Sermon in Edinburgh

JOHN KNOXE THE servant of Jesus Christ, Inpreaching of his holy Evangel, to the beneuolent Reader, desireth grace and peace, with the spirit of righteous Judgment.

W ONDER NOT, Christian Reader that of all my study and travail within the scriptures of GOD these twentye years, I have set forth nothing in exponing any portion of scripture, except this only rude and indigest Sermon preached by me in the public audience of the church of Edingbrough the day and year above mencioned. That I did not in writ communicate my judgment upon the scriptures, I have ever thought and yet think myself to have most just reason. For considering myself rather called of my God to instruct the ignorant, comfort the sorrowful, confirm the weak, and rebuke the proud by tongue & lively voice in these most corrupt days, thā to compose books for the age to come, seeing that so much is written (& that by men of most singular condition) and yet so little well observed: I decreed to contain my self within the bonds of that vocation, whereunto I found myself especially called. I dare not deny (lest that in so doing I should be injurious to the giver) but that God hath revealed unto me secretes unknown to the world, and also that he hath made my tongue a trumpet to forwarne realms and nations, yea certain great personages, of mutations and changes, when no such things were feared, nor yet was appearing, a portion whereof cannot the world deny (be it never so blind) to be fulfilled, and the rest (alas) I fear shall follow with greater expedition and in more full perfection, than my sorrowful heart desireth. These revelations and assurances not withstanding, I did ever abstain to commit any thing to writ, contented only to have obeyed the charge of him, who commanded me to cry. If any then will ask to what purpose this only sermon is set forth, & greater matters omitted, I answer, to let such as Satan hath not altogether blinded see, upon how small occasions, great offense is now conceived. This sermon is it for the which from my bed I was called before the Council: and after long reasoning, I was by some forbidden to preach in Edingbrough so long as the King and Queen were in the town. This sermon is it that so offēdeath such as would please the Court, and yet will not appear to be enemies to the truth, that thei dare affirm that I have exceded the bonds of God's messanger. I have therefore faithfully committed unto writ, what soever I could remember might have been offensive in that sermon. To the ende that as well the enemies of God's truth, as the professors of the same, may either note unto me wherein I have offended, or at the least cease to condemn me before they have convicted me by God's manifest word. If any man think it easy unto me to mitigate by my pen the inconsiderate sharpness of my tongue, and so cannot men freely judge of that my sermon, I answer that neither am I so impudent that I will study to abuse the world, in this great light, neither yet so void of fear of my God, that I will auowe a lie in his own presence. And no less do I esteem it to be a lie, to deny or cōceile that which in his name I have once pronounced, than to affirm that GOD hath spoken, when his word assures me not of the same, for in the public place I consulte not with flesh and blood what I shall propone to the people, but as the spirit of my God who hath sent me and unto whom I must answer, moveth me, so I speak, and when I have once pronounced threatenings in his name (howe unpleasant soever they be to the world) I dare no more deny thē, than I dare deny that God hath made me his messinger to forwarne the inobedient of their assured destruction. At that sermō were auditors unto me not only professors of the truth and such as favor me, but rank papists, dissembled Hipocrites, & no small number of covetous clawbaks of the new court. Now I will appeal the conscience of them all, as they will answer in the presence of the eternal god, that either they bear me record now writing the truth, or else note unto me the sentences offensive then by me pronounced, & now ommitted in writing, for in God's presence I protest that so far as memory would serve me, I have written more vehemently, than in the action I spake and pronounced, but of purpose I have omitted persuasions and exhortations which then were made for alluring of such unto the fear of God, whom gladly I would have pleased, if so I could have done, & not have betrayed the manifest truth of my God. The Lord be merciful unto me that I did not more fully express whatsoever his holy spirit laid before me, in that text, which I am assured the indifferent reader shall think I have but slenderlye handled, all circumstances being cōnsidered. O Lord for thy great name sake give unto us Princes and rulers that delight in thy truth, that love virtue, hate impiety, and that desire rather to be roundely taught to their salvation, than deceyueably flattered to their everlasting confusion. Amen.

A SERMON PREACHED by John knoxe.

A S THE CONninge Maryner being Master, having his ship tossed with vehement tempest, and winds cōtrarious, is compelled oft to traverse, lease that either by too much resisting to the violence of the waves, his vessel might be overwhelmed, or by to much liberty granted, to be carried whither the fury of the tempest would, his ship should be driven upon the shore, & so make shipwreck: Evē so doth our prophet I saiah in this text which presentely ye have heard read. For he foreseing the gret desolation that was decreed in the counsel of the eternal, against Jerusalem and Judah, to weete, that the whole people that bare the name of GOD should be dispersed, that the holy city should be destroyed, the temple wherein was the Ark of covenant, and where GOD had promised to give his own presence, should be brent with her, the King taken, his sonnes in his own presence murdered, his own eyes immediately after to be put out, the nobility, some cruelly murdered, some shamefully lead away captives, and finally the whole seed of Abraham, rased as it were, frō the face of the earth, the Prophet (I say) fearing these horrible calamities, doth as it were, sometimes suffer himself and the people committed to his charge, to be carried away with the violence of the tempest, without further resistance, than by pouring forth his and their dolorous cōplayntes, before the majesty of GOD, as in the 13 .17. and .18. verse of this present text we may read. At other times he valiantly resisteth the desperate tempest, and pronounceth the fearful destruction of all such, as trouble the Church of GOD, which he pronounceth that God will multiply, even in such time as when it appeareth utterly to be exterminate. But, because there is no final rest to the whole body, till that the head return to judgment, he calleth the afflicted to patience, and promyseth such a visitation, as whereby the wickedness of the wicked shall be disclosed, and finally recompensed in their own bosoms.

These are the chiefest points which by the grace of God, we intend more largely at thy • present to entreat.

First the Prophet saith: O Lord our God, , other Lord's besides thee have ruled us.

This no doubt, is the beginning of the dolorous complaint in the which he first cōplayneth of the unjust tirannye 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 extremity apprechēded the people. For a hundredth year after his deceasse, was not the people lead away captive, yet he foreseing the assurance of the calamity, did before hand endite unto them the complaint that after they should make. But at the first sight it appeareth that the complaint hath small weight. For what new thing was it that other Lord's than GOD in his own person ruled them, seeing that such had been their regiment from the beginning. For who knoweth not that Moses, Aaron, & Joshua, the Judges, Samuel, David, and other godly rulers, were men, and not God. And so other Lord's than God, ruled them in their gretest prosperity.

