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diff --git a/28104-tei/28104-tei.tei b/28104-tei/28104-tei.tei new file mode 100644 index 0000000..e7f3503 --- /dev/null +++ b/28104-tei/28104-tei.tei @@ -0,0 +1,3432 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <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> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>February 16, 2009</date> + <idno type="etext-no">28104</idno> + <availability> + <p>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 online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-02-16">February 16, 2009</date> + <respStmt> + <name> + Produced by Jordan, David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <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.—<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—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>—<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—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> +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>—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.—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>—<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, &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?—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—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> +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> +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—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—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, <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.—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:— +</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, +&c.—<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, &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—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—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—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> +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> &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—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—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—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 <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—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> +<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—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—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—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, &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?—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> +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> |