History of the Reformation of the Church of Scotland, Sermon

History of the Reformation of the Church of Scotland · Sermon

p. 96A SERMON Preached By John Knox.

Esay 26.13, 14, 15, 16, &c.

O Lord our God, other lords besides thee have had dominion over us; but by thee onelyonly will we make mention of thy Name.

They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish.

Thou hast increased the Nation, O Lord, thou hast increased the Nation, thou art glorified, thou hast removed it farre unto the ends of the earth.

Lord, in trouble have they visited thee, they powred out a prayer when thy chastening was upon them. &c.

AS the cunning Marriner (being Master) having his Ship tossed with a vehement tempest, and contrary windes, is compelled oft to traverse, lest that either by too much resisting to the violence of the Waves, his Vessell might be over whelmed; or by too much libertie granted, to be carried whither the fury of the tempest would, his Ship should be driven upon the shore, and so make shipwrack; 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 Councell of the Eternall, against Hierusalem and Iudah, to wit, That the whole people that bare the Name of God should be dispersed; that the holy Citie 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, the King taken, his sons in his own presence murthered, his own eyes immediatly after to be put out, the Nobilitie, some cruelly murdered, some shamefully led p. 99away captives; and finally, the whose seed of Abraham razed, as it were, from the face of the earth: The Prophet (I say) fearing these horrible calamities, doth,The disposition. as it were, sometimes suffer himself, and the people committed to his Charge, to be carryed away with the violence of the tempest, without further resistance; then by pouring forth his and their dolorous complaints before the Majestie of God; as in the 13, 17, and 18 verse of this present Text we may reade. At other times he valiantly resisteth the desperate tempest, and pronounceth the fearfull destruction of all such as trouble the Church of God; which he pronounceth, that God will multiply,Note. even in such time as when it appeareth utterly to be exterminate. But because there is no small rest to the whole Body, till that the Head returne to judgement, he calleth the afflicted to patience, and promiseth such a Visitation, as whereby the wickednesse of the wicked shall be disclosed, and finally recompenced in their own bosoms.

These are the chiefest Points of which by the grace of God we intend more largely at this present to speak:

First,Verse 23. the Prophet saith, O Lord our God, other lords besides thee have ruled us.

This, no doubt, is the beginning of the dolorous complaint in the which he complaineth 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 that this apprehended the people: For a hundred yeers after his decease, was not the people led away captive: Yet he fore-seeing the assurance of the calamity, did beforehand endite and dictate unto them the complaint that after they should make. But at the first sight it appeareth, That the complaint hath but small weight: For what new thing was it, that other lords then God in his own person ruled them, seeing that such had been their Regiment from the beginning? For who knoweth not that Moses, Aaron, and Ioshua, the Judges, Samuel, David, and other godly Rulers, were men, and not God; And so other lords then God, ruled them in their greatest prosperity.

For the better understanding of this complaint,From whenc… all Authority floweth. and of the minde of the Prophet, we must first observe from whence all Authority floweth; and secondly, To what end Powers are appointed by God: The which two points being discussed, we shall the better understand, what lords, and what authority rules beside God; and who they are in whom God and his mercifull presence rules.

The first is resolved to us by the words of the Apostle, saying, There is no Power but of God. David bringeth in the Eternall God, speaking to Judges and Rulers,Psal. 82.Ps 82 saying, I have said, Ye are gods, and Sons of the Most High. And Solomon, in the person of God, affirmeth the same, saying, By me Kings raigne, and Princes discern the things that are just. Of 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 maketh the distinction betwixt the superiour power and the inferiour, or that doth establish the Royall Throne of Kings, but it is the onelyonly and perfect Ordinance of God, who willeth his Terrour, Power, and Majestie in a part to shine in the Thrones p. 100of Kings, and in the faces of Judges, and that for the profit and comfort of man; So that whosoever would studie to deface that order of Regiment that God hath established, and by his holy Word allowed, and bring in such a confusion, as no difference should be betwixt the upper Powers and the subjects, doth nothing but evert and turne upside downe the very Throne of God, which he will to be fixed here upon earth; as in the end and cause of this Ordinance more plainly shall appear: which is the second Point we have to observe, for the better understanding of the Prophets words and minde.

2. Point.The end and cause then, why God printeth in the weak and feeble flesh of man this Image of his own Power and Majestie, is not to puff up flesh in opinion of it self; neither yet that the heart of him that is exalted above others, sh…ll be lifted up by presumption and pride, and so despise others, but that he shall consider, that he is appointed Lieutenant to one, whose eyes continually watch upon him, to see and examine how he behaveth himself in his Office.Rom. 13.Rom 13 Saint Paul in few words declareth the end, wherefore the sword is committed to the powers, saying, It is to the punishment of the wicked doers, and unto the praise of such as do well.

Of which words, it is evident, That the sword of God is not committed to the hand of man,Note. to use as it pleaseth him, but onelyonly to punish vice, and maintain vertue, that men may live in such society, as before God is acceptable. And this is the very and onelyonly cause, why God hath appointed powers in this Earth.

For such is the furious rage of mans corrupt nature, That unlesse severe punishment were appointed, and put in execution upon malefactors; Better it were, that man should live among brute and wilde Beasts, then among men. But at this present, I dare not enter into the description of this common place; for so should I not satisfie the Text, which by Gods grace I purpose to absolve. This onelyonly by the way, I would that such as are placed in Authority, should consider, Whether they raign and rule by God, so that God ruleth them or if they rule without, besides, and against God, of whom our Prophet here doth complain.

If any list to take tryall of this point, it is not hard: For Moses in the election of Judges,Note. and of a King, describeth, not onelyonly, what persons shall be chosen to that honour, but doth also give to him that is elected and chosen, the rule by the which he shall try himself, whether God raign in him or not, saying: When he shall sit upon the throne of his Kingdom, he shall write to himself an examplar of this Law, in a Book by the Priests and Levites; it shall be with him, and he shall read therein, all the dayes of his life, That he may learn to fear the Lord his God, and to keep all the words of this Law, and these Statutes, that he may do them, that his heart be not lifted up above his Brethren, and that he turn not from the commandment, to the right hand, or to the left.

Josh. 1.Josh 1The same is repeated to Ioshuah in his inanguration to the Regiment of the people by God himself, saying; Let not the Book of this Law depart from thy mouth, but meditate in it day and night, that thou mayst keep it, and do according to all that which is written in it. For then shall thy way be prosperous, and thou shalt do prudently.

p. 101The first thing then that God craveth of him that is called to the Honour of a King, is, The knowledge of his Will revealed in his Word.

The second is,What is required of a King or Prince. An upright and willing minde to put in execution such things as God commandeth in his Law, without declining to the right, or to the left hand.

Kings then have not an absolute Power to do in their Regiment what pleaseth them;The Authority and Power of Kings is limited. but their Power is limited by Gods Word: So that if they strike where GOD hath not commanded, they are but murtherers; and if they spare where GOD hath commanded to strike, they and their Throne are criminall and guilty of the wickednesse that aboundeth upon the face of the earth, for lack of punishment.