For the better understanding of this complaynte, and of the mind of the Prophet, we must first observe from whence all authority and dominion floweth▪ And secondly, to what ende powers are appointed of God. The which two points being discussed, we shall the better understand, what Lord's, and what authority rules beside God, and who are they in whom God and his merciful presence rules.

The first is resolved to us by the words of the apostle, saying, There is no power but of God. David bringeth in the eternal God speaking to Judges and rulers, saying, I have said ye are God's, & the sons of the most highest. And Solomon in the person of GOD, affirmeth the same, saying: By me Kings reign, and Princes discern the things that are just. Of which places it is evident, that it is neither birth, influence of Stars, election of people, force of arms, not finally whatsoever can be comprehended under the power of nature, that maketh the distinction betwixt the superior power and the inferior, or that doth establish the royal throne of Kings, but it is the only and perfect ordinance of God, who willeth his power, terror & Majesty in a parte to shine in the thrones of Kings, and in the faces of his Judges, and that for the profit and comfort of man, so that who soever would study 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 betwyxt the upper powers and the subjects, doth nothing but euert & turn upside down the very throne of God, which he will to be fixed here upon earth, as in the ende and cause of this ordinance more plainly shall appear, which is the seconde point, we have to observe for the better understanding of the Prophets words and mind.

The end and cause then, why God prynteth in the weak and feeble flesh of man this Image of his own power & majesty, is not to puff up flesh in opinion of it self, neither yet that the heart of him that is exalted above others, shall be lifted up by presumption and pride, and so despise others, but that he shall consider that he is appointed Lieutenaunt to one, whose eyes continually watch upon him, to see and examine howe he behaveth himself in his office, 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, to use as it pleaseth him, but only to punish vice, and maintain virtue, that mē may live in such society, as before God is acceptable. And this is the very and only cause why God hath appointed powers in this earth.

For such is the furious rage of man's corrupt nature, that unless severe punishment were appointed and put in execution upon malefactors, better it were that man should live among brute and wild beasts, than among men. But at this present I dare not enter into the descriptiō of this common place, for so should I not satisfy the text, which by gods grace I purpose to absolve. This only by the way I would, that such as are placed in authority should consider, whether they reign and rule by God, so that God ruleth them, or if they rule without, besides and against God, of whom our Prophet here doth complain.

If any lust to take trial of this point, it is not hard: for Moses in the election of Judges, and of a King, describeth, not only what persons shall be chosen to that honor, but doth also give to him that is elected and chosē, the rule by the which he shall try himself whether God reign in him or not, saying: when he shall sit vpō the throne of his kingdō, he shall write to himself an examplar of this law in a boke by the priests the Levites, it shall be with him and he shall read therein all the days of his life, that he may learn to fear the Lord his god, and to keep all the words of this law & these statutes▪ that he may do them, that his heart be not lifted up above his brethrē, & that he turn not from the commandment to the right hand or to the left.

Thesame is repeated to Joshua in his inanguration to the regiment of the people by God himself, saying: let not the boke of this law depart fro thy mouth, but meditate in it day & night, that thou mayst keep and do according to all that which is written in it. For then shall thy way be prosperous, and thou shalt do prudently.

The first thing thē that god craveth of him that is called to the honor of a king, is the knowledge of his will revealed in his word.

The second is an upright and willing mind to put in execution such things as God commandeth in his law, without declining either to the right, or left hand.

Kings then have not an absolute power to do in their regiment what pleaseth them, , but their power is limited by gods word. So that if they strike where god commandeth not, they are but murderers, & if they spare, where GOD commandeth to strike, they and their throne are criminal and guilty of the wickedness that aboundeth upon the face of the earth, for lack of punishment.

O if Kings and Princes should consider what accompt shall be craved of them, as well of their ignorance and misknoweledge of God's will, as for the neglecting of their office But now to return to the words of the Prophet. In the person of the whole people he doth complain unto God, that the Babylonians (whō he calleth other Lord's besides God, both because of their ignorance of God, and by reason of their cruelty and inhumanity) had long ruled over them in all rigor, without pity or cōcompassion had upon the ancient men, and famous matrones. For they being mortal enemies of the people of God, sought by all means to aggravate their yoke, yea, utterly to have exterminate the memory of thē 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, nevertheless, only in thee shall we remember thy name (others read it, Put we will remember thee only and thy name ) But in the Hebrew there is no Coniunction copulative in that sentence. The mind of the Prophet is plain, to wit, that not withstanding the long sustained affliction, the people of God declyned not to a false and vain religion, but remembered God that sometime appeared to them in his merciful presence, which albeit then they saw not, yet would they still remember his name, that is, they would cal to mind the doctrine and promise which sonetimes they hard, albeit in their prosperity, they did not sufficiently glorify God, who so mercifully ruled in the midst of them. The temptation no doubt of the whole Israelites was gret in those days. They were carried captives from the land of Canaan, which was to thē the gage & pledge of God's favor towards thē. For it was the inheritance that God promised to Abrahā & to his seed forever. The league & covenant of God's protection appeared to have been broken. They lamentably cōplain that they saw not their accustomed signs of God's merciful presence. The true prophets were few, & the abominations used in Babylon were exceeding many. And so it might have apered to thē, that in vain it was, that they were called the posterity of Abrahā, or that ever they had received law or form of right religion frō god. That we may the better fele it in our selves, the temptatiō, I say, was evē such, as if God should utterly destroy all order & policy that this day is withī his church, that the true preaching of the word should be suppressed. The right use of sacraments abolished, Idolatry & papistical abomination erected up again. And therewith, that our bodies should be takē prisoners by Turks or other manifest enemies of God & of all Godliness▪ Such I say was their temptatiō. How notable then is this their cōfessiō that in bondage they make, to wit, that they will remember God only, albeit he hath appeared to turn his face from them, they will remember his name, and will cal to mind the deliverance promised.

Hereof have we to consider what is our duty, if God bring us (as for our offenses and unthankfulness iustely 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, who leaveth not his own destitute of some comfort in their most desperate calamities. This is then our duty, not only to confess our god in the time of peace and quietness, but he chiefly craveth that we auowe him, in the middeste of his and our enemies. And this is to do, but it behooveth that the spirit of God work in us above all power of nature. And thus we ought earnestly to meditate before the battle rise more vehement, which appeareth not to be far of, but now must we enter in somewhat more deeply to consider these judgments of God.

