History of the Reformation of the Church of Scotland

that flesh can do nothing but rebel against God ; for Abraham (no doubt) was an Idolater before that 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, as though it was sometimes greatly increased; but rather of such as should become the spiritual 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 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 did extend the Coasts of the earth for their habitation. And for the better undestanding hereof, let us shortly try the Histories, from their Captivitie to their deliverance, and after the same, to the coming of the Messias.

It is no doubt, but that Satan intended by the dispersion of the Jews, so to have profaned 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: 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, Soothsayers 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 virtue and good learning; and I doubt not but it was so understood of a great number of the Jews ; but the secret practice of the Devil 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 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 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 Soothsayers, 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 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 was sought (whose innocence the Devil envied) to have suffered the same judgment: He reclaimeth, and asketh time to disclose that secret; (I only touch the History, to let you see by what means God increaseth his knowledge) which being granted, the vision is revealed unto him, he showeth 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 only 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 only he that revealeth the secrets, seeing that thou couldest open this secret. And when Nebuchadnezzar, after that, puffed up in pride by the counsel of his wicked Nobility, 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 Abednago ; would not obey his unjust commandment, and so were cast in the flaming furnace of fire; and yet by God's 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, except 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 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 honor by Darius King of Persians and Medes, falleth into a desperate danger; For he was committed to prison among Lions, because that he was deprehended, breaking the Kings Injunction; not that the King desired the destruction of God's 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 Lions mouths, and so preserved his servant: Which considered with the sudden destruction of Daniel's enemies, by the same Lions, King Darius, besides his own confession, wrote to all people, tongues, and nations after this form; It is decreed by me, That in all the dominions of my Kingdom, men shall fear and reverence the God of Daniel, because he is the living God, abiding forever; whose Kingdom shall not be destroyed, and his dominion remaineth, who saveth and delivereth, and showeth signs and wonders in Heaven and in Earth, who hath delivered Daniel from the Lions.

This knowledge was yet further increased, in the days of Cyrus, who giving freedom to the Captives▪ to return to their own Native Country, giveth this confession; Thus saith Cyrus, the King of Persians, 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. Time will not suffer me to entreat 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 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 men's expectation; 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 reparation of the Walls of Jerusalem, 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 only that all things necessary for the building of the Temple, and for the Sacrifices that were to be there brent, should be ministered 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, 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 Jerusalem. And so, in despite of Satan, was the Temple built, the walls repaired, and the City inhabited, and in the most desperate dangers it was preserved, till that the Messias promised, 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, did replenish the earth with the true knowledge of God; and so did God in perfection increase the Nation, and the spiritual Seed of Abraham.

Wherefore, dear brethren, we have no small consolation, if the state of all things be this day rightly considered; we see in what fury and rage the world, for the most part, is now raised, against the poor Church of Jesus Christ, unto the which he hath proclaimed liberty, after the fearful bondage of that Spiritual Babylon, in the which we have been holden captives longer space, then 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 do profess 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 profess, shall in a moment utterly be consumed?

But against this fearful 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 man's judgment it appeareth utterly to be exterminate. This Promise hath our God performed, in the multiplication of Abraham's Seed, in preservation of it, when Satan labored 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? Only let us stick 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.

The Prophet meaneth, 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 deserveth small praise before men, for who can praise, or accept that in good part, which cometh as it were of mere compulsion; and yet rare it is, 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 maketh them careless, 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 mind, we may consider how God doth visit man, and how man doth visit God, and what difference there is, betwixt the visitation of God upon the reprobate, and his visitation upon the chosen.

God sometimes 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 visit his people being in affliction, to whom he sendeth comfort, or promise of deliverance, as he did visit the seed of Abraham, being oppressed in Egypt: and Zacharias saith, That God had visited his people, and sent unto them hope of deliverance, when John the Baptist was borne. But of none of these visitations speaketh our Prophet here, but of that only which we have already touched, to wit, when that 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 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 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 be 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, 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 John teacheth, saying; Whatsoever is in the world, is either the lusts of the eyes, the lusts of the flesh, or the pride of life. 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 that our stomachs are replenished with the corruption of these vices?

