fulness thereof be poured down from heaven, upon those
+that caused you to weep and mourn. This your merciful God, I say, will not
+suffer your blood for ever to be covered with the earth; nay, the flaming
+fires that have licked up the blood of any of our brethren; the earth that
+has been defiled with it, I say, with the blood of God's children; for
+otherwise, to shed the blood of the cruel blood-shedders, is to purge the
+land from blood, and as it were to sanctify it: the earth, I say, shall
+purge herself of it, and show it before the face of God; yea, the beasts,
+fowls, and other creatures whatsoever, shall be compelled to render that
+which they have received, be it flesh, blood, or bones, that appertained
+to thy children, O Lord! which altogether thou shalt glorify, according to
+thy promise, made to us in our Lord and Saviour Jesus Christ, thy
+well-beloved Son; to whom, with thee, and the Holy Ghost, be honour,
+praise, and glory, for ever and ever. Amen.
+
+Let us now humble ourselves in the presence of our God, and from the
+bottom of our hearts let us desire him to assist us with the power of his
+Holy Spirit; that albeit, for our former negligence, God gives us over
+into the hands of others than such as rule in his fear; that yet he let us
+not forget his mercy, and the glorious name that hath been proclaimed
+amongst us; but that we may look through the dolorous storm of his present
+displeasure, and see as well what punishment he has appointed for the
+cruel tyrants, as what reward he has laid in store for such as continue in
+his fear to the end. That it would further please him to assist, that
+albeit we see his church so diminished, that it appears to be brought, as
+it were, to utter extermination, we may be assured, that in our God there
+is great power and will, to increase the number of his chosen, until they
+are enlarged to the uttermost parts of the earth. Give us, O Lord! hearts
+to visit thee in time of affliction; and albeit we see no end of our
+dolours, yet our faith and hope may conduct us to the assured hope of that
+joyful resurrection, in which we shall possess the fruit of that for which
+we now labour. In the mean time, grant unto us, O Lord! to repose
+ourselves in the sanctuary of thy promise, that in thee we may find
+comfort, till this thy great indignation, begun amongst us, may pass over,
+and thou thyself appear to the comfort of thine afflicted, and to the
+terror of thine and our enemies.
+
+_Let us pray with heart and mouth,_
+
+Almighty God, and merciful Father, &c. Lord, into thy hands I commend my
+spirit; for the terrible roaring of guns,(12) and the noise of armour, do
+so pierce my heart, that my soul thirsteth to depart.
+
+                  -------------------------------------
+
+
+    _The last day of August, 1565, at four of the clock in the
+    afternoon, written indigestedly, but yet truly so far as memory
+    would serve, of those things that in public I spake on Sunday,
+    August 19; for which I was discharged_(_13_)_ to preach for a
+    time._
+
+
+Be merciful to thy flock, O Lord! and at thy good pleasure put an end to
+my misery.
+
+JOHN KNOX.
+
+
+
+
+
+"IT IS I, BE NOT AFRAID."
+EXTRACTED FROM KNOX'S ADMONITION TO ENGLAND.
+
+
+"Jesus spake unto them, saying, Be of good comfort, it is I, be not
+afraid." The natural man that cannot understand the power of God, would
+have desired some other present comfort in so great a danger; as, either
+to have had the heavens opened, to show unto them such light in that
+darkness, that Christ might have been fully known by his own face; or
+else, that the winds and raging waves of the seas suddenly should have
+ceased; or some other miracle which had been subject to all their senses,
+whereby they might have perfectly known that they were delivered from all
+danger. And truly, it had been the same to Christ Jesus to have done any
+of these, or any greater work, as to have said, "It is I, be not afraid:"
+but willing to teach us the dignity and effectual power of his most holy
+word, he uses no other instrument to pacify the great and horrible fear of
+his disciples but his comfortable word, and lively voice. And this is not
+done only at one time, but whensoever his church is in such a strait and
+perplexity, that nothing appears but extreme calamity, desolation, and
+ruin; then the first comfort that ever it receives, is by the means of his
+word and promise; as may appear in the troubles and temptations of
+Abraham, Isaac, Jacob, Moses, David, and Paul.