This people entreated as we have heard, was the only people upon the face of the earth, to whō God was rightly known, among them only were his laws, statutes, ordinances, and sacrifices used, and put in practice. They only invocated his name, and to them alone, had he promised his protection and assistance. What then should be the cause, that he should give them over 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 forespoke by Isaiah put in just execution, giveth an answer, in these words. I gave unto them laws that were good, in the which, whosoever should walk, should live in them. But they would not walk in my ways, but rebelled against me, and therefore, I have given unto them laws, that are not good, and judgments, in the which they shall not live The writer of the books of kings and cronicles 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 amende their wicked ways (for he would have spared his people and his tabernacle) but they mocked his servants, and would not return unto the Lord their God to walk in his ways. Yea, Judah it self kept not the precepts of the Lord God, but walked in the manners & ordinances of Israel: that is, of such as then had declyned to Idolatry frō the days of Jeroboam. 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 frō his presence.

Hereof, it is evident, that their stubborn 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 merciful will revealed unto us in his word, and that order of justice, that by him for the comfort of man is established among men. It is no doubt, but that obedience, is the moste acceptable sacrifice unto God, and that which above all things he requireth, that when he manifesteth himself by his word, that men follow according to their vocation and commandment. Now so it is, that God by that great pastor out Lord Lesus, now manifestly in his word calleth us from all impiety, as well of body, as of mind; to holiness of life, and to his spiritual service. And for this purpose, he hath erected the throne of his mercy among us the true preaching of his word, together with the right administration of his sacramet, but what is our obedience. Let every man examine his own conscience, and consider what statutes and laws we would have to be given unto us.

Wouldst thou O Scotland have a King to reign over thee in justice, equity, and mercy? Subject thou thyself to the Lord thy God, obey his commandments, and magnify thou that word that calleth unto thee. This is the way, walk into it, and if thou wilt not, , flatter not thyself, the same justice remaineth this day in God to punish thee Scotland, and thee Edinburgh in especial, that before punished the lande of Judah, and the city of Jerusalem. Every realm or nation (saith the Prophet Jeremiah) that likewise offendeth, 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 Solomon doth cōplain) reigneth nothing but fraud and violence, accuse thy own ingratitude and rebellion against God. For that is the only cause, , 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, & the aged, the captain, and the honorable, the counceller and the cunning artificer. And I will appoint, saith the Lord, children to be their princes, and babes shall rule over them. Children are extorcyoners 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 godliness, and wicked men without God, to reign above us: Let us accuse and condemn our selves, as the only cause of our own miseries. For if we had heard the voice of the Lord our God, & given upright obedience unto the same, God should have blessed us, he should have multiplied our peace, and 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, saith be, neither shall the tiraunts, or the dead arise, because thou hast visited and scattered them, and destroyed all their memory.

Frō this .14. verse unto the end of the .19. it apeareh 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, thy dead men shall live. Secondly he saith, thou hast visited and scattered them, & destroyed all their memory. Imediately thereafter he saith, thou hast increased the natiō O Lord, thou haste increased the nation. They have visited thee, and have poured forth a prayer before thee.

Who, I say, would not think, that these are things not only spoken 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 memorial remaineth. And to be so increased, that the coasts of the earth shall be replenished, seme to import plain contradiction. For removing of this doubt, and for better understanding of the Prophets mind, we must understand that the Prophet had to do with diverse forts of mē. He had to do with the conjured & manifest enemies of God's people, the Caldes or Babylonians, even such as profess Christ Jesus, have to do with the Turk and Sarazens. He had to do with the seed of Abraham, whereof there were three sorts. The ten tribes all degenerate from the true worshipping, and corrupted with Idolatry, as this day, are our pestilent papists in all realms and nations.

There rested only the tribe of Judah and Ierusalē, 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 bosom of the visible Church) a great number that were hipocrits, as this day yet are among us, that do profess the Lord Jesus and have refused papistry, not a few that were lycentious lyuers, some that had turned their back to God, that is had forsaken all true religion, and some that lived a most abhominable life, as Ezekiel saith in his vision. And yet there were some godly as a few wheat corns oppressed and hid among the multitude of such chaff. Now according to this diversity, the Prophet keepeth diverse purposes and yet in moste 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 God's people, 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 arise. Thou hast scattered thē and destroyed their memorial. In which words he fighteth against the present temptation, and dolorous estate of God's people, and against the insolent pride of such as oppressed them, as the Prophet should say. O ye troublers of God's people, howsoever it appeareth to you in this your bloody rage, that God regardeth not your cruelty, not considereth not what violence ye do to his pore afflicted, yet shall ye be visited, yea, your carcases shall fall and lie as stinking carions upon the face of the earth, ye shall fall without hope of life, or of a blessed resurrection. Yea, howsoever ye gather your substance & augment families, ye shall be so scattered, that ye shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.

Hereof have the tirauntes their admonition, & the afflicted church inestimable comfort. The tiraunts that now do oppress, shall receive the same end that they which have passed before, that is, they shall die and fall with shame without hope of resurrection as is aforesaid, not that they shall not arise to their own confusion & just condempnation, but that they shall not recover power to trouble the servants of God, neither yet shall the wicked arise as David saith, in the council of the just.

Now have the wicked their councils, their thrones, & finally handeling for the most part of all things that are upon the face of the earth, but the pore servants of God are reputed unworthy of men's presence, yea they are more vile before these proud tyraunts, than is very dirt and mire that is trodden under foot. But in that glorious resurrection, this estate shall be changed. For thē shall such as now by their abhominable living and cruelty, destroy the earth & molest gods children, see him whom they have pierced. They shall see the glory of such, as now they persecute, to their terror and everlasting confusion. The remembrance hereof ought to make us patient in the days of affliction, and so to comfort us, that whē we see tiraunts in their blind rage tread under foot the saints of god, that utterly we despair not, as that there were neither wisdom, justice, nor power above in the heavens to repress such tyranny, and to redress the dolors of the unjustly afflicted. No brethrē, 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 wisdom and power in a moment to change the joy and mirth of our enemies, into everlasting mourning, and our sorrows into joy and gladness that shall have no ende.

Let us therefore in these apparent calamities (and marvel not that I say calamities apparent, for he that seeth not a fire begun, that shall burn more than we loke for, unless God of his mercy quench it, is moore than blind.) Yet I say, let us not be discouraged, but with unfeigned reap̄tance, let us return to the Lord our God, let us accuse and condemn our former negligence, and steadfastly depend upon his promised deliverance, and so shall our temporal sorrows, be converted into joy everlasting, 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 throughout the text. Now proceedeth the Prophet and saith.