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

It behooveth therefore, that God himself shall violently pull his children from these venomous breasts, that when they lack the liquor and poison of the one, they may visit him, and learn to be nourished of him. Oh if the eyes of worldly Princes should be opened, that they might see with what humor 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 visit men, as well by his severe judgments, as by his merciful 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 visit 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 year to present themselves before the presence of the Tabernacle, and as we do, and as often as we present ourselves to the hearing of the Word; for there is the footstool, yea, there is the face and throne of God himself, wheresoever the Gospel of Jesus Christ is truly Preached, and his Sacraments rightly ministered.

But men may on this sort visit God hypocritically, for they may come for the fashion, they may hear with deaf ears; yea, they may understand, and yet never determine with themselves to obey that, which God 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 mind, 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 virtue, and forbiddeth impiety.

Repinest thou when God requireth 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 speaketh,) is only proper to the sons of God, who in the time when God taketh from them the pleasures of the world, or showeth 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 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 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 never learn wisdom, but in the land of righteousness, 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 merciful?

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 war against God? yea, when they have received from God such deliverance, that they cannot deny, but that God himself hath in his great mercy visited them, and yet that they continue wicked as before; what deserve they, but effectually to be given over unto a reprobate sense, that headlong they may 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 shown, should move them to repentance; but because the Scriptures beareth 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 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 merciful 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 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 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 pass, victory was obtained, not once only, but twice, and that by the merciful visitation of the Lord.

But how did Ahab visit God again for his great benefit received? Did he remove his Idolatry? did he correct his Idolatrous wife Jezebel? No, we find no such thing, but the one and the other, we find to have continued and increased in former impiety: But what was the end hereof? 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 obtained) they magnify God's Name, and after declare the fruits of repentance. Let us therefore that hear these judgments 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 merciful hands, and unfeignedly cry to him when he correcteth 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.

This is the second part of the Prophets complaint in the which he in the person of God's 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, 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 complete end of 70 years; during the 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 perceiving 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 then they have done at other times, I mind to contract that which resteth of this Text into certain points.

The Prophet here pierceth through all impediments that nature could object; And by the victory of faith, he overcometh, not only the common enemies, but the great and last enemy of all, to wit, death it self: 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 shall live, yea not only shall they live, but my very dead Carcase shall arise ; And so I see honor and glory to succeed this temporal 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 God's Word, the afflicted see life. Hypocrites, in the time of quietness and prosperity, can generally confess, That God is true in his promises; but bring them to the extremity, and there ceaseth the Hypocrite further to trust in God then he seeth natural means whereby God useth to work: But the true faithful, when all hope of natural means faileth, then fly 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 general, 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 natural 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 years of discretion) and none live in him, but those that with the Apostle can say, I live, and yet not I, but Christ Jesus that dwelleth in me; The life that I now live, I have by the faith of the Son of God. Not that I mean, That the faithful 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 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 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 himself, saying, Even my dead body shall arise ; and immediately after, giveth 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 dwelleth not in the dust) That they should awake, that they should sing and rejoice ; for they should arise and spring up from the earth, even as the Herbs do, after they have received the dew from above.

Time will not suffer that these particulars be so largely treated as 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 enclosed in the bosom of the earth, and therefore shall ye be led away Captives to Babylon, where ye shall remain many days and years, as it were buried in your Sepulchers.

But then call to mind, 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 Country, and City of Jerusalem. This, I doubt not, is the true meaning of the Prophets. The charge that he giveth to the dwellers in the dust, is to express the power of God's Word; whereby, he not only giveth life, where death apparently 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 Jerusalem, much less could he see the restitution of it with his corporal 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 mind, what the Prophet of God had before spoken.