O that Kings and Princes would consider what account shall be craved of them,Note. as well of their ignorance and misknowledge of Gods Will, as for the neglecting of their Office. But now to returne to the words of the Prophet. In the person of the whole people he doth complain unto God, That the Babilonians (whom he calleth, Other lords besides God, both because of their ignorance of God, and by reason of their cruelty and inhumanity) had long ruled over them in great rigour, without pity or compassion had upon the ancient men, and famous matrons: For they being mortall enemies to the people of God, fought by all meanes to aggravate their yoke, yea, utterly to have exterminate the memory of them, and of their Religion; from the face of the earth.

After the first part of this dolorous complaint, the Prophet declareth the Protestation of the people, saying, Neverthelesse in thee shall we remember thy Name: (others reade it, But we will remember thee onelyonly, and thy Name:) But in the Hebrew there is no Conjunction Copulative in that sentence. The minde of the Prophet is plaine, to wit, That notwithstanding the long sustained affliction, the people of God declined not to a false and vain Religion, but remembred God, that sometime appeared to them in his mercifull presence; which albeit then they saw not, yet would they still remember his Name, that is, They would call to minde the Doctrine and Promise which at sometimes they heard, albeit in their prosperity they did not sufficiently glorifie God, who so mercifully ruled in the midst of them. The temptation, no doubt, of the Israelites, was great in those dayes: They were carried captives from the Land of Canaan, which was to them the gage and pledge of Gods favour towards them; for it was the inheritance that God promised to Abraham, and to his seed for ever. The League and Covenant of Gods Protection, appeared to have been broken: They lamentably complain, That they saw not their accustomed signes of Gods mercifull presence; The true Prophets were few, and the abominations used in Babylon were exceeding 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 Forme of right Religion from God. That we may the better feel it in our selves, the temptation, I say, was even such, as if God should utterly destroy all Order and Policie that this day is within his Church, that the p. 102true preaching of the Word should be suppressed, The right use of Sacraments abolished, Idolatry and Papisticall abomination erected up again; And therewith, That our bodies should be taken prisoners by Turks or other manifest enemies of God, and of all godlinesse. Such, I say, was their temptation; How notable, then is this their confession, that in bondage they make, to wit, That they will remember God onelyonly, albeit, he hath appeared to turn his face from them, They will remember his name, and will call to minde the deliverance promised.

Usc.Hereof have we to consider, what is our duty, If God bring us (as for our offences and unthankfulnesse justly he may) to the like extremity. 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,The duty of Gods people. who leaveth not his own destitute of some comfort, in their most desperate calamities. This is then our duty, not onelyonly to confesse our God in time of peace and quietnesse, but he chiefly craveth, that we avow him in the midst of his, and our enemies. And this is not in us to do, but it behoveth, That the Spirit of God work in us, above all power of nature. And thus we ought earnestly, to meditate before the battell rise more vehement, which appeareth not to be far off. But now must we enter in somewhat more deeply to consider these judgements of God.

This people dealt with all, as we have heard, was the onelyonly people upon the face of the Earth, to whom God was rightly known; among them onelyonly were his Laws, Statutes, Ordinances, and Sacrifices used, and put in practise; They onelyonly 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 into this great reproach, and bring them into such extremity, as his own name, in them, should be blasphemed. The Prophet Ezekiel, that saw this horrible destruction forespoken by Isaiah, put in just execution, giveth an answer in these words, I gave unto them Laws that were good, Ezek 20.Ezek 20in the which, Whosoever should walk, should live in them; But they would not walk in my wayes, but rebelled against me; And therefore, I have given unto them Laws that are not good, and Iudgements, in the which they shall not live. The Writers of the Books of Kings, and Chronicles, declare this in more plain words, saying: The Lord sent unto them his Prophets, rising early, desiring of them to return unto the Lord, and to amend their wicked wayes (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 wayes. 2 Reg. 17.2 Kgs 17Yea, Iudah it self 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 dayes of Ieroboam. And therefore, the Lord God abhorred the whole seed of Israel, that is, The whole body of the people, he promised them, and gave them into the hands of those that spoiled them, and so he cast them out from his presence.

Hereof it is evident, That their disobedience unto God, and unto the voices of his Prophets, was the cause of their destruction. Now, have we to take heed how we should use the good Laws of God, that is, his Will revealed unto us in his Word, and that Order of Justice, that by him, p. 103for the comfort of man is established amongst men. It is no doubt, but that obedience is the most acceptable sacrifice unto God, and that which above all things he requireth; That when he manifesteth himselfe by his word, that men 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 calleth us from all impiety, as well of body, as of mind, to holinesse of life, and to his spirituall service: And for this purpose, he hath erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his Sacraments: But what is our obedience, let every man examine his own conscience, and consider what statutes and lawes we would have to be given unto us.

Wouldst thou, O Scotland, have a King to raign over thee in justice, equity, and mercy? subject thou thy selfe to the Lord thy God, obey his commandments, and magnifie thou that word that calleth unto thee, This is the way, Isai.walke into it, and if thou wilt not, flatter not thy self, the same justice remaineth this day in God to punish thee Scotland, and thee Edinburgh in especiall, that before punished the land of Iuda, and the City of Ierusalem. Every Realm or Nation (saith the Prophet Ieremy) that likewise offendeth,Jere. 9.Jer 9 shall be likewise punished. But if thou shalt see impiety placed in the seat of justice above thee, so that in the Throne of God (as Salomon doth complain) raigneth nothing but fraud,Eccles 3.Eccl 3 & violence, accuse thy own ingratitude and rebellion against God, for that is the only cause,Isa. 3.Isa 3 why God taketh away (as the same Prophet in another place doth speak) 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.

If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all godlinesse, and wicked men without God, to reigne above us; Let us accuse and condemn our selves, as the onelyonly cause of our own miseries. For if we had heard the voyce of the Lord our God, & given upright obedience unto the same, God should have multiplyed our peace, & should have rewarded our obedience before the eyes of the world. But now let us hear what the Prophet saith further.

The dead shall not live, Verse 14.saith he, neither shall the tyrants, or the dead arise, because thou hast visited and scattered them, and destroyed all their memory.

From this 14 verse, unto the end of the 19, it appeareth, That the Prophet observeth no order; yea, that he speaketh things directly repugning one to another: For first he saith, The dead shall not live: After, he affirmeth,Verse 15. Thy dead men shall live. Secondly, he saith, Thou hast visited and scattered them, and destroyed all their memory: Immediately after he saith, Thou hast increased thy Nation, O Lord, thou hast increased thy Nation. They have visited thee, and have poured forth a prayer before thee.

Who, I say, would not think, that these are things not onelyonly spoken forth of good order and purpose, but also manifestly repugning one to another. For, to live, and not to live, to be so destroyed that no memoriall remaineth; and to be so increased, that the coasts of the earth shalbe p. 104replenished, seem to import plain contradiction. For removing of this doubt, and for better understanding of the Prophets minde, we must understand, that the Prophet had to do with divers sorts of men; he had to do with the conjured and manifest enemies of Gods people, the Caldees or Babylonians; even so such as professe CHRIST JESUS, have to doe with the Turke and Sarazens. He had to doe with the Seed of Abraham, whereof there were three sorts. The ten Tribes all degenerate from the true worshipping of GOD, and corrupted with Idolatry, as this day are our pestilent Papists in all Realms and Nations, there rested onelyonly the Tribe of Iudah at Ierusalem, where the form of true Religion was observed, the Law taught, and 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 do professe the Lord Jesus, and have refused Papistrie; not a few that were licentious livers, some that turned their backe to God; that is, Had for…aken all true Religion, and som that lived a most abominable life, as Ezekiel saith in his vision;Ezel. 8. and yet there were some godly, as a few Wheat Cornes oppressed and hid among the multitude of Chaffe: Now according to this diversitie, the Prophet keepeth divers purposes, and yet in most perfect order.

