^^V OF PRIIVCf^ SELECT PRACTICAL WRITINGS JOHN KNOX, ISSUED BY THE COMMITTEE OF THE GENERAL ASSEMBLY OF THE FREE CHURCH OF SCOTLAND, FOB THE PUBLICATION OF THE WORKS OF SCOTTISH REFORMERS AND DIVINES. EDINBURGH: PRINTED FOR THE ASSEMBLY'S COMMITTEE. M.DCCC.XLV. GLASGOW: WliLIAM COLLINS A>T) CO , PEISTrBS, PRIITCETOIT RECJUN Ibb. GENERiL ASSEMBLY OF THE FRfeE Cliuffl$^ee*™i) COMMITTEE FOR PUBLISHING THE WORKS OF SCOTTISH REFORMERS AND DIVINES. IN issuing their first volume, the Committee think it right to place on record, by way of general preface, the deliverance of the General Assembly appointing them, together with a portion of their first cu'cular, to explain the nature of the plan which they were appointed to cany out. " Edinburgh, ISth May, 1S44.— Sess. 4. ** The General Assembly having called for the Overture by certain members of the house for the appointment of a Committee, cr board of Religious Publication, and for the Overture from the Synod of Aberdeen relative to a Catechism on Presbyterianism, said Overtures were read. The General Assembly cordially appi-ove of the objects contemplated in these Overtures, and resolve tu appoint a Committee, for the puq)ose of carrying these objects into effect; with power to the Committee to superintend the issue of such of the practical and other writings of the Scottish Reformers, and the Divines of former times, as may seem suitable in these days, at a rate which may bring them within the reach of the people ; and also, with authority to prepare suitable Tracts and Catechisms in Gaelic, as well as in English, on the different topics referred to in these Overtures, for circulation among the families of our land." EXTRACT CIRCULAR ISSUED BY THE COMMITTEE IX JXTSZ, 1844. The object in view is, to secure the republication of the good old theological literature of Scotland, in such a form, and un- der such arrangements, as will bring it within the reach of every family. This object the Committee seek to accomplish, by an extensive subscription throughout the country, on the principle of the Parker, Wodrow, and other societies, bat at a greatly reduced rate. Four shillings a year, or one shiUing a quarter, IV is the sum to be subscribed ; and for this sum every subscriber 13 to receive at least three volumes every year, of a good size, and large type, each volume containing about 350 pages. This is on the supposition of the subscribers amounting to about 20,000, — the number of subscribers being unlimited. The Committee think it right to state, that it is not their in- tention to issue, on this plan, any new or copy-right works, but rather to bring out those valuable treatises of practical theology and personal religion, which have to a large extent fallen aside, and do not form part of the ordinary stock of booksellers. It is plain, indeed, that this proposal has a new and indepen- dent field of its own to occupy. The mass of the people never think of going to the booksellers' shops, especially to buy such books as this Committee propose to issue. Nay, even when such books are offered from door to door, whether in whole volumes, or in parts and numbers, but few, comparatively, become pur- chasers. But there is a charm in the feeling, that by subscrib- ing his four shillings a year^ or one shilling a quarter^ a man becomes a member of an association, and acquires a title to have his three or perhaps four volumes, every year, deli- vered at his own house; and if, in this way, the Committeo succeed in introducing among the people the practical wri- tings of the old Scottish worthies, and secure that they shall be read, (as they are more likely to be, when thus presented, in single volumes, at stated intervals, than if they were bought all at once, entire), the result will be, by God's bless- ing, an increased appetite for religious literature of the best sort, which religious authors and booksellers will have to ex- ert themselves, with increased diligence, to satisfy. But the chief recommendation of the plan, is the direct good it is fitted to accomplish. The divines of the two Scottish Reformations, in the sixteenth and seventeenth centuries, and their not unworthy successors in the beginning and middle of the eighteenth, may have been less erudite and accomplished scholars than the giants of the Anglican Church, and less elegant rhetoricians than the school of Tillotson ; but in Scriptural and practical divinity, they at- tained to such richness, copiousness, and variety, as none but the Puritans have ever rivalled; while, in addition, theii' national shrewdness, and stem force of intellect, combining with the sound creed which Knox learned from