Thou hast increased the nations, O Lord, thou hast increased the nation, thou art made glorious, thou hast enlarged all the coasts of the earth.

Lord in trouble. &c.

In these words the Prophet giveth consolation to the afflicted, assuring them that howe 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 dispersion, than he was during the time of their prosperity: This promise no doubt was incredible when it was made. For who could have been persuaded that the destruction of Jerusalem, should have been the means, whereby the nation of the Jews should have been increased, seeing that much rather it appeared that the overthrow of Jerusalem, should have been the very abolishing of the seed of Abraham. But we must consider to what ende it was that God revealed himself to Abrahā, and what is contained in the promise of the multiplication of his seed, and of 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 without God first cal man, and reveal himself unto him, that flesh can do nothing but rebel against God. For Abraham no doubt was an Idolater before that God called him from Vr of the Caldeis. 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 understanded of his natural seed, although it was sometimes greatly increased, but rather of such as should become the spiritual seed of Abraham, as the Apostle 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, than 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 understanding hereof, let us shortly try the histories from their captivity 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 thē should neither have remained the true knowledge of God, nor yet the spirit of sanctificatiō. But that all should have come to a like ignorance and 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, South sayers 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 & good learning. And I doubt not, but it was so understanded of a great number of the Jews. But the secret practice of the Devil, was understanded of Danyell, 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 thereafter to show himself myndefull of his promise made by his Prophet. And he beginneth to trouble Nabuchodonezar 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. Wherupon were called all divines, Interpreters of dreams, & Soothsayers, of whom the King demanded, if thei 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 God's, 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 most envied) to have suffered the same judgment. He reclaymeth 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 visiō 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 frō the God of Abraham, who only was, and is, the true God▪ which thing understanded, the king burst forth in his confession, saying, of a truth your God is the moste excellent of all God's. And he is Lord of kings and only he that revealeth the secretes, seeing that thou couldest open this secret.

And when the king after, 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, & that Sydrack, Misacke and Abednago, would not obey his unjust commandment, & 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 & Abednago is to be praised, who hath sent his Angels and delivered his worshippers, that put their trust in him, who have done against the kings commandment, who have rather given their own bodies to torment, than that they would worship another God except their own God. By me therefore is there made a decree, that whosoever shall blaspheme the God of Sydrack, Misack & Abednago, that he shall be cut in pieces, and his house shall be made detestable.

Thus we se how God began even almost in the beginning of their captiuitye, to notify his name, to multiply his knowledge, & set forth as well his power, as his wisdom & true worshipping, by those that were taken prisoners, yea that were despised and of all men contempned. so that the name & fear of the God of Abrahā, was never before notified to so many realms & nations. This woēderous work of God proceeded from one Empire to another. For Daniel being promoted to great honor by Darius king of Perses and Medes, falleth into a desperate danger. For he was committed to prisō among Lions, because that he was deprehended breaking the kings iniunctiō, 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 soddaine destruction of Daniel's enemies by the same Lions, king Daryus 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 Danyell, 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 natyue country, giveth this confessiō. 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 to entreat the points of this confession, neither yet did I for that purpose adduce the history. But only to let us see howe constantlye God kept his promise in increasing of his people, and in augmēting 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 & 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 ende, that a decree was given by Daryus (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 donghil: 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 moste desperate dangers, it was preserved, til that the Messias promised, the glory of the seconde temple came, manyfested himself to the world, suffered and rose again according to the scriptures. And so by sending forth his gospel from Jerusalem, did replenish the whole earth with the true knowledge of God, and so did God in perfectiō increase the nation and the spiritual seed of Abraham.

Wherefore dear brethren, we have no small consolation, if the estate of all things be this day rightly considered, we see in what fury and rage the world for the moste parte is now raised against the pore Church of Jesus Christ, unto the which, he hath proclaimed liberty after this fearful bondage of that spiritual Babylon, in the which we have been holden captives of longer space, than Israel was prisoner in Babylon it self. For if we shall consider upon the one parte the multitude of those that live without God: and upon the other parte, 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 & 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 our 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 ende 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 moste dangerous age? Only lee 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.

Lord in trouble have they visited thee, they poured out a prayer when they chastening was upon them.

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 parte which cometh as it were of mere compulsion. And yet rare it is that any of God's children do give vnsayned 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 vnmindeful of those things that God chiefly craveth of them, which imperfection espied, and the danger that thereof might ensewe, 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 thereafter, 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 howe 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 Zechariah 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 childrē, to call them from the venomous beasts of this corrupt world, that they suck not in over great haboundance, the poison thereof, & doth as it were, wean them, from their mothers paps, that they may learn to receive other norishmēt. True it is that this weaning (or spaning as we term it) frō 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 frō 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 trobleth 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, and what that is, the Apostle John teacheth, saying: what soever 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, howe can it be, that our souls can feed upon chastity, temperance, and humility, so longe, as that our stomaks are replenished with the corruption of these vices.

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

It behooveth therefore that God himself shall violently pul his children from these venomous breasts, that when they lack the liquor & 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 lyquor 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 res •• th to understand howe 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 Sabothes and daily oblations were commanded thrice a year to present them selves before the presence of the tabernacle, and as we do, as often as we present our selves to the hearing of the word. For there is the fotestole, yea, there is the face and throne of God himself, wheresoerver the gospel of Jesus Christ is truly preached, and his sacraments rightly ministered.

But men may on this sort visit God hipocritically, 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 mē be assured that he (who searcheth the secrets of hearts) will be auēged of all such. For nothing can be to God more odyous, than to mock him in is 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 care 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 cōdempnation. Mockest thou at God's threatenings? Thou shalt feel the weight and truth of them, albeit to late, when flesh & 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 reprobate 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 lande of righteousness, that is where the very knowledge of God aboundeth, he will do wickedly, which is a crime above all others abhominable. For to what ende is it that God erecteth his throne among us? but for that we should fear him. Why doth he reveal 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 & knowing what God requireth of them do malepertly 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 even as before. What deserve they? but effectually to be given over into a reprobate sense, that hedlong they may run to ruin both of body and soul. It is almost incredible that 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 meruell, 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 boke of the kings is written, received many notable benefits of the hand of God, who did visit him in diverse sortes, some times 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 by his wife, he plagued whole Israel by famyne. He revealed to him his will and true religion by the Prophet Helias, he gave unto him sundry deliverances, but one moste special, when proud Benhadab 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 tirant. 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 232 he should deface that great army, in the which there were .32. Kings with all their forces: 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 howe 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 & increased informer impiety. But what was the ende 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 may understand, what difference there is betwixt the visitation of God vpō the reprobate, and his visitation vpō his chosen. The reprobate are visited, but never truly humbled, nor yet amended. The chosē being visited, they sobbe, and they cry unto God for mercy (which obtained) they magnify God's name, and after declare the fruits of repentance. Let us • herefore that hear these judge • ents of our God, call for the assistance of his holy spirit, that how soever 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 & complaints were not in vain, but let us hear what the Prophet saith further.