And first (after the first part of the complaint of the afflicted, as we have heard in vehemency of spirit) he bursteth forth against all the proud enemies of Gods people, against all such as trouble them, and against all such as mock and forsake God, and saith, The dead shall not live, the proud Giants shall not rise, thou hast scattered them, and destroyed their memoriall. In which words he fighteth against the present temptation and dolorous state of Gods people, and against the insolent pride of such as oppressed them; as if the prophet should say, O ye troublers of Gods people, howsoever it appeareth to you in this your bloody rage,Note. that God regardeth not your crueltie, nor considereth not what vio…ence you do to his poor afflicted, yet shall ye be visited, yea, your Carcases shall fall and lie as stinking Carrions upon the face of the earth, ye shall fall without hope of life or of a blessed resurrection; yea, howsoever ye gather your substance, and augment your families, ye shalbe so scattered, that ye shall leave no memoriall of you to the posterities to come, but that which shall be execrable and odious.

Hereof have the Tyrants their admonition, and the afflicted Church inestimable comfort; The Tyrants that do oppresse, shall receive the same end that they did which have passed before; that is, They shall die and fall with shame, without hope of resurrection, as is foresaid, 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 Councell of the Just: Now have the wicked their Councells, their Thrones, and finally handling (for the most part) of all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of mens presence, envyed, mocked; yea, they are more vile before these proud Tyrants, then is the very dirt and mire that is trodden under foot: But in that glorious p. 105resurrection this state shall be changed; for then shall such as now by their abominable living and crueltie, destroy the earth and molest Gods children, see him whom they have pierced;Apoc. they shall see the glory of such as now they persecute, to their terrour and everlasting confusion. The remembrance hereof ought to make us patient in the dayes of affliction, and so to comfort us, that when we see Tyrants in their blinde rage, tread under foot the Saints of God, that utterly we despaire not, as if there were neither Wisdome, Justice nor Power above in the Heavens to represse such Tyrants, and to redresse the dolours of rhe unjustly afflicted; No brethren, let us be assured that the right hand of the Lord will change the state of things that be most desperate: In our God there is Wisdome and Power in a moment, to change the joy and mirth of our enemies, into everlasting mourning, and our sorrows into joy and gladnesse that shall have no end.

Let us therefore in these apparent calamities (and marvell not that I say calamities apparent, for he that seeth not a fire begun, that shall burn more then we look for, unlesse God of his mercy quench it, is more then blinde,) not bee discouraged, but with unfained repentance, let us return to the Lord our God, let us accuse and condemne our former negligence, and stedfastly depend upon his promised deliverance, so shall our temporall 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 that we have passed thorowout the Text; now proceedeth the Prophet, and saith;

Thou hast increased the Nations,Vers. 15. O Lord, thou hast increased the Nations, thou art made glorious, thou hast inlarged all the coasts of the earth.

Lord in trouble,Vers. 16. &c.

In these words the Prophet giveth consolation to the afflicted, assuring them, That how horrible soever that 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, then he was during the time of their prosperitie: This promise (no doubt) was incredible when it was made, for who could have been perswaded, That the destruction of Ierusalem should have been the meanes whereby the Nation of the Iews should have beene increased, seeing that much rather it appeared, That the overthrow of Ierusalem should have been the very abolishing of the seed of Abraham: But we must consider, to what end it was that God revealed himself to Abraham, and what is contained in the promise of the multiplication of his Seed, and the benediction promised thereto.

First, God revealed himself to Abraham, and that by the means of his Word; to let all flesh after understand, That God first called man, and revealed himself unto him,Josh 24.Josh 24 that flesh can do nothing but rebell against God; for Abraham (no doubt) was an Idolater before that God called him from Ur of the Caldees; The Promise was made, That the Seed of Abraham should be multiplyed as the Stars of heaven, Rom 9.Rom 9and as the sand of the sea; which is p. 106not simply to be understood of his naturall Seed, as though it was sometimes greatly increased; but rather of such as should become the spirituall Seed of Abraham, as the Apostle speaketh; Now if we be able to prove, That the right knowledge of God, his Wisdom, Justice, Mercy and Power, was more amply declared in their captivity, then ever it was at any time before, then can we not deny, but that God (even when to mans judgement he had utterly rased them from the face of the earth) did increase the Nation of the Iews, so that he was glorified in them, and did extend the Coasts of the earth for their habitation. And for the better undestanding hereof, let us shortly trie the Histories, from their Captivitie to their deliverance, and after the same, to the comming of the Messias.

It is no doubt, but that Sathan intended by the dispersion of the Iewes, so to have prophaned the whole Seed of Abraham, that among them should neither 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:Dan. 1.Dan 1 For I pray you, for what purpose was it, that Daniel and his fellows were taken into the Kings Court, were commanded to be fed at the Kings Table, and were put to the Schools of their Divines, Southsayers and Astrologians? It may be thought that it proceeded of the Kings humanity, and of a zeal that he had, that they should be brought up in vertue and good learning; and I doubt not but it was so understood of a great number of the Iews; but the secret practise of the Devill was understood of Daniel, when he refused to defile himself with the Kings meat, which was forbidden to the Seed of Abraham in the Law of their GOD. Well, God beginneth shortly after to shew himself mindefull of his promise made by his Prophet, and to trouble Nebuchadnezzar himselfe, by shewing to him a vision in his dream, which did the more trouble him, because he could not forget the terror of it; neither yet could he remember what the Vision and the parcels thereof were: Whereupon were called all Divines, Interpreters of dreams, and Southsayers, of whom the King demanded, If they could let him understand what he had dreamed; But while that they answer, That such a question used not to be demanded of any Southsayer or Magician, for the resolution thereof onelyonly appertained to the gods, whose habitation was not with men; the charge was given▪ That they all should be slain;Dan. 2.Dan 2 and amongst the rest Daniel was sought (whose innocency the Devill envyed) to have suffered the same judgement: He reclaimeth, and asketh time to disclose that secret; (I onelyonly touch the History, to let you see by what means God increaseth his knowledge) which being granted, the vision is revealed unto him, he sheweth the same unto the King, with the true interpretation of it; adding, That the knowledge thereof came not from the Stars, but onelyonly from the God of Abraham, who onelyonly was, and is, the true God: which thing understood, the King burst forth in his confession, saying, Of a truth your God is the most excellent of all gods, and he is Lord of Kings, and onelyonly he that revealeth the secrets, seeing that thou couldest open this secret. And when Nebuchadnezzar, after that, puffed up in pride by the counsell of his wicked Nobilitie, would make an Image, before the which he would that all Tongues and Nations, subject to him, should make adoration, and that Sydrack, Meshack and p. 107Abednago; would not obey his unjust commandment, and so were cast in the flaming furnace of fire; and yet by Gods Angels, were so preserved, that no smell of fire remained in their persons nor garments: This same King giveth a more notable confession, saying, The Lord God of Sydrack, Misack and Abednago, is to be praised, who hath sent his Angels, and delivered his worshippers, that put trust in him, who have done against the Kings commandment, who have rather given their own bodies to torment, then that they would worship another God, Dan. 3.Dan 3except their own God. By me therefore, is there made a decree, That whosoever shall blaspheme the God of Sydrack▪ Misack and Abednago, that he shall be cut in pieces, and his house shall be made detestable.