And lest that his doctrine, and this promise of God made unto them by his mouth, should have been forgotten (as we are ever prone and ready to forget God's promises when we are pressed with any sorrow) God raised up unto them, in the midst of their calamity, his Prophet Ezekiel, unto whom, among many other visions, he gave this; The hand of the Lord first led him in a place, which was full of dry and dispersed bones. 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 voice, and he saw every bone join 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 dried, our hope is perished, we are plainly cut off; But behold, saith the Lord, I will open your graves, I will bring you forth of them, ye shall live, and come unto the Land of Israel, and ye shall know that I am the Lord.

This vision I say, given to the Prophet, and by the Prophet preached to the people, when they thought that God had utterly forgotten them, compelled them more diligently to advert, what the former Prophets had spoken. It is no doubt, but they carried with them, both the prophesy of Isaiah and Jeremiah, so that the Prophet Ezekiel is a Commentary to these words of Isaiah, where he saith. Thy dead, O Lord, shall live, with my body they shall arise. The Prophet bringeth in this similitude of the dew, to answer unto that part of their fidelity, who can believe no further of God's promises, then they are able to apprehend by natural judgment; 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 year to year in the order of nature, sometimes ye see the face of the earth decked and beautified with herbs, flowers, grass, 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 God's heavenly grace shall not be as effectual in you to whom he hath made his promise, as that it is in the herbs 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 natural judgment they could not apprehend that flesh once putrefied, 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 quickened, except it die, and that which thou sowest, thou sowest not that body that shall be, but bare corn, as it falleth, of wheat, or some other, but God giveth it a body as it pleaseth him, even to every seed his own body. In which words and sentence, the Apostle sharply rebuketh the gross ignorance of the Corinthians, who began to call in doubt the chief article of our faith, the resurrection of the flesh after that it was once resolved, because that natural judgment (as said he) reclaimed thereto. He reproveth (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, appeareth to die or putrefy, and so to be lost, yet we see that it is not perished, but that it fructifieth according to God's will and ordinance.

Now if the power of God be so manifest in raising up of the fruits of the earth, unto the which no particular promise is made by God, what shall be his power and virtue in raising up of 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 forever 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 marvelous preservation of his Church, and in the raising up of the same from the very bottom 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, 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 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, That there is no God. 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 forth light out of darkness, 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 judgment approacheth fast) we be 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 proceedeth:

Here the Prophet bringeth in God amiably calling upon his people to come to himself, and to rest with him, until such time as the fury and sharp plagues should be executed upon the wicked and 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 find chambers nor rest more prepared for the dearest children of God (so far as man's judgment can discern) then there was for the rebellious and disobedient; for such as fell not in the edge of the sword, or died not of pestilence, or by hunger, were either carried captives unto Babylon, or else departed after into Egypt, so that none of Abraham's 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 God's Children quiet habitation in spirit, howsoever the flesh be travelled and tormented.

The chambers are then God's sure promises, unto the which God's people are commanded to resort, yea, within the 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 hath printed in this our Nature; for when that men espy 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, believest the same, and tremblest at the threatenings 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 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, farther to murder) in my promise; and so shall they perceive that my indignation shall pass, and that such as depend upon me, shall be saved.

Thus we may perceive the meaning of the Prophet; Whereof, we have first to observe, That God acknowledgeth them for his people, that are in greatest affliction; yea, such as are reputed unworthy of men's presence, are yet admitted within the secret Chamber of God. Let no man think that flesh and blood, can suddenly attain to that comfort; and therefore most expedient it is, That we be frequently exercised in meditation of the same. 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, 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 carried 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 believed God's promises, if God will fulfill them to us, if we abide in his favor, 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 only in affliction, but even in the midst of death itself.

Secondly, 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 hath 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 prepareth a time, that they may glorify 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 persuaded, That how vehement soever the tempest shall be, that it yet shall pass over, and some of us shall be preserved to glorify the name of our God, as is aforesaid.

Two vices lurk in this our nature; the one is, That we cannot tremble at God's threatenings, before 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 sink down in despair, so that we never look for any comfortable end of the same.

To correct this our mortal infirmity in time of quietness, We ought to consider what is the justice of our God, and how odious sin is. And above all 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 find the Church humbled under the hands of Traitors, and cruelly tormented by them; but therewith, we shall find God's just vengeance to fall upon the cruel persecutors, and his merciful deliverance to be shown 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 beareth less 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, 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 those 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 Names • ache, will be the perpetual Protector.