Lyke as a woman (saith he) with child that draweth near to the travail, is in sorrow and crieth in her pains, so have we been in thy sight. O Lord, we have conceived, we have borne in vain, as though we should have brought forth the wind.

Saluations were not made to the earth, neither, did the Inhabitants of the earth fall.

This is the seconde parte of the Prophets complaint, in the which he in the person of God's people complaineth, that of their great affliction there appeared no ende. 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 trauayling in her child birth. But it is to another ende. 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 & dolorous time of their captivity, in the which they continually trauayled for deliverance, but obtained it not before the complete ende 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, gat no help. Nor perceived any deliverance. For the Inhabitants of the world fell not, that is, the tirantes and oppressors of gods people, were not taken away, but still remained and continued blasphemers of God an 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 first fighteth against the present desperation. After be introduceth God himself calling upon his people. And last of all he assureth his afflicted, that God will come, and require accompt of all the blood thirsty tirants of the earth.

First fighting against the present desperation, he saith, thy dead shall live, even my body (or with my body shall they arise,) awake and sing ye that dwell in the dust. For thy dew is as the dew of herbs.

The Prophere here pierseth through all impedimentes 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 itself. For this would he say, Lord I see nothing to thy chosen, but misery, to follow misery, and one affliction to succeed another, yea in the ende I see, that death shall devour thy dearest children. But yet, O Lord, I see thy promise to be true, and thy love to remain towards thy chosen, even when death appeareth to have devoured them. For thy dead shall live, yea not only shall they live, but my very dead careasse 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 finallye, 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 throughout the light of God's word the afflicted see life: Hipocrites in the time of quietness & 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 than 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 fayloth, 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 old Adam. Die in the Lord can none except those that live in him (I mean of those that attain to the years of discretion) and none live in him, except those that with the Apostle can say I live, not I but Christ Jesus liveth in me. The life that now I 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 all 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 living and everlasting God, which whosoever despiseth, refuseth life and joy everlasting.

The Prophet transferreth all the promises of God to him self, saying, Even my dead body shall arise, and immediately after, giveth commandment & charge to the dwellers in the dust, that is, to the dead carcasses of those that were departed (for the spirit and soul of man dwelleth not in the dust) that they should awake, 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.

Tyme will not suffer that these particulars be so largely entreated, as they merit, & as I gladly would, And therefore let us first consider, that the Prophet in trāsferring the power and promise of God to him self, doth not vendicate 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 he should say, my words appear to you now to be incredible, but the day shall come, that I shall be taken frō you, my carcas 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 cal 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 Prophet. 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 appa • antly had prevailed, but also by it he calleth things that are not, even as if they were. Ture it is that the Prophet Isaiah saw not the destruction of Jerusalem, much less could he se the restitutiō 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 forgottē (as we are ever prone and ready to forget God's promises when we are pressed with any sorrow) God raised up unto thē in the midst of 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 ye shall live: I shall give unto you sinews, flesh, and skin, and ye shall live. And while the Prophet spake (as he was commanded) he heard a voice, and he saw every bone join in his marowe. 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, & 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, 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 of, but behold saith the Lord, I will open your graves, I will bring you forth of them, ye shall live and come unto the lande 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 forgoten them, compelled them more diligently to aduert, what the former Prophets had spoken. It is no doubt, but they carried with them both the prophecy of Isaiah and Jeremiah, so that the Prophet Ezekiel is a commentary to these words of Isaiah, where he saith, thy dead O Lord shall live, with my body they shall arise. The Prophet bringeth in this similitude of the deawe, to answer unto that part of their fidelity, who can believe no further of God's promises, than they are able to apprehend by natural judgment. As he would say, think ye this impossible, that God shall give life unto you and bring you to an estate of a commō wealth again, after that ye be dead, and as it were rased 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 replenishe 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 secrete vaynes 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 rightlye waighe 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 putryfied and resolved, as it were in other substance should arise again and return again to the same substance & nature. O fole (saith he) that which thou sowest is not quickened, except it dy, & 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 sharpelye 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 is) reclaimed thereto. He reproveth (I say) their gross ignorance, because that 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, to 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 solempne promise of Jesus Christ his eternal wisdom, and the verity it self that cannot lie, yea, seeing that the members must once comm • nicate with the glory of the head, howe shall our bodies which are flesh of his flesh and bone of his bones he still forever in corruptiō, seeing that our head Jesus Christ is now exalted in his glory. Noyther yet is this power land 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 titauntes 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 shall see the face of the church with in this realmeso defaced (as I think it shall be sooner than we look for) when we shall see, I say, virtue to be despised, vice to be maintained, the verity of God to be impugned, lies and men's inventions, holden in authority, and finally when we shall see the true religion of our God, and zealous observers of the same, to be trodden under the feet of such as in their heart say 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, & finally that it is he, that calleth thigs that are not, even as if they were, as before we have hard. And if in the day of our temptation (which in my judgment approacheth fast) we be thus armed. If our incredibilitie cannot utterly be removed, yet shall it so be corrected, that damnable desperation oppress us not.

But now let us hear howe the Prophet proceedeth, Come (saith he,) thou my people enter within thy chambers, shut thy door after thee, hide thyself a very little while until the indingnation pass over.

Here the Prophet bringeth in God amiably calling upon his people to come to himself, and to rest with him unto such time as the fury & 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) than there was for the rebellious and inobedient. For such as fell not in the edge of the sword, or died not of pestilence, or by hunger, were either carried captives into Babylō, or else departed after into Egypt, so that none of Abraham's feed, had either chamber or quiet place to remain within the lande of Canaan. For the resolution hereof we must understand that albert the chambers whereunto God called his chosen, be not visible. Yet notwithstanding they are certain, & offer unto God's children quiet habitation in spirit, howsoever the flesh be trauayled and tormented.