Thus we see how God began, even almost in the beginning of their Captivity, to notifie his name, to multiply his knowledge, and set forth as well his power, as his wisedom, 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 Realmes and Nations. This wondrous work of God proceeded from one Empire to another: For Daniel, being promoted to great honour by Darius King of Persians and Medes, falleth into a desperate danger;Dan. 6.Dan 6 For he was committed to prison among Lyons, because that he was deprehended, breaking the Kings Injunction; not that the King desired the destruction of Gods servants, but because the corrupt Idolaters, that in hatred of Daniel had procured that Law to be made, urged the King against his Nature; but God by his Angel, did stop the Lyons mouths, and so preserved his servant: Which considered with the sudden destruction of Daniels enemies, by the same Lyons, King Darius, besides his own confession, wrote to all people, tongues, and nations after this form; It is decreed by me, That in all the dominions of my Kingdom, men shall fear and reverence the God of Daniel, because he is the living God, abiding for ever; whose Kingdom shall not be destroyed, and his dominion remaineth, who saveth and delivereth, and sheweth signes and wonders in Heaven and in Earth, who hath delivered Daniel from the Lyons.

This knowledge was yet further increased, in the dayes of Cyrus, who giving freedom to the Captives▪ to return to their own Native Country, giveth this confession; Thus saith Cyrus, the King of Persians, All the Kingdoms of the Earth, 1 Esd 2.hath the Lord God of Heaven given unto me, and hath commanded me, that a house be built to him in Ierusalem, which is in Iuda. Whosoever therefore of you, that are of his people, Let the Lord his God be with him, and let him passe up to Ierusalem, and let him build the house of the Lord God of Israel; for he onelyonly is God, that is in Ierusalem. Time will not suffer me to intreat the points of this confession, neither yet did I for that purpose adduce the History; But onelyonly, to let us see how constantly God kept his promise in increasing of his people, and in augmenting of his true knowledge, when that both they that were the seed of Abraham, and that Religion which they professed, appeared utterly to have been extinguished, above mens expectation; I say, he brought freedom out of bondage, light out of darknesse, and life out of death. I am not ignorant, that the building of the Temple, and reparation of the Walls p. 108of Ierusalem, were long stayed, so that the work had many enemies; But so did the hand of God prevail in the end, That a decree was made by Darius (by him I suppose, that succeeded to Cambises) not onelyonly that all things necessary for the building of the Temple, and for the Sacrifices that were to be there brent,1 Esd 6. should be ministred upon the Kings charges; but also, That whosoever should hinder that work, or change that decree, that a balk should be taken out of his house, and that he should be hanged thereupon; yea, that his house should be made a dunghill; and thereto, he addeth a Prayer,A Prayer. saying, The God of Heaven, who hath placed his Name there, root out every King, and People (O that Kings and Nations should understand) that shall put his hand, either to change, or to hurt this house of God, that is in Ierusalem. And so, in despight of Sathan, was the Temple builded, the walls repaired, and the City inhabited, and in the most desperate dangers it was preserved, till that the Messias promised, the glory of the second Temple, came, manifested himself to the world, suffered and rose againe, according to the Scriptures: And so, by sending forth his Gospel from Ierusalem, did replenish the earth with the true knowledge of God; and so did God in perfection encrease the Nation, and the spirituall Seed of Abraham.

Wherefore, dear brethren, we have no small consolation, if the state of all things be this day rightly considered; we see in what fury and rage the world, for the most part, is now raised, against the poor Church of Jesus Christ, unto the which he hath proclaimed liberty, after the fearfull bondage of that Spirituall Babylon, in the which we have been holden captives longer space, then Israel was prisoner in Babylon it self: For if we shall consider, upon the one part, the multitude of those that live wholly without Christ; and upon the other part, the blinde rage of the pestilent Papists, What shall we think of the small number of them that do professe Christ Jesus, but that they are as a poor sheep, already seized in the claws of the Lyon? yea, that they, and the true Religion which they professe, shall in a moment utterly be consumed?

But against this fearfull temptation, let us be armed with the Promise of God, to wit, That he will be the Protector of his Church; yea, That he will multiply it, even when to mans judgement it appeareth utterly to be exterminate. This Promise hath our God performed, in the multiplication of Abrahams Seed, in preservation of it, when Sathan laboured utterly to have destroyed it, 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 except) who hath promised to be with us to the end of the world. He hath further kept Promise, in 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? OnelyOnly let us stick to his Truth, and study to conform our lives to the same, and he shall multiply his knowledge, and encrease his people. But now let us hear what the Prophet saith more.

p. 109Lord in trouble have they visited thee; they poured out a prayer when thy chastning was upon them.Vers. 16.

The Prophet meaneth, that such as in the time of quietnesse, did not rightly regard God, nor his judgements, were compelled by sharp corrections to seek God, yea, by cryes and dolorous complaints, to visite him. True it is, That such obedience deserveth small praise before men, for who can praise, or accept that in good part, which cometh as it were of meer compulsion; and yet rare it is, that any of Gods children do give unfained obedience, untill the hand of God turn them; For if quietnesse and prosperity, make them not utterly to forget their duty, both towards God and man, as David for a season, yet it maketh them carelesse, insolent, and in many things unmindefull of those things that God chiefly craveth of them; which imperfection espied, and the danger that thereof might ensue, our heavenly Father visiteth the sins of his children, but in the rod of his mercy, by the which they are moved to return to their God, to accuse their former negligence, and to promise better obedience in all times hereafter; as David confesseth, saying, Before I fell in affliction, I went astray, but now will I keep thy Statutes.

But yet for the better understanding of the Prophets minde, we may consider how God doth visite man, and how man doth visite God, and what difference there is, betwixt the visitation of God upon the reprobate, and his visitation upon the chosen.

God sometimes visiteth 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. Other times, God is said to visite his people being in affliction, to whom he sendeth comfort, or promise of deliverance, as he did visite the seed of Abraham, being oppressed in Egypt: and Zachary saith, That God had visited his people, and sent unto them hope of deliverance, when Iohn the Baptist was borne. But of none of these visitations speaketh our Prophet here, but of that onelyonly which we have already touched, to wit, when that God layeth his correction upon his own children, to call them from the venemous Breasts of this corrupt world, that they suck not in over-great aboundance the poyson thereof; and doth, as it were, wean them from their mothers Paps, that they may learn to receive other nourishment. True it is, That this weaning (or spaning, as we terme it) from worldly pleasure, is a thing strange to the flesh, and yet it is a thing so necessary to Gods children, that unlesse they be weaned from the pleasures of the world, they can never feed upon that delectable Milk of Gods eternall verity; For the corruption of the one, doth either hinder the other to be received, or else so troubleth the whole powers of man, that the soul can never so digest the truth of God, as that he ought to do.