Calvin, preserved them from that oscillation or vibration between Pelagianism and Antinomianism, which has too often, especially in times of ex- citement or awakening, characterised the Evangelism of other lands. At all events, the wiitings of the men who compiled our earlier standards, and who had the chief hand in the com- position of the Shorter Catechism, — the wTitrngs which formed the Scottish character in Scotland's best days, and whose ding}' and well-thumbed volumes, presen-ed on cottage shelves, from generation to generation, and read, on winter evenings, by the dim fire-light, kept alive true religion in many a district where, in the pulpit, the trumpet gave forth an uncertain soimd, or a sound all too certain on the side of error, — the writings which, beginning with Knox's startling appeals, take in the many weighty words of wisdom with which a suffering and often sin- ning Church was edified, till they come down to Boston's faith- ful searchings of heart, and the pointed sermons of the Erskines, — these writings must be worthy of a revival, especially in an age which has been summoned once more to take up its heredi- tary testimony for the crown-rights of the Redeemer, and the spiritual freedom of his Church. It is good that such a man as Rutherford should be known to the modem religious world by his Letters as well as by his Lex Rex ; and there are many others among the Scottish Mar- tyrs and confessors, of whom men think as merely hai'd and dry controversialists in a strife of ecclesiastical politics, to whom justice may be done, by rescuing from oblivion their devout exercises before God, and their deep, experimental dealings with the souls and consciences of their fellow-men. If Scot- land owns these Fathers as handing down to her the principles of her church polity, she may do well to consult them, as hav- ing also moulded the form, and breathed into that form the spirit of her homely and heart-felt piety ; and il', in his gi-eat kindness and forbearance, God is now pouring out upon any portion of his Church a measure of the blessing which was often experienced of old, and reviving his work in the midst of the years, nothing \1 can be more suitable for giving a healthy tone to such a move- meut, and preventing the risk of its being marred by shallow and upstart fancies, than the attempt to leaven the minds of men now, with the same style and kind of Christianity, high- toned, manly, and practical, as well as deeply meditative and spiritual, which was formed, under God, by those masters in ancient learning, moral science, and Holy Writ, whose works it is intended to bring again into notice and into use. The Committee have only further to sCate, that ab-eady the number of Subscribers amounts to nearly 40,000, chiefly in Scotland alone : and that the scheme is gradually extending, both here and in other countries. The publications being ste- reotyped, new subscribers may be supplied, fi'om time to time, with the earlier volumes. The Rev. Thomas Thomson, Editor of Calderwood for the AVodrow Society, having been appointed by the Committee to edit then* publications, with the assistance of members of the Committee, has prepared the following volume with extreme care, collating the different editions and MSS. to which he had access, and writing out an accurate copy for the press. The Committee are also deeply indebted to the Rev. Thomas jM'Crie for most valuable aid in the preparation of this volume, and in the general management of the scheme. With these explanations, the Committee earnestly commend this undertaking to the prayers of the people of God, that liis blessing may render these treatises as useful, to the saving of souls and the advancement of his cause, now, as they were of old, when they issued fresh from the pen of their living author. (Signed) Tn name of the Committee, RoBT. S. Candlish, Convener. Edinburgh, December, 1844. CONTENTS. Knox and his Writings, Treatise on Prayer, .... Letter to the Faithful in England, A Fort for the Afflicted, in an Exposition of Psalm vi, Parti, ..... Part II, A Comfortable Epistle, Letter to the Queen Regent, A most wholesome Counsel, touching God's holy word Epistle to his Brethren in Scotland, Epistle to the Lords professing the truth in Scutland, Address to the Commonalty of Scotland, . Sermon on Christ's temptation in the wilderness. Answer to some questions on Baptism, etc.. Sermon on Isaiah, xxvi, 13-20, Letters, L To his Mother-in-law, . II. To his Mother-in-law, in. To his Mother-in-law, IV. To his Mother-in-law, V. To his Mother-in-law, VI. To his Mother-in-law, VII. To his Mother-in-law, Vin. To his Mother-in-law, IX. To his Mother-in-law, X. To his Mother-in-law, XI. From Scotland to his Mother-in-law, XII. From Scotland to his Mother-in law, XIII. To his Sister in Edinburgh, . XIV. To his Sister in Edinburgh, XV. To Mrs. Guthrie,Janet Henderson, PAGE ix 31 60 106 123 149 161 173 ISI 198 211 229 253 264 312 314 317 318 319 320 321 324 327 333 338 339 340 344 350 is : TON THKOLG. KNOX AND HIS WRITINGS. ■>.