This saw that notable servant of Jesus Christ, Athanasius, who (being exiled from Alexandria by that blasphemous Apostate Julian the Emperor) said unto his flock, who bitterly wept for his envious banishment; Weep not, but be of good comfort, said he, For this little cloud will suddenly vanish. A little cloud, he called both the Emperor himself, and his cruel 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 witness, That those words did not proceed from flesh, nor blood, but from God's 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 soldiers, the Writers clearly 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 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.

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

If Tyrants of the earth, and such as delight in the shedding of blood should be persuaded that this sentence is true, they would not so furiously come to their own destruction; for what man can be so enraged, that he would willingly do even before the eyes of God, that which might provoke his Majesty to anger, yea, provoke him to become his enemy forever, if that he understood how fearful a thing it is to fall into the hands of the living God?

The cause then of this blind fury of the world, is the ignorance of God, and that men think that God is but an Idol, and that there is no knowledge above, that beholdeth their Tyranny; neither yet Justice that will, nor power that can repress their impiety; but yet the Spirit of truth doth witness 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 iniquity, he hateth and holdeth in abomination every deceitful 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 only 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 spilled 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 cruel entreatings of God's servants, begin to forsake the Spouse of Jesus Christ, because that she is not so dealt withal in this unthankful world, as the just and upright dealing 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 deserved it not? How should the earth disclose our blood, if it should not be unjustly spilled? 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 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, everyone that sheddeth, or consenteth 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 everyone that hath shed the blood of any that unjustly suffered.

And if any think it strange, that such as live this day, can be guilty of the blood that was shed in the days of the Apostles, let them consider, that the verity it self pronounced, That all the blood that was shed from the days of Abel, unto the days of Zechariah ; should come upon that unthankful 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 Satan, called the Prince of the world; so are they but two Armies that hath continued battle from the beginning, and shall fight unto the end: The quarrel is one which the Army of Jesus Christ do sustain, and which the reprobate do persecute, to wit, The eternal truth of the Eternal God, and the Image of Jesus Christ printed in his Elect, so that whosoever in any age persecuteth any one Member of JESUS 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 be guilty, not only 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 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 revenge their cause. I am not ignorant, That flesh and blood will think that kind of support too too late, for we had rather be preserved still alive, then to have our blood revenged after our death; and truly if our felicity stood in this life, or if death temporal 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 doth fully join us with our God, and giveth unto us the possession of our Inheritance, why should we think it strange to leave this world, and go to our Head and Sovereign Captain Jesus Christ?

Lastly, we have to observe this manner of speaking, where the Prophet saith, that The earth shall disclose her blood: In which words the Prophet would accuse the cruelty of those that dare so unmercifully and violently force from the Breasts of the Earth, the dearest Children of God, and cruelly cut their Throats in her bosom, who is by God appointed the common mother of mankind, so that she unwillingly is compelled to open her mouth and receive their blood.

If such Tyrannie were used against any natural 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 fact 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 Bottell, till the fullness 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 forever 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 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 her self 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 Savior JESUS CHRIST thy well-beloved Son, to whom with thee and the Holy Ghost be honor, praise, and glory forever and ever. Amen

Let us now humble ourselves in the presence of our God, and from the bottom of our hearts, let us desire him to assist us with the power of his Holy Spirit, that albeit for our former 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 been proclaimed amongst us; but that we may look thorough the dolorous storm of his present displeasure, and see as well what punishment he hath appointed for the cruel Tyrants, as what reward he 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 be brought (as it were) to utter extermination, that we may be assured, that in our God there is great power and will, to increase the number of his Chosen, until they be enlarged to rhe 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 the which we shall possess the fruit of that for which now we labor: 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 that this thy great indignation (begun amongst us) may pass over, and thou thyself appear to the comfort of thy afflicted, and to the terror of thine and our enemies.

Let us pray with heart and mouth.

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