Albeit this appeareth hard, yet it is most evident; For what liquor can we receive from the Breasts of the world, but that which is in the world, what that is, the Apostle Iohn teacheth,1 Joh. 2.1 John 2 saying; Whatsoever is in the world, is either the lusts of the eyes, the lusts of the flesh, or the pride of life. p. 110Now seeing that these are not of the Father, but of the world, how can it be, that our souls can feed upon chastitie, temperance, and humility, so long, as that our stomacks are replenished with the corruption of these vices?

Now so it is, that willingly, flesh can never refuse these forenamed, but rather still delighteth it self in every one of them; yea, in them all, as the examples are but too evident.

It behoveth therefore, that God himself shall violently pull his children from these venemous breasts, that when they lack the liquor and poyson of the one, they may visite him, and learn to be nourished of him. Oh if the eyes of worldly Princes should be opened, that they might see with what humour and liquor their souls are fed, while that their whole delight consisteth in pride, ambition, and lusts of the stinking flesh. We understand then how God doth visite men, as well by his severe judgements, as by his mercifull visitation of deliverance from trouble, or by bringing trouble upon his chosen for their humiliation: And now it resteth to understand how man visiteth God: Man doth visite God, when he appeareth in his presence; be it to the hearing of his Word, or to the participation of his Sacraments; as the people of Israel, besides the observation of their Sabbaths and daily oblations, were commanded thrice a yeer to present themselves before the presence of the Tabernacle, and as we do, and as often as we present our selves 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 truely Preached, and his Sacraments rightly ministred.

But men may on this sort visite 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 requireth: And let such men be assured, That he (who searcheth the secrets of hearts) will be avenged of all such. For nothing can be to God more odious, then to mock him in his own presence. Let every man therefore examine himself, with what minde, and what purpose, he cometh to hear the Word of God; yea, with what ear he heareth it, and what testimony his heart giveth unto him, when that God commandeth vertue, and forbiddeth impiety.

Repinest thou when God requireth obedience? Thou hearest to thine own condemnation. Mockest thou at Gods threatnings? 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 speaketh,) is onelyonly proper to the sons of God, who in the time when God taketh from them the pleasures of the world, or sheweth his angry countenance unto them, have their recourse unto him, and confessing their former negligence with troubled hearts, cry for his mercy. This visitation is not proper to all afflicted, but appertaineth onelyonly to Gods children: For the reprobates can never have accesse to Gods mercy in time of their tribulation, and that because they abuse as well his long patience, as the manifold benefits they receive from his hands; For as the same Prophet heretofore saith, Let the wicked obtain mercy, yet shall he p. 111never learn wisdome, but in the land of righteousnesse, that is, Where the very knowledge of God aboundeth, he will do wickedly, which is a crime above all others abominable; for to what end is it that God erecteth his Throne among us, but that we should fear him? Why doth he reaveal his holy will unto us, but that we should obey it? Why doth he deliver us from trouble, but that we should be witnesses unto the world, that he is gracious and mercifull?

Now when that men, hearing their duty, and knowing what God requireth of them, do malapertly fight against all equity and justice, what, I pray you, do they else, but make manifest warre against God? yea, when they have received from God such deliverance, that they cannot deny, but that God himself hath in his great mercy visited them, and yet that they continue wicked as before; what deserve they, but effectually to bee given over unto a reprobate sense, that headlong they may runne to ruine, 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 shewed, should move them to repentance; but because the Scriptures beareth witnesse of the one, and the other, let us cease to marvell, and let us firmly beleeve, that such things as have beene, are even presently before our eyes, albeit many, blinded by affection, cannot see them.

Ahab (as in the book of the Kings it is written) received many notable benefits of the hand of God, who did visit him in divers sorts; sometimes by his plagues, sometimes by his word, and sometimes by his mercifull deliverance; He made him king, and for the Idolatry used by him and his wife, he plagued whole 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 speciall, when proud Benhadad came to besiege Samaria, and was not content to receive Ahabs 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 onelyonly, who assured him, That by the servants of the Princes of the Provinces, who in number were onelyonly two hundred thirty and two, hee should deface that great Army, in the which there were two and thirty Kings, with all their Forces; and as the Prophet of God promised, so it came to passe, victory was obtained, not once onelyonly, but twice, and that by the mercifull visitation of the Lord.

But how did Ahab visite God again for his great benefit received? Did he remove his Idolatry? did he correct his Idolatrous wife Iezabel? No, we finde no such thing, but the one and the other, wee finde to have continued and increased in former impiety: But what was the end hereof? The last visitation of God was, That dogs licked the blood of the one, and did eate the flesh of the other. In few words then wee understand, what difference there is betwixt the visitation of God upon the Reprobate,1 Reg. 22.1 Kgs 22 and his visitation upon his Chosen; the Reprobate are visited, but never truly humbled,2 Reg. 9.2 Kgs 9 nor yet amended; the Chosen being visited, p. 112they sob, and they cry unto God for mercy (which obtained) they magnifie Gods Name, and after declare the fruits of repentance. Let us therefore that hear these judgements of our God, call for the assistance of his holy Spirit, that howsoever it pleaseth him to visit us, that we may stoop under his mercifull hands, and unfainedly cry to him when he correcteth us; And so shall we know in experience, that our cryes and complaints were not in vain. But let us hear what the Prophet saith further.

Verse 17.Like as a woman (saith he) with child that draweth neer the travell, is in sorrow, and cryeth in her pains, so have we been in thy sight, O Lord, we have conceiv…d, we have born in vain, as though we should have brought forth the wind.

Verse 18.Salvations were not made to the earth, neither did the inhabitants of the earth fall.

This is the second part of the Prophets complaint in the which he in the person of Gods people complaineth, that of their great affliction there appeared not end. This same similitude is used by our Master Jesus Christ; for when he speaketh of the troubles of his Church,John 16.John 16 he compareth them to the pains of a woman travelling in her child-birth. But it is to another end. For there he promiseth exceeding and permanent joy, after a sort, though it appear trouble. But here is the trouble long & vehement, albeit the fruit of it was not suddenly espied. He speaketh no doubt of that long and dolorous time of their captivity, in the which they continually travelled for deliverance, but obtained it not before the compleat end of 70 yeres; during the which time, the earth, that is, the land of Iuda, which somtimes was sanctified unto God, but was then given to be prophaned by wicked people, got no help, nor perceiving any deliverance: For the Inhabitants of the world fell not, that is, the tyrants and oppressors of Gods people, were not taken away, but stil remained and continued blasphemers of God and troublers of his Church. But because I perceive the houres to passe more swiftly then they have done at other times, I mind to contract that which resteth of this Text into certain points.

Vers. 19.20.The Prophet first fighteth against the present despair. After he introduceth God himselfe calling upon his people. And last of all, he assureth his afflicted, that God will come, and require account of all the blood thirsty Tyrants of the earth.

First fighting against the present despair, he saith, Thy dead shall live, even my Body (or with my body shall they arise,) awake and sing ye that dwell in the dust; For thy dew is as the dew of herbes.Verse 19.