-r. -. BTTHE EDITOB. JOHN KNOX was bom in the year 1505, but it is uncertain whether his birth-place was Gifford, in East Lothian, or the town of Haddington. After receiving the elements of a learned education at the Grammar School of Haddington, he entered the Uni- versity of Glasgow in his sixteenth year. Here, such was his proficiency as a scholar, and subsequently, his .r^utation as a lecturer and teacher, that he was admitted to priest's orders before he had attained the canonical age of twenty-five. But the fervent spirit of enquiry which had been kindled within him at college, made him narrowly examine the doctrines of that church in which he had become an ofiice-bearer. He read and prayed, he doubted and was dissatisfied; and the principles of the Reformation, already preached in Scotland, arrested his attention and secured his assent. But it was by no sudden burst of conviction that the change in his belief was accomplished. He who was to become the Reformer of his countr}-, behoved, like Luther, to undergo a long and painful process, before he was fitted for his mission; and it was not until he had reached the mature age of y thirty-eight, that his doubts were fully resolved, and he became a Protestant. The change thus wrought upon the mind of Knox, was soon apparent to the world. His zeal in the pursuit of truth, and boldness in proclaiming it, which ever after were his great characteristics, induced him, as a lecturer in the College of St. Andrews, to decry X KNOX AND HIS WRITINGS. the old methods of investigation, and direct his pupils to sounder principles of enquiry. This excited the attention of his superiors, and their suspicions were quickly confirmed. He was denounced as a heretic, ^and degraded from the priesthood; and on betaking himself to flight, emissaries were sent by Cardinal Beaton, to way-lay and murder him. Two years after we find him attending "Wishart in his missionary labours, and carrying a t^'o-handed sword before him, to guard him from assassins. The martjT himself appears to have foreseen the usefalness of this devoted follower: for just before his own apprehension, he took from Knox the two-handed sword; and on the latter entreating to be allowed to remain with him, and share in his danger, Wishart afPectionately re- plied, " Xay, return to your bairns, and God bless you; one is enough for a sacrifice.'* After this event, Knox returned to the house of ' Hugh Douglas of Long Niddrie, to whose children he was tutor; and there he was accustomed to assemble, in a neighbouring chapel, not only the family, but the inhabitants of that district, whom he instructed in the reformed doctrines. The assassination of Cardinal Beaton, and the persecution that followed, made this residence unsafe; and at the urgent entreaty of his employers, he retired vnth his pupils into the castle of St. Andrews, now the chief reftige of the persecuted. The small garrison was attacked by the forces of " Scotland and France, but made a gallant resistance. It was dming this siege, that Knox was summoned to the public work of the ministr}% by the unanimous voice of the people. He trembled, wept, and shut himself up in his chamber, over^'helmed T\ith thoughts of the responsibility of the ofiice — ^but he did not dare KNOX AND HIS WRITINGS. XI to disobey. The commencement of his ministrations amongst a handful of people, in a beleaguered tower, was the beginning of a mighty aera in the history of Scotland — it founded and established that important characteristic by which the historj^ of the Scottish Reformation was ever afterguards distinguished. In England, where the change had been little more than a mere court revolution, guided by the most sordid impulses, the church had been rather plundered than reformed, so that most of the ancient ceremonies, and much of the error, were left undisturbed; and hitherto, even in Scotland, the first reformers had contented themselves with assailing only the more gross corrup- tions of the Romish establishment. But instead of timidly pruning the branches, Knox boldly laid the axe to the root. It was not a few excesses that were to be removed: the whole ti'unk was corrupt, and must be hewn down. Such was the first onset of that uncom- promising warfare which he