+
+To Abraham was given no other defence, after he had discomfited four
+kings, whose posterity and lineage, no doubt, he, being a stranger,
+greatly feared, but only this promise of God made to him by his holy word,
+"Fear not, Abraham, I am thy buckler;" that is, thy protection and
+defence.
+
+The same we find of Isaac, who flying from the place of his accustomed
+habitation, compelled thereto by hunger, got no other comfort nor conduct
+but this promise only, "I will be with thee."
+
+In all the journeys and temptations of Jacob the same is to be espied; as
+when he fled from his father's house for fear of his brother Esau; when he
+returned from Laban; and when he feared the inhabitants of the region of
+the Canaanites and Perizzites for the slaughter of the Shechemites
+committed by his sons; he received no other defence, but only God's word
+and promise.
+
+And this is most evident in Moses, and in the afflicted church under him
+when Moses himself was in such despair, that he was bold to chide with
+God, saying, "Why hast thou sent me? For since that time I have come to
+Pharaoh, to speak in thy name, he hath oppressed this people; neither yet
+hast thou delivered thy people."
+
+This same expostulation of Moses declares how sorely he was tempted; yea,
+and what opinion he had conceived of God; that is, That God was either
+impotent, and could not deliver his people from such a tyrant's hand; or
+else, That he was mutable, and unjust in his promises. And this same, and
+sorer temptations, assaulted the people; for in anguish of heart, they
+both refused God and Moses. And what means did God use to comfort them in
+that great extremity? Did he straightway suddenly kill Pharaoh, the great
+tyrant?--No. Did he send them a legion of angels to defend and deliver
+them?--No such thing: but he only recites and beats into their ears his
+former promises to them, which oftentimes they had before: and yet the
+rehearsal of the same wrought so mightily in the heart of Moses, that not
+only was bitterness and despair removed away, but also he was inflamed
+with such boldness, that without fear he went in again to the presence of
+the king, after he had been threatened and repulsed by him.
+
+This I write, beloved in the Lord, since you know the word of God not only
+to be that whereby heaven and earth were created, but also to be the power
+of God to salvation to all that believe, the bright lantern to the feet of
+those who by nature walk in darkness, the life to those that by sin are
+dead, a comfort to such as are in tribulation, the tower of defence to
+such as are most feeble, the wisdom and great felicity of such as delight
+in the same. And, to be short, you know God's word to be of such efficacy
+and strength, that thereby sin is purged, death vanquished, tyrants
+suppressed; and, finally, the devil, the author of all mischief,
+overthrown and confounded. This, I say, I write, that you, knowing this of
+the holy word, and most blessed gospel and voice of God, which once you
+have heard, I trust to your comfort, may now, in this hour of darkness,
+and most raging tempest, thirst and pray, that you may hear yet once again
+this amiable voice of our Saviour Christ, "Be of good comfort, it is I,
+fear not." And also, that you may receive some consolation from that
+blessed gospel which before you have professed, assuredly knowing, that
+God shall be no less merciful unto you, than he has been to others
+afflicted for his name's sake before you; and albeit God speedily removes
+not this horrible darkness, neither suddenly pacifies this tempest, yet
+shall he not suffer his tossed ship to be drowned.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The Editor may here state, what cannot be unknown to many of his
+      readers, that there are some of the sermons of our early Divines,
+      which, from various circumstances, are not, as entire discourses,
+      available for a publication like the present. From such, however, as
+      also from works which do not come under the appellation of Pulpit
+      discourses, striking and useful passages will be given from time to
+      time, when they can be inserted without interfering with those
+      complete discourses which will form the body of this work.
+
+    2 The Sermon is founded on the whole Chapter, which was the lesson for
+      the day, in the Church of England service.
+
+    3 Universal faith.
+
+    4 It should be observed that other commentators have taken other views
+      of the meaning of this parable.
+
+    5 Greatest or entire hinderance.
+
+    6 Opposing.
+
+    7 Combined.
+
+    8 Covered over, weighed down.
+
+    9 Manage.
+
+   10 Alluding to the political troubles of that day.
+
+   11 Cried out against it.
+
+   12 The cattle of Edinburgh was shooting against the exiled for Christ
+      Jesus' sake.
+
+   13 Forbidden.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE PULPIT OF THE REFORMATION, NOS. 1, 2 AND 3.***
+
+
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