The Prophet here pierceth through all impediments that nature could object; And by the victory of faith, he overcommeth, not only the common enemies, but the great and last enemy of all, to wit, death it selfe: For this would he say, Lord, I see nothing to thy chosen, but misery to follow misery, & one affliction to succeed another, yea, in the end I see, that death shall devour thy dearest children. But yet, O Lord, I see thy promise to be true, & thy love to remain towards thy chosen, even when death appeared to have devoured them: For thy dead shal live, yea not only shal they live, p. 113but my very dead Carcase shall arise; And so I see honour and glory to succeed this temporall shame, I see joy permanent 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 in the midst of death, through the light of Gods Word, the afflicted see life. Hypocrites, in the time of quietnesse and prosperitie, can generally confesse, That God is true in his promises; but bring them to the extremitie, and there ceaseth the Hypocrite further to trust in God then he seeth naturall means whereby God useth to work: But the true faithfull, when all hope of naturall means faileth, then flie they 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 faileth, his Power and Promise fail also therewith.

Let us further observe, That the Prophet here speaketh not of all dead in generall, but saith, Thy dead, O Lord, shall live: In which words he maketh difference betwixt those that die in the Lord, and those that die in their naturall corruption, and in the old Adam. Dye in the Lord can none, except those that live in him (I mean those that attain to the yeers of discretion) and none live in him, but those that with the Apostle can say, I live, and yet not I, but Christ Iesus that dwelleth in me; The life that I now live, Gal. 2.Gal 2I have by the faith of the Sonne of God. Not that I mean, That the faithfull have at all hours such sense of the life everlasting, that they fear not the death, and the troubles of this life; no, not so, for the faith of Gods 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,1 Pet. 1.1 Pet 1 and must be regenerate by the seed of life; that is, by the Word of the everliving God, which whosoever despiseth, refuseth life and joy everlasting.

The Prophet transferreth all the promises of God to himselfe, saying, Even my dead body shall arise; and immediately after, giveth commandement 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 dwelleth not in the dust) That they should awake, that they should sing and rejoyce; for they should arise and spring up from the earth, even as the Herbs do, after they have received the dew from above.

Time will not suffer that these particulars be so largely treated as they ought to be, and as I gladly would; therefore let us consider, That the Prophet in transferring the Power and Promise of God to himself, doth not vindicate to himself any particular prerogative above the people of God, as that he alone should live and arise, and not they also; But he doth 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 shall come, that I shall be taken from you, my Carcase shall be inclosed in the bosome of the earth, and therefore shall ye be led away Captives to Babylon, where ye shall remain many dayes and yeers, as it were buryed in your Sepulchres.

p. 114But then call to minde, that I said unto you before hand, that my body shall arise: Even so shall ye rise from your graves out of Babylon, and be restored to your own Countrey, and City of Ierusalem. This, I doubt not, is the true meaning of the Prophets. The charge that he giveth to the dwellers in the dust, is to expresse the power of Gods Word; whereby, he not onelyonly giveth life, where death apparantly had prevailed; but also by it, he calleth things that are not, even as if they were. True it is, that the Prophet Isaiah saw not the destruction of Ierusalem, much lesse could he see the restitution of it with his corporall eyes; but he leaveth this, as it were, in testament with them, That when they were in the extremity of all bondage, they should call to minde, what the Prophet of God had before spoken.

And lest that his doctrine, and this promise of God made unto them by his mouth, should have been forgotten (as we are ever prone and ready to forget Gods promises when we are pressed with any sorrow) God raised up unto them, in the midst of their calamity, his Prophet Ezekiel, unto whom,Ezek. 37Ezek 37 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. The question was demanded of the Prophet, if these bones, being wondrous dry, should live. The Prophet answered, The knowledge thereof appertained unto God. Charge was given unto him, that he should speak unto the dry bones, and say, Thus saith the Lord God to these bones, Behold, I shall give you breath, and you shall live; I shall give unto you sinews, flesh, and skin, and you shall live. And while the Prophet spake (as he was commanded) he heard a voyce, and he saw every bone joyn in his Marrow; he saw them covered with flesh and skin, albeit, there was no spirit of life in them. He was commanded again, to speak, and to say, Thus saith the Lord God, Come O spirit from the four quarters, and blow in these that are slain, that they may live. And as he prophesied, the spirit of life came; They lived and stood, upon their feet. Now doth the Lord interpret what this vision meant, saying, O Son of man, these bones are the whole house of Israel. Behold, they say, our bones are dryed, our hope is perished, we are plainly cut off; But behold, saith the Lord, I will open your graves, I will bring you forth of them, ye shall live, and come unto the Land of Israel, and ye shall know that I am the Lord.

This vision I say, given to the Prophet, and by the Prophet preached to the people, when they thought that God had utterly forgotten them, compelled them more diligently to advert, what the former Prophets had spoken. It is no doubt, but they carryed with them, both the prophesie of Isaiah and Ieremy, so that the Prophet Ezekiel is a Commentary to these words of Isaiah, where he saith. Thy dead, O Lord, shall live, with my body they shall arise. The Prophet bringeth in this similitude of the dew, to answer unto that part of their fidelity, who can believe no further of Gods promises, then they are able to apprehend by naturall judgement; As he would say, Think ye this impossible, that God shall give life unto you, and bring you to an estate of a Common-wealth again, after that ye be dead, and as it were raced from the face of the earth. But why do ye not consider, what God worketh from yeer to p. 115yeer in the order of nature, sometimes ye see the face of the earth decked and beautified with herbs, flowers, grasse, and fruits. Again, ye see the same utterly taken away by storms, and vehemency of the Winter. What doth God to replenish the earth again, and to restore the beauty thereof. He sendeth 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 vehemency of frost and cold were shut up, opened again; and so doth the earth produce again the like herbs, flowers, and fruits. Shall ye then think, that the dew of Gods heavenly grace shall not be as effectuall in you to whom he hath made his promise, as that it is in the herbes and fruits that from year to year buddeth forth and decayeth? If ye do so, the Prophet would say your incredibility is inexcusable, because ye do neither rightly weigh the power, nor the promise of your God.

The like similitude useth the Apostle Paul against such as called the resurrection in doubt, because that by naturall judgement they could not apprehend that flesh once putrified, and resolved, as it were, in other substance, should arise again, and return again to the same substance and nature. O fool (saith he) that which thou sowest is not quickned, except it dye, and that which thou sowest, thou sowest not that body that shall be, but bare corn, as it falleth, of wheat, or some other, but God giveth it a body as it pleaseth him, even to every seed his own body. In which words and sentence, the Apostle sharply rebuketh the grosse ignorance of the Corinthians, who began to call in doubt the chiefe article of our faith, the resurrection of the flesh after that it was once resolved, because that naturall judgement (as said he) reclaimed thereto. He reproveth (I say) their grosse ignorance, because they might have seen and considered some proofe and document thereof in the very order of nature: For albeit the wheat, or other corn cast in the earth, appeareth to die or putrifie, and so to be lost, yet we see that it is not perished, but that it fructifieth according to Gods will and ordinance.

Now if the power of God be so manifest in raising up of the fruits of the earth, unto the which no particular promise is made by God, what shall be his power and vertue in raising up of our bodies, seeing that thereto he is bound by the solemne promise of Jesus Christ his eternall wisdom? And the verity it self that can not 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 generall resurrection onelyonly, but we ought to consider it in the marvellous preservation of his Church, and in the raising up of the same from the very bottome of death, when by Tyrants it hath been oppressed from age to age.