waged with antichrist to the end of his career, and the principle of which, he recommended and bequeathed to his country through all succeeding generations. At last, the garrison of St. Andrews capitulated to overwhelming numbers, after a brave resistance. And yet. overborne as they were, they only yielded upon honourable conditions. These were, that they should be safely conveyed to France, and afterwards be al- lowed to retire to any country they pleased, except Scotland. But their treacherous captors violated the terms; for on the arrival of the prisoners in France, some were thrown into dungeons, and the rest were sent chained to the galleys. Of the latter number was Knox, who for nineteen months was compelled to labour at the oar, under sorrow, privation, and sick- xii KNOX AND niS WHITINGS. ness, during whicli his life was at one time despaired of. But even in this state, and with the towers of St. Andrews looming in sight, as his galley sailed along the coast of Scotland, he declared, that God would yet again open his mouth in that place, where he had first been called to preach. His prayers to the Most Hi'OX AND HIS WRITINGS. XVli formerly animated his lining voice in Tvarning and instructing them. A short time therefore after his arrival, he 'v^Tote and transmitted his Letter to the Faithftd in London, Newcastle, and Berwick, (p. 60,) in which he announced the deadly consequences of apostacy, and exhorted them by every tender and animating appeal, to hold fast their profession during these days of general defection. And amidst these his pubhc anxieties, his generous heart had large room for the indi\ddual sorrows of his own kindred. His mother 4n-law, Mrs. Bowes, as may be gathered from the Letters at the end of this volume, was a lady of deep piet}', but labouring under severe spiritual depression, in which she often doubted the sincerity of her faith, and despaired of salvation. It was to remove these agonising misgivings, and speak peace to her troubled heart, that Knox commenced in Eng- land the Exposition of the Sixth Psalm, (p. 106). The First part of this most experimental treatise was finished on the 6th of Januar}% 1554, and was sent without signature or intimation of place ; for already, his enemies had been on the alert, and a packet of letters which he had previously sent to his wife and mother-in-law, had been intercepted and examined. The Second part was finished at the end of the fol- lowing month, and transmitted fi*om Dieppe. A few months afterwards, Knox having travelled into Swit- zerland, where his depression was alleviated by the kindly intercourse of Christian brethren, was enabled to address his fiiends in England in the language of encouragement and hope. He therefore wTote to them the letter, entitled a Comfortable Epistle (p. 149.) In this short address, after exhorting the faithful to patience, from the consideration that their 1 B XVUl KNOX AND HIS WRITINGS. state, thus depressed and persecuted, was that into which the church of God had often been brought in former ages, he animated them with the hope, that a dehverance similar to that of the church of old, would also be theirs. But although their persecutors were to be humbled and destroyed, the faithful wore in no case to be the avengers of their own wrongs, nor yet, were they even to hate the persons of those who had imjustly afflicted them. On the contrary, they were to pray for them, and leave them in the hands of God. This letter is dated the last of May, 1554. It was at the close of the same year, that he penned the most copious and elaborate of his ad- dresses to the English, entitled a Faithfdl Admonition, in which he consoled them with the promise, that although their boat was tossed in the midnight storm, yet in the first watch, they should see Christ coming to them, walking upon the waters. This year indeed in the history of the Reformer, was rich in Treatises, Addresses, and Letters, which compose a large por- tion of his printed works. And when we consider his aversion to authorship while employed in the duty of preaching — a circumstance to which he alludes in his preface to the sermon on Isaiah, chap, xxvi — ^the Christian reader will adore the vdsdom of that provi- dence, by which Knox was led to a strange land, that there, he might not only find safety, but also give utterance to those rich and nervous instructions which have descended to posterity, and which, we trust the world will never wilKngly let die. Hitherto, the pubhc labours of Knox had been chiefly confined to England, and when persecution arrived with the accession of Mary, the condition of Scotland, at that time less