The chambers are then God's sure promises, unto the which gods people is commanded to resort, yea within the which they are cōinaunded to close them selves in the time of greatest adversity. The manner of speaking is borrowed frō that judgment & foresight, which God hath printed in this our nature. For whe! that men espy great tempests appearing to come, willingly, they will not remain uncovered vpō the fields, but straight way, 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 ende that suddenly the enemy shall not have entry. After this same manner God speaketh to his people, as he should say, the tempest that shall come upon this whole nation shall be so terrible, that nothing shall appear but exterminatiō to come vpō the whole body. But thou my people, thou I say, that hearest my word, believest the same, and tremblest at the threatenings of my Prophets, now when the world doth insolētly resist, let such I say, enter within the secrete 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 (yea rather to murder) my promise. And so shall they perceive that my indignation shall pass, and that such as depend vpō 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 with the secrete chamber of God. Let no man think that flesh and blood can sodaynely attain to that comfort, & therefore most expedient it is, that we be frequentlye exercised in meditatiō 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 givē us over in the hands of our enemies, and turned (as it were) his back unto us, then I say, still to reclayme him to be our God, and to have this assurance that we are his people, proceedeth wholly frō the holy spirit of God, as is the greatest victory of faith, which overcometh 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 sone 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 quietlye 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 firmelye to believe, that we are his people whom he loveth, and will defend, not only in affliction, but even in the midst of death it self.

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 secrete 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 howe vehement that ever 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 moste 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 desperation, so that we never loke 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 howe odious sin is. And above all other, how odyous Idolatry is in his presence who hath forbidden it, and who hath so seuerelye punished it in all ages from the beginning. And in the time of our afflictiō 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 tirantes and cruelly tormented by them, but therewith we shall find God's just vengeance to fall upon the cru • ell persecutors, and his merciful deliverance to be shown to the afflicted▪ And in taking of this trial, we should not only cal 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, than 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 & 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, caste 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 sake 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 tirants, 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 warfarre, 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 heavē, 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 tiraunt in his own iniquity, the storm ceased and the church of God rceyued now comfort.

Such shall be the ende of all cruel persecutors, their reign shall be short their ende miserable, & their name shall be left in execratoni to God's people. And yet shall the Church of God remain to God's glory after all storms.

But now shortly let us come to the last point. For behold saith the Prophet, the Lord will come out of his place to visit the iniquity of the inhabitants of the earth vpō them. And the earth shall disclose her blood and shall no more hide her stain, because that the final ende of the troubles of God's chosen, shall not be before that the Lord Jesus shall return to restore all things to their full perfection.

The Prophet bringeth forth the eternal God, as it were from his own place and habitation, and therewith showeth the cause of his coming to be, that he may take account of all such as have wrought wickedlye, for that he meaneth, where that 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 can not be called unto accompt, 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 frō the beginning. And saith, that the earth shall disclose her blood, and shall no more hide her slain men.

If the tirants of the earth & such as delight in shedding of blood should be persuaded that this sentence is true, they should not so furiouslye 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 may 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 & prayers, so is his angry visage against such, as work iniquity. He hateth and holdeth in abomination every disceitful and blood thirsty man. Whereof he hath given sufficient document from age to age in preserving the one, or at the lest in revenging of their cause, and in punishing of the other. Where it is said that the Lord will come frō 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 moste 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 pray, unto the fury of the wicked, so that the blood of the children of God, is spilled like water upon the face of the earth. The understanding whereof, albeit it be unpleasant to the flesh. Yet to us it is most profitable, least that we, seeing the cruel entreatings of God's servants, begin to misknowe the spouse of Jesus Christ, because that she is not entreated in this unthankful world, as that the just and upright dealing of God's children doth 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 ende, that God in his just judgments, should finally condemn the wicked. For howe 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 our selves into the hands of our God, and lay down our necks, yea & pacientlye suffer our blood to be shed, that the righteous judge may require accompt, 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 every one 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 unthankfull generation, that heard his doctrine, and refused it. The reason is evident, for as there is two heads and and captains that rule upon the whole world, to wit, Jesus Christ, the Prince of justice and peace, & 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 ende. The quarrel is one which the army of Jesus Christ sustain, 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 truth sake, subscribeth as it were with his hand, the persecution of all that have passed before him. And this ought the tirantes of this age deeply to consider, for they shall be giltye not only of the blood shed by themselves, but of all (as said is) 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 suporte, too too late. For we had rather be preserved still alive, than to have our blood to be 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 dampened. But seeing that death is common to all, and that this temporal life, is nothing but misery, & 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 & sovereign captain Jesus Christ?

Now last we have to observe this manner of speaking, where that the Prophet saith. The earth shall disclose her blood. In which words, the Prophet would accuse the cruelty of those that dare so unmercifully ryue from the breasts of the earth, the dearest children of God, and cruelly cut their throts in her bosom, who is by God appointed the common mother of mankind, so that she unwillingly is compelled led to open her mouth, & receive their blood.

If such tyranny were used against any natural woman, as violently to pull her infant frō her breasts, cut the throat of it in her own bosom, and compel here to receive the blood of her dear child in her own mouth, all nations would hold the fact so abhominable, that the like had never been done in the course of nature. And no less wickedness commit they that shed the blood of God's children upon the face (as I have said) of their common mother the earth. But be of good courage (O little & despised flock of Christ Jesus) for he that seeth your grief hath power to revenge it. He that will not suffer one tear of yours to fall, but that shall be kept and reserved in his bottle, till the fullness thereof be poured down from heaven upon th • se 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 bloudshedders, 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 iniustly they have received, be it flesh, blood, or bones that appartained to thy children O Lord, which altogether thou shalt glorify, according to thy promise made to us in Jesus Christ thy son, to whom with thee and the holy Ghost be honor, praise, and glory, forever and ever. Amen.

Let us now humble our selves 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 give us over in the hands of other than such as rule in his fear, that yet he let us not forget his mercy, and that glorious name, that hath been proclaimed amongst us: but that we may loke throughout the dolorous storm of his present displeasure, and see as well what punishment he hath appointed for the cruel tirants, as what reward he hath laid in store for such as continue in his fear, to the ende: that it would further please him to assist, that albeit we see his Church so diminished, that it shall appear to be brought, as it were, to utter extermination, that yet we may be assured, that in our God, there is power and will, to increase the number of his chosen, even while they be enlarged, to the uttermost coasts of the earth. Give us O Lord, hearts to visit thee in time of our affliction. And that albeit we see none ende of our dolors, that 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 the which now we travail. And in the mean season, grant unto us O Lord, to repose our selves 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 enemies. Let us pray with heart & mouth. Almighty God and merciful father, &c. Lord in thy hands I commend my spirit. For the terrible roaring of Gunnes and the noyce of armor do so pierce my heart, that my soul thirstith to depart. The last of August. 1565. at .4 at after noon written indigestly, but yet truly, so far as memory would serve, of those things that in public preaching I spake upon Sondaye the .19. of August. For the which I was discharged to preach.