Now of the former words of the Prophet, we have to gather this comfort, That if at any time we see the face of the Church within this Realm so defaced (as I think it shall be sooner then we look for) when we shall see, I say, vertue to be despised, vice to be maintained, p. 116the verity of God to be impugned, lies and mens inventions holden in authoritie; and finally, when we shall see the true Religion of our God, and the zealous observers of the same, to be trodden under the feet of such as in their heart say,Psal. 14.Ps 14 That there is no God. Let us then call to mind what have been the wonderous works of our God from the beginning, that it is his proper Office to bring forth light out of darknesse, order out of confusion, life out of death; and finally, that it 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 judgement approacheth fast) wee be thus armed, if our incredulity cannot utterly be removed, yet shall it so be corrected, that damnable despaire oppresse us not. But now let us hear how the Prophet proceedeth: Come (saith he) thou my people, enter within thy chamber, shut thy door after thee, hide thy self a very little while, untill the indignation passe over.

Here the Prophet bringeth in God amiably calling upon his people to come to himself, and to rest with him, untill such time as the fury and sharp plagues should be executed upon the wicked and inobedient. 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 finde chambers nor rest more prepared for the dearest children of God (so far as mans judgement can discern) then there was for the rebellious and disobedient; for such as fell not in the edge of the sword, or dyed not of pestilence, or by hunger, were either carryed captives unto Babylon, or else departed after into Egypt, so that none of Abrahams Seed, had either chamber or quiet place to remain 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 Gods Children quiet habitation in spirit, howsoever the flesh be travelled and tormented.

The chambers are then Gods sure promises, unto the which Gods people are commanded to resort, yea, within the which they are commanded to close themselves in the time of greatest adversitie. The manner of speaking is borrowed from that judgement and foresight, which God hath printed in this our Nature; for when that men espie great tempests appearing to come, willingly they will not remain uncovered upon the fields, but straightway they will draw them to their houses or holds, that they may escape the vehemency of the same; and if they fear any enemy to pursue them, they will shut their doors, to the end that suddenly the enemy should not have entry.

After this manner God speaketh to his people; as if he should say, The Tempest that shall come upon this whole Nation, shall be so terrible, that nothing shall appear but extermination to come upon the whole body: But thou my people (I say) that hearest my word, beleevest the same, and tremblest at the threatnings of my Prophets, now when the world doth insolently resist, let such (I say) enter within the secret Chamber of my promises, let them contain themselves quietly there, yea let them p. 117shut the door upon them, and suffer not infidelity, the mortall enemy of my trueth, and of my people that depend thereupon, to have free entry to trouble them (yea, farther to murther) in my promise; and so shall they perceive that my indignation shall passe, and that such as depend upon me, shall be saved.

Thus we may perceive the meaning of the Prophet; Whereof, we have first to observe, That God acknowledgeth them for his people, that are in greatest affliction; yea, such as are reputed unworthy of mens presence, are yet admitted within the secret Chamber of God. Let no man think that flesh and blood, can suddenly attain to that comfort; and therefore most expedient it is, That we be frequently exercised in meditation of the same. Easie 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 hath given us over in 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, proceedeth wholly from the holy spirit of God,1 John 5.1 John 5 as is the greatest victory of faith, which over-cometh the world; for increase whereof, we ought continually to pray.

This doctrine we shall not think strange, if we shall consider how suddenly our spirits are carryed away from our God, and from believing his promise, so soon as any great temptation doth apprehend us, then begin we to doubt, If ever we beleeved Gods promises, if God will fulfill them to us, if we abide in his favour, if he regardeth and looketh 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 the 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 loveth, and will defend, not onelyonly in affliction, but even in the midst of death it self.

Secondly, let us observe, That the judgements of our God, never were, nor yet shall be so vehement upon the face of the earth, but that there hath been, and shall be, some secret habitation prepared in the sanctuary of God, for some of his chosen, where they shall be preserved untill the indignation passe by, and that God prepareth a time, that they may glorifie him again, before the face of the world, that sometimes despised them; And this ought to be unto us no small comfort in these appearing dangers, to wit, that we be surely perswaded, That how vehement soever the tempest shall be, that it yet shall passe over, and some of us shall be preserved to glorifie the name of our God, as is aforesaid.

Two vices lurke in this our nature; the one is, That we cannot tremble at Gods threatnings, before that the plagues apprehend us, albeit, that we see cause most just, why that his fierce wrath should burn as a devouring fire. The other is, That when calamities before pronounced, fall upon us, then begin we to sinke down in despair, so that we never look for any comfortable end of the same.

p. 118To correct this our mortall infirmity in time of quietnesse, We ought to consider what is the justice of our God, and how odious sin is. And above all other, how odious Idolatry is in his presence, who hath forbidden it, and who hath 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 preservation of his Church, when it hath been in uttermost extremity: For never shall we finde the Church humbled under the hands of Traytors, and cruelly tormented by them; but therewith, we shall finde Gods just vengeance to fall upon the cruell persecuters, and his mercifull deliverance to be shewed to the afflicted: And in taking of this tryall, we should not onelyonly call to minde 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 beareth lesse love to his Church this day, then that he hath done from the beginning: For as our God in his own nature is immutable, so remaineth his love towards his elect, alwayes 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 those raging flouds 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 Names …ake,Eccles. histor. Sozomoni. lib. 5. cap. 5. will be the perpetuall Protector.

This saw that notable servant of Jesus Christ, Athanasius, who (being exiled from Alexandria by that blasphemous Apostata Iulian the Emperour) said unto his flock, who bitterly wept for his envious banishment; Weep not, but be of good comfort, said he, For this little cloud will suddainly vanish. A little cloud, he called both the Emperour himself, and his cruell tyranny; And albeit, That small appearance there, was of any deliverance to the Church of God, or yet, of any punishment, to have apprehended the proud tyrants, when the man of God pronounced these words, Yet shortly after, God did give witnesse, That those words did not proceed from flesh, nor blood, but from Gods very spirit. For not long after, being in warfare, he received a deadly wound, whether by his own hand, or by one of his own souldiers, the Writers cleerly conclude not, But casting his own blood against the Heaven, he said, Vicisti tandem Galilee, That is, At last thou hast overcome thou Galilean; So in despite, he termed the Lord Jesus, and so perished that tyrant in his own iniquity; The storm ceased, and the Church of God received now comfort.

Such shall be the end of all cruell persecuters, Their raign shall be short, their end miserable, and their name shall be left in execrations to Gods people; and yet shall the Church of God remain to Gods glory, after all storms. But now shortly, let us come to the last point.

p. 119For behold (saith the Prophet) the Lord will come out of his place to visit the iniquitie of the Inhabitants of the earth upon them, and the earth shall disclose her blood and shall no more hide her slain; because that the finall end of the troubles of Gods Chosen shall not be before that the Lord Iesus shall return to restore all things to their full perfection.

The Prophet bringeth forth the Etenall God, as it were from his owne place and habitation, and therewith sheweth the cause of his coming, to bee, That hee might take account of all such as have wrought wickedly; for that he meaneth, where he saith, Hee will visit the iniquity of the inhabitants of the earth upon them. And lest that any should thinke, That the wrong doers are so many that they cannot bee called to an account, he giveth unto the earth (as it were) an Office and charge to beare witnesse against all those that have wrought wickedly, and chiefly against those that have shed innocent blood from the beginning; and saith, That the earth shall disclose her blood, and shall no more hide her slain men.