troubled, occupied a smaller KNOX AND HIS WRITINGS. XlX portion of his anxiety and regret. But his native land was henceforth to be the beloved object of his cares. In 1555 he returned to England, to visit his friends ; and finding the opportunity favourable, he repaired secretly to Edinburgh. There, he preached in private houses vidth such success, that multitudes thronged to hear him; after which, he visited dif- ferent parts of the country, where he not only preached, but dispensed the sacrament of the Supper to large congregations. The report of these daring proceedings astounded the Romish priests, who could not imagine who the new comer might be. Some said, he was an EngHshman: "No," replied the Archbishop of Glasgow, "it is no Englishman, but Knox, that knave ! " A Convention was summoned to be held at Edinburgh on the fifteenth of May, be- fore which, the preacher was to be tried as a heretic ; but his friends, who dreaded the summary proceedings of these tribunals, accompanied him in such force, that the priests in dismay deserted the diet. He now con- tinued to preach unmolested, and with such success, that in writing to his mother-in-law, he uses these affecting words, "Oh! sweet were the death that should follow such forty days in Edinburgh, as here I have had three!" Mary of Guise, queen regent of Scotland, instead of suppressing, had hitherto tolerated the Reformers but from no partiality either to them or their cause As her tenure of power was insecure, she merely re- garded them as a party, with which she could alarm or counterpoise the faction of her enemies, the Hamil- tons, while she fondly thought, that she could crusl • the Reformation at pleasure, when it had reached a certain height, or was no longer subservient to her / XX KNOX AND HIS WRITINGS. purposes. But this Italian policy was too refined for the Scots to comprehend, and the Earls Marischal and Glencaim believed in the honesty of their hearts, that the same arguments might move the regent, which had proved so influential with themselves. They therefore entreated Knox, to solicit her favour- able attention towards the reformed doctrines and preachers: and in consequence of their wish, he wrote the Letter to the Lady Mary, dowager. Regent of Scotland (p. 161). This epistle, which is evidently composed with great care, and with an earnest desire to avoid offence, exhibits all the deep regard to royalty which was the characteristic of the age, without that fiilsome servility by which it was so often degraded ; and in cautious, vrell-measured terms, the writer sets before her the duties of rulers as the guardians of re- ligion, and the danger of neglecting them. But the queen was not to be so moved. She read the letter coldly, and within a day or two after, she handed it to the Archbishop of Glasgow, saying T\ith a scornful smile, "Please you, my lord, to read a pasquil! " Two years after, when Knox was abroad, he published the letter with copious additions ; and in allusion to her taunt, he said, " K you do no more esteem the ad- monition of God's servants, than cardinals do the scoffing of pasquils, then he shall shortly send you messengers, with whom you shall not be able to jest in that manner." Although the preaching of the Reformer had been so successful, he was again obliged to become an exile. The personal hatred of the Romish party was so keen against him, that his further stay in Scotland would only have perilled the safety of his fi-iends, and there- fore he judged it advisable in 1556 to repair to Geneva. KXOX AND HIS WRITINGS. XXI Before his departure, he was most anxious to impress upon the minds of his friends, the necessity of main- taining the practice of social worship, in the absence of a regular ministry: and on his arrival at Dieppe, he sent to them his ad\dce on the subject, in his Most Wholesome Counsel (p. 173). In this letter, he un- folds the plan, and recommends the practice of those meetings among Christians for prayer, reading of the word, and mutual instruction, which were common in every countrj^, at the first introduction of the truth, or during seasons of persecution, and which had their origin in the spirit of Christianity itself, and the prac- tice of the apostoKc ages. His counsel was followed, and the numerous social meetings which were formed, expanded afterwards into congregations. On the retirement of Knox from Scotland, an event occurred, that showed the necessity of his withdraw- ing, while it called forth one of the most finished of his literary productions. The Scottish clergy, as soon as they heard of his departure, renewed that summons which formerly they had abandoned; and as