Be merciful to thy flock, O Lord, and at thy good pleasure, put ende to my misery.

The Superintendents Ministers and commissioners of the Churches reformed within this realm of Scotland assembled in Edenbrough the .xxv. day of December .1565. to all faithful within the same realm desire grace and peace. from God the Father and from our Lord Jesus Christ with the perpetual comfort of the holy Ghost.

T HE SOROWfull complaints of all Ministers in general, and of some now more to be lamented in others in particular, being considered in this our last assembly (beloved in the Lord Jesus) diverse men were of diverse judgments, howe the grief and poverty of such as faithfully travail in their vocation within the Church of God, might somewhat be relieved. After long reasoning it was concluded, that a supplication should be direct to the Queens Majesty, requiring that respect might be had to the extreme necessity of our Ministers. But because that the necessity of our brethren is great, and their poverty present, and that the remedy cannot be sudden nor yet certain, it was thought expedient, that a general admonition should be made to all the faithful, to have respect to the necessity of the Ministers universally. But especially, that the faithful in every parish have consideration to the necessity of such as travail amongst them in true doctrine & wholesome exhortatiō, which admonition, whosoever despiseth, despiseth no doubt, the chief duty of a Christian. For alas with what conscience can we eat our own bread, and know the bowels of such as offers to us the bread of life, and minister to us spiritual things, to crave of God and us but a reasonable sustentation, and yet cannot find such favor at our hands, as Turks find amongst Turks, and Jews amongst that blinded nation.

Alas where are the bowels of mercy that sometime were found amongst the faithful? How far is this our filthy auariounesse, distant from that liberality which appeared in the primitive Church, when that the faithful cast their substance at the feet of the Apostles? Where is that charity which moved the Churches of Macedonia and Achaia and other cuntries to make most liberal collectours, and to send the same to relieve the indigence of the pore at Jerusalem, and in Judea Where is the zeal that was in the Galatians & Philippians, of whom the one would have givē their eyes to the Apostle Paul, if that might have supported him, the other spared not to send to their preacher being prisoner in Rome, their supporte and comfort most liberally. If we think to be partakers with such men in glory, why study we not to follow their virtues? If this be the same Evangel of salvation, (as no doubt it is, that the Apostles preached, that now of God's great mercy, is preached to us, alas why brings it not forth some part of the former fruits, if we think they are but men and not Apostles, that now preach unto us, let us consider that the Apostles were men, and received of men support and comfort, and also that others than the Apostles were grounded for by the liberality of the faithful, as in the Acts of the Apostles may be seen.

We have not Paul to write unto us new Epistles, neither yet Matthew, Mark, Lucas, or John to dite unto us a new Evangel, because things written are sufficient if we understand and follow the same: but of God's great mercy we have men that open and explain unto us not only writings of the new, but also of the old testament. We have the servants of God endued with rare and notable graces, whom if we contempne, it is to be feared that God shall so punish our ingratitude, that he shall take from us the light of his word, and the true messengers of the same, and suffer darkness again to apprehend us, and the slaves of Satan tirannously to impire above us, & then woe to us and our posterity. For better it had been that the word of life had never been show̄ unto us, thā that we in our default, should suffer our selves to be defrauded of so great a benefit. Let us therefore begin to reverence the blessed Evangel of our salvation. Reverence nor magnify it we cannot, when that we suffer the true preachers thereof to be oppressed with poverty before our eyes, and yet we shut up the bowels of mercy from them.

Let us consider dear brethren how carefully God commandeth in his law that the Levites & such as served that material tabernacle, should be provided of sufficient livings, yea let us consider with what plagues God punished Israel and Judah when his statutes and his servants were despised. Shall we think that the eternal God will spare us, if we be found contemners of such as truly preach the Lord Jesus, or lawfully bear any charge within his Church, we may be assured that he will not. For as the body is more excellent, than is the shadow, and as the verity is to be preferred to the sign, so are the Ministers of the new testament & their spiritual service, to be preferred tu the Levites, and their carnal ceremonies, the contempt whereof, cannot but crave at God's hands moste severe punishment, because (as said is) the office of the one doth far excel the office of the other. They did but read the law, kill the sacrifice, sley the beasts, take of the skins, wash the flesh, and offer the same as was commanded in the law, and for such service were the tenths first fruits, and other duties appointed for their sustentation: but the Ministers of Jesus Christ have an office without all comparison more excellent, for they bring to us the glad tidings of salvation, by the two edged sword of God's word, which is mighty in operatiō, they sley that old man that never fightes against God, they make his thought patent to his own confusion, that the new man of God may take life. They wash the souls with the blood of Jesus Christ which abundantly drops from their lips, when truly they preach the virtue and effect of the death of Jesus Christ, and rightly minister his sacraments left to be used in his Church, to hold us in recent memory of that so great a benefit.

Finallye by them are we taught and conducted, to offer not only prayers and thanks giving: but also our bodies and souls in a reasonable and lively sacrifice unto God by Jesus Christ. And yet (O cruel ingratitude) shall we care no more for their sustentation, than that we were nothing addicted unto them, neither yet that God had raised them up after over long blindness, to reduce us again to the right way of salvation, and to conduct us in the same to the end.

If we think that all these things may be due without ministers or without preaching, we utterly deceive our selves. For the same order that God hath observed since that he hath collected his visible church, he will shall be observed so long as it continueth upon the face of the earth, that is, that evē as under the law the people were commanded to require wisdom from the mouths of the priests, and Levites had a charge to teach & so tourne many from their iniquity: so in this most acceptable time, did Jesus Christ ascending to the heavens, distribute his glory in diverse sortes: for some he made Apostles, some Prophets, some Euaungelistes, that is preachers of glad tidings, some pastors, some teachers, to the end that we might all come to the unity of the faith, and to the knowledge of the son of God.