If Tyrants of the earth, and such as delight in the shedding of blood should be perswaded 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 Majestie to anger, yea, provoke him to become his enemy for ever, if that he understood how fearfull a thing it is to fall into the hands of the living God?

The cause then of this blinde fury of the world, is the ignorance of God, and that men think that God is but an Idoll, and that there is no knowledge above, that beholdeth their Tyranny; neither yet Justice that will, nor power that can represse their impiety; but yet the Spirit of truth doth witnesse 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 angry visage against such as work iniquitie, he hateth and holdeth in abomination every deceitfull and blood-thirsty man, whereof he hath given sufficient document from age to age, in preserving the one, or at least in revenging of their cause, and in punishing of the other. Where it is said, That the Lord will come from his place, and that he will visit the iniquity of the inhabitants of the earth upon them, and that the earth shall disclose her blood, we have to consider, what most commonly hath been, and what shall be the condition of the Church of God, to wit, That it is not onelyonly hated, mocked, and despised, but that it is exposed as it were, in a prey, unto the fury of the wicked; so that the blood of the Children of God, is spilt like unto water upon the face of the earth.

The understanding whereof, albeit it be unpleasant to the flesh, yet to us it is most profitable, lest that we seeing the cruell entreatings of Gods servants, begin to forsake the Spouse of Jesus Christ, because that she is not so dealt withall in this unthankfull world, as the just and upright dealing of Gods Children do deserve: But contrariwise, for mercy they receive crueltie; for doing good to many, p. 120of all the reprobate they receive evill: And this is decreed in Gods eternall Councell, that the members may follow the trace of the head, to the end that God in his just judgement should finally condemne the wicked; for how should he punish the inhabitants of the earth, if their iniquitie deserved it not? How should the earth disclose our blood, if it should not bee unjustly spilt? Wee must then commit our selves into the hands of our God, and lay downe our neckes, yea, and patiently suffer our blood to bee shed, that the righteous Judge may require account, as most assuredly hee shall, 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 sheddeth, or consenteth to shed the blood of Gods Children, shall be guilty of the whole:A terrible, but must true sentence. So that all the blood of Gods children shall crie vengeance, not onelyonly in generall, but also in particular, upon every one that hath shed the blood of any that unjustly suffered.

And if any thinke it strange, that such as live this day, can be guilty of the blood that was shed in the dayes of the Apostles, let them consider, that the verity it selfe pronounced, That all the blood that was shed from the dayes of Abel, unto the dayes of Zacharie; should come upon that unthankfull generation, that heard his Doctrine, and refused it.

The reason is evident, for as there is two heads and captains that rule over the whole world, to wit, Jesus Christ, the Prince of Justice and Peace; and Sathan, called the Prince of the world; so are they but two Armies that hath continued battell from the beginning, and shall fight unto the end: The quarrell is one which the Armie of Jesus Christ do sustain, and which the reprobate do persecute, to wit, The eternall truth of the Eternall God, and the Image of Jesus Christ printed in his Elect, so that whosoever in any age persecuteth any one Member of IESUS CHRIST, for his Truths sake, subscribeth as it were, with his hand, the persecution of all that have passed before him.

And this ought the Tyrants of this age deeply to consider, for they shall bee guilty, not onelyonly of the blood shed by themselves, but of all (as is said) that hath been shed for the Cause of Jesus Christ from the beginning of the world.

Let the faithfull not bee discouraged, although they bee appointed as Sheepe to the Slaughter-house, for hee, for whose sake they suffer, shall not forget to revenge their cause. I am not ignorant, That flesh and blood will thinke that kinde of support too too late, for wee had rather bee preserved still alive, then to have our blood revenged after our death; and truely if our felicitie stood in this life, or if death temporall should bring unto us any damage, our desire in that behalfe were not to bee disallowed or condemned; But seeing that death is common to all, and that this temporall life, is nothing but miserie, and that death doth fully joyne us with our God, and giveth unto us the possession of our Inheritance, why should we thinke it strange to leave this world, and go to our Head and Soveraign Captain Jesus Christ?

Lastly, we have to observe this manner of speaking, where the Prophet p. 121saith, that The earth shall disclose her blood: In which words the Prophet would accuse the crueltie 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 bosome, who is by God appointed the common mother of mankinde, so that she unwillingly is compelled to open her mouth and receive their blood.

If such Tyrannie were used against any naturall woman, as violently to pull her infant from her Breasts, cut the Throat of it in her own bosome, and compell her to receive the blood of her deare Childe in her owne mouth, all Nations would hold the fact so abominable, that the like had never been done in the course of nature; no lesse wickednesse commit they that shed the Blood of Gods Children upon the face of their common mother the earth (as I said before:) But bee of good courage (O little and despised Flock of Christ Jesus) for hee that seeth your griefe hath power to revenge it, He will not suffer one teare of yours to fall, but it shall bee kept and reserved in his Bottell, till the fulnesse thereof bee poured downe from Heaven upon those that caused you to weep and mourne; this your mercifull 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 hath beene defiled with it, I say, with the blood of Gods Children; for otherwise, to shed the blood of the cruell blood-shedders, is to purge the land from blood, and as it were to sanctifie it; The earth (I say) shall purge her selfe of it, and shew it before the face of God; yea, the Beasts, Fowls, and other Creatures whatsoever, shall be compelled to render that which they have received, bee it Flesh, Blood or Bones that appertained to thy Children, O Lord, which altogether thou shalt glorifie, according to thy promise made to us in our Lord and Saviour IESUS CHRIST thy welbeloved Sonne, to whom with thee and the Holy Ghost be honour, praise, and glory for ever and ever. Amen

Let us now humble our selves in the presence of our God, and from the bottome of our hearts, let us desire him to assist us with the power of his Holy Spirit, that albeit for our former negligences God giveth us over into the hands of other then such as rule in his fear, that yet he letteth us not forget his mercy, and that glorious Name, that hath beene proclaimed amongst us; but that wee may look thorow the dolorous storm of his present displeasure, and see as well what punishment hee hath appointed for the cruell Tyrants, as what reward hee hath 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 appear to bee brought (as it were) to utter extermination, that wee may be assured, that in our God there is great power and will, to increase the number of his Chosen, untill they bee enlarged to rhe uttermost parts of the earth: Give us (O Lord) hearts to visite 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 joyfull resurrection, in the which wee shall possesse the fruit of that for which now we labour: In the mean time, p. 122grant unto us (O Lord) to repose our selves in the sanctuary of thy promise, that in thee we may finde comfort, till that this thy great indignation (begun amongst us) may passe over, and thou thy selfe appear to the comfort of thy afflicted, and to the terrour of thine and our enemies.

Let us pray with heart and mouth.

Almighty God and mercifull Father, &c. Lord into thy Hands I commend my spirit, for the terrible roaring of Gunnes and the noise of Armour do so pierce my heart, that my soule thirsteth to depart.

The last day of August 1565. at four of the Clock in the Afternoon, written indigestly, but yet truly so farre as memomory would serve, of those things that in publike I spake on Sunday, August 19. for the which I was discharged to preach for a time.The Castle of Edinburgh was shooting against the exiled for Christ Jesus sake. Be mercifull to thy Flock, O Lord, and at thy good pleasure put end to my misery. JOHN KNOX.

FINIS.

End of the text · John Knox, History of the Reformation of the Church of Scotland (1644)