he could not now appear at their citation, they formally doomed his body to the flames, and his soul to Satan, after which, they burned him in ef&gy at the cross of Edin- burgh. Against this their iniquitous sentence he afterwards wrote his Appellation, and published it in 1558. The first part of this production is addressed to the Xobles, the second, to the Commons of Scot- land. The appeal to the nobiUty, is based upon those feudal privileges, by which the aristocracy of Scotland, in their collective capacity, had been wont to regulate the authority of the sovereign, and enforce the ad- ministration of the laws ; and he urged them to exert these their recognised rights, in protecting the truth XXn IlJfOX AKD mS WPtlTlNGS. against a corrupt and usurping hierarchy, and obtain- ing for him an open hearing, in behalf of the cause for which he was condemned. The Second part, consisting of the Address to the Commonalty of Scot- land, as being of more general and j^ractical applica- tion, is inserted in this volume (p. 211). Previous, however, to the pubUcation of this important work, by which the reformation in Scotland was materially advanced, the pen of Knox had been actively em- ployed in warning, animating, and encouraging his countrymen, collectively and individually. Several of these letters were solutions of questions in casuistry, of which we have given a specimen in his Answer to Questions on Baptism, etc., (p. 253,) wherein may be seen, not only his sympathy and patience with tender consciences, but the straightforwardness with which he approached a difficulty, and the acuteness with which he solved it. Perhaps we may refer to this period also, the Sermon or Dissertation on Christ's Temptation in the Wilderness, (p. 229,) which Knox, who had preached it some time before, now tran- scribed, and addressed to certain pious females of his acquaintance probably in England. It was first pub- lished in London in 1583, from a manuscript belong- ing to ]\irs. Prouze of Exeter, widow of Mr. Edward Deering, a distinguished non-conformist. But the most important part of Knox's writings at this period, was the correspondence which took place between him and the Scottish lords, upon the subject of his retumii% to Scotland. They wrote, entreating him to return, with the promise of hazarding their lives and fortunes in defence of the reformation; and, concei^dng that the season was ripe, he bade farewell to his flock in Geneva, and addressed himself to the KNOX AND HIS WRITINGS. XXlll journey. But when he arrived at Dieppe, on his way V to Scotland, he received letters of a different character. He was advertised, that new consultations had been held, and that the lords had di'awTi back. These tidings struck him with anguish, under which he sent them a letter, rebuking them for their dereliction. A short time afterwards, when his feehngs had subsided, he wrote the Epistle to his Brethren in Scotland, (p. 181,) warning them against those sinful inconsis- tencies, from which, their enemies had been embold- ened to deny that their communion formed any part of the church of Christ. This was especially the ob- jection of the Anabaptists, who at that time were busy in Scotland, and who inculcated the most extravagant principles upon the impeccabihty of a true church. Knox successfully reftited their errors, by sho^\ing from Scripture, the excesses of which many professors had been guilty in former ages, even when the chui-ch of God was most pure and flourishing. About two weeks after, he wrote to the Lords professing the truth in Scotland, (p. 198,) in which letter, forgetting his late disappointment, he addressed them in a style of the utmost tenderness and affection. It is interesting to observe on this occasion also, the rooted dislike of Knox, to every species of revolt and disorder. The Protestant nobles had strong temptations at this time to join the faction of the Hamiltons against Mary of Guise, for she was now discountenancing and perse- cuting them. But the Reformer warns them against all resistance to the estabhshed authority in matters merely pohtical and secular. It was only when the most urgent of emergencies had arrived, and when the highest and hoHest of their privileges as Christians were subverted, that they were to merge the pohtical XXIV KNOX AND HIS WRITINGS. in a still more paramount duty — they were only to draw the sword for the defence of their persecuted faith, and at the command, and for the cause of God. These earnest appeals were effectual. The Pro- testant lords united as one man, and resolved, in be- half of rehgion, to dare and endure the utmost. Knox -y arrived in Scotland in May, 1559, the war commenced, / and superstition was driven from its strong-holds and entrenchments. The popery of Scotland backed by the troops of France rallied, and had like to have proved an overmatch, when at the suggestion of Knox, the aid of Protestant England, then under Elisabeth, was invoked against the common enemy. The re- quest was complied with, and Europe was startled with the strange spectacle of English and Scottish soldiers fighting side by side upon their native soil. Nothing short of the all-absorbing power of rehgion could have swallowed up their national hatred, and united them into one people, and it was at the siege of Leith that the union of the two countries was vir- tually ratified. The French were expelled from Scot- ^ land, Mary of Guise died; and during the long min- / ority which followed, the Reformation was established upon so firm a basis, that Mary Stuart, with all the aid of France and Rome, was unable to subvert it. Closely connected mth this fierce war of principles, were the circumstances under which the Sermon on Isaiah (p. 264) was preached, and the consequences that ensued. To explain these, it is necessary to ad- vert to the marriage of the queen mth Damley, which was solemnised on the 27th of July, 1565. This rash union was succeeded by the still more imprudent step of proclaiming Daridey king, without the consent of the Estates. On account of these proceedings, the KNOX AND HIS WRITINGS. XXV nobles in general were jealous of one of their number so highly preferred, and indignant that he should be invested Tvith the royal title Tvithout their sanction, while the Protestants feared, that Darnley's previous leanings to poperj^, would be confirmed by the bland- ishments of his royal bride. A civil war was the consequence, in Vv^hich Edinburgh was disturbed by street conflicts; and the artillery of the castle was opened upon those who had taken up arms against the court. To lull the gromng suspicions, Darnley had occasionally repaired to the sermons of the Protestant preachers; and on the 19th of August, he w^ent up to St. Giles church in great pomp, where a throne had been prepared for liim. The preacher on this occa- sion was Knox; the subject of his sermon was taken from Isaiah, xxvi, verses 13, 14, etc. Darnley on hearing the following quotation from Scripture, "I will give children to be their princes, and babes shall rule over them: children are their oppressors, and women rule over them;" and the passing remark of the preacher, that God punished Ahab, because he did not correct his wife, idolatrous Jezebel, imagined that himself and the queen were aimed at, and returned to the palace in a rage. On the afternoon of the same day, Knox was taken from his bed, to answer before the privy council for his alleged ofience, on which occasion he was accompanied by several respectable citizens, who were anxious for his safety. On ap- pearing before the council, he was accused of having given offence to the king, and ordered to desist from preaching, while their Majesties remained in Edin- burgh. He replied, that he "had spoken nothing but what was according to his text, and that if the Church would command him to speak or abstain, he would XX^I KXOX ASD HIS WRITINGS. obe}^ so far as the word of God allowed. The pro- hibition of the council was confirmed ; but Knox's colleague, who was appointed to preach in his stead, refused to officiate ; the toTVTis-foIks were in a state of excitement at the sentence ; and the members of the town council entered so warmly into the subject, that they declared their determination, in no way to suffer the mouth of their minister to be stopped. All pai'- ties were thus involved in a difficult}^ w^hich was hap- pily removed by the departure of the queen and Damley from Edinburgh, a few days after ; and as the prohibition was in force only during their stay, the pubhc ministrations of the Eeformer do not ap- pear to have been suspended even for a single Sab- bath. On the return of their Majesties to the capital, not a word was spoken of silencing the intrepid preacher, and he continued to labour with his wonted zeal and energy. So unconscious however was Knox of having given just ground of offence, and so desir- ous to make his innocence apparent to the world, that he published the sermon at the end of the same month. The letters which are inserted at the end of this volume, will perhaps more clearly exhibit the temper and character of Knox, than his more elaborate com- positions: but to understand the allusions with which they abound, it is necessary to revert to his domestic history while he resided in England. During