Now if we think that none within Scotland lacks true faith, yea if we think that our children can attain to the right knowledge of God, without true doctrine, then may we dream with our selves. that ministers are not necessary, and so are we nothing addicted unto them. But if that faith cometh by hearing, and that by the hearing of God's word, and that God's word is not sent unto us absolutely from heaven by Angels, but is planted by the holy spirit in the hearts and mouths of men whom God of his mercy sends forth into the world, to sow therein the seed of his Evangel, we cannot but confess our selves detters to our ministers. The dispisers of whom, yea all such as to their power supporte them not in their necessities, are before his throne judged contempners of his own majesty. And therefore yet once again, let every faithful consider what is his duty, and let us abhor that ingratitude that we should suffer the servants of the Lord Jesus to beg, or travail in poverty before our eyes, for if we do, we banishe from us Jesus Christ and the light of his euangell. The Apostle commandeth a bishop, and every true preacher of Jesus Christ is a Christian bishop among the rest of his virtues to be one that keepeth hospitality, and is able to receive strangers. This can he not do without reasonable provision, and by whom the bishop should be provided, S. Paul answereth in these words. Let him that is taught communicate in all his goods, with him that teacheth him, and again, is it any great thing, that while we sow unto you spiritual things, that we should reap of you carnal things? of which and many moe places it is evident, that the flock is bound̄ to provide for their pastor.

I will not excuse us dear brethrē to cry and complain, we are compelled to answer our bishops, persons, and vicars. Our teachers are taken up most rigorously, how shall we then be able to sustain our ministers. These complaints and appearing reasons dear brethren, will vanish with wind, when we shall come to the straight examination of consciences before God. For are we not commanded to honor God with our substance? & think we that we do honor him when with our substance we fil the bellies of dumb dogs, yea of God's conjured enemies, and suffer his servants to fall into poverty, before our eyes, if ye think we shall be excused because that the order of law constrayneth us thereunto, the Godly fear in case this reason shall be admitted before God, lest tyranny under color of law, will take from us our tithes, and so can we not sustain our ministers. This reason brethren will be weak, yea so weak, that we fear it shall be repelled before the incorrupt judge. For howe many of us have complained upon that tiraunt? Who hath made intercessiō to the Maiestrats for redress of that enormity. Yea alas, howe many of us are not maintayners of those thieves, and partakers of their murders, called Bishops, Abbottes, and Pryors. Let no man wonder that we term such men with so odious terms, no, let them rather wonder, that God poureth not forth the uttermost of his vengeance upon the realm, and us that maintain such tirants in their tyranny, in this great light of his Evangel. Theues they are, for they take large fee and serves not, murderers they are, because that by withholding the bread of life, they cause the souls of men to die, for hunger of God's word. And yet how conspire we with thē, what do we to maintain that abuse: of those thieves, we have tacks by them, we have interest and title to tithes, and for love of the spoil, we maintain their murders in oppression of the pore. Let us not be deceived dear brethren. There is no law made by man, that can make these lawful, neither yet the substance of one to be the just possession of another, without a just title.

The tenths were once appointed by God to the Levites, to the pore, to the widow, fatherless, and strangers, and the laws of Emperors, Kings and Princes, did after Christ, appoint the same to the like use, to wit, to the sustentation of such, as travail in the Church, for the relief of the pore, and for maintenance of learning. Now say we, to transfer the tithes from these uses, the persons before named not being provided for, is both to commit theft & sacrilege, yea, the spoil of the pore is in the houses of so many, as unjustly possess them, and who they are ye have before heard, neither shall they in the ende escape that sentence of the Prophet. The malediction of the Lord is upon the house of the thief. But yet brethrē, let us suppose that in no sort we did consent with those oppressions, but that we opponed our selves unto them to the uttermost of our powers, and yet we were oppressed in our just cause by the tyranny of unjust laws? should we yet be excused before God if we communicate not with the necessity of the ministers of Jesus Christ? Let us be moste assured that we cannot, for that sentence of our Lord and judge stands ever in force. Worthy is the laborer of his wages. And again you shall not mussell the mouth of the Ox that treadeth forth the corn. The execution of these precepts he will always require of you, howsoever we flatter our selves in our own imaginations, neither doth extremity of laws, nor corruption of times excuse us before God, of the duty he requires of us. Which thing did Abdias, servant to Ahab, and Jezebel, rightly consider, for when by them (but Jezebel, chiefly) the Prophets of the Lord were destroyed, he hid in caves an hundredth Prophets of the Lord, and fed thē with bread and water, that is, liberallye, and sufficiently, for then was water more scant in Israel than ale or wyne is (as yet) amongst us. Did a man feed an hundred servants of the Lord, and in that time when things were most scant, and yet both the King and the Queen sought the subversion of true religion, and the destruction of all God's true servants, and shall not a thousand of us and moe that have professed the Lord Jesus with in this realm, upon our charges, sustain two or three hundereth of such as have travailed, and yet travail to advance the kingdom of Jesus Christ amongst us? if we do not, fearful shall the sentence be, that shall be pronounced against us, by him, whose voice we shall not then be able to gainstand, whē from his throne he shall say. Depart from me ye workers of iniquity, for I was hungry and ye fed me not, thirsty ye gave me no drink, naked ye clothed me not, I lacked harbrowe, and ye received me not into your house.

Playne it is that Christ Jesus in his own person neither suffers hunger nor thrist, he needs neither clothes nor house, but as him self in the same place saith, whatsoever ye did not to the lest one of these, that ye did not to me. Let us dear brethren ponder these words, and let us now begin to show the fruits of repentance, and unfeignedly to magnify the word of our salvation. Let the bowels of our mercy be opened to our brethren. Let never the pestilente Papists have cause to rejoice over us, that they shall hereafter say, that our own ingardenes banished Jesus Christ from us. Which thing if without hypocrisy and of good courage we begin to do, then no doubt but God shall bless the labors of our hand, he shall restore to us our former courage, & strike the hearts of our enemies with the same fear, that they have felt before.

It is we dear brethren, it is we, that hath exponed the glorious Evangel of Jesus Christ to this danger within this realm, for while that the moste parte of us studied for the building of our own house, the house of the Lord was neglected and despised. And in the mean time hath the enemy so prevailed that we and it stand in equal danger, save that the spiritual house of God can never utterly be suppressed. But we may fall, both temporally and eternally, if we despise the sermon of exhortation, which calls us again to our first profession. If we hear & obey his voice, there is mercy, power, and good will in our God. Mercy, to pardon our former negligence, power to repress the pride of our enemies, and good will, to maintain the cause of his truth, that once of his mercy he hath made to prosper in our hands.

O Lord for thine own name sake move our hearts to consider our duties. Preserue the flock to whom thou of thy mercy hast revealed thyself. Purge this realm of damnable Idolatry, and continue to our posterity the light of thy word in the same purity that thou haste offered it unto us. Take our rude exhortatiō in good part, dear brethren, and be bold upon us in all things not repugning to god. The grace of our Lord Jesus rest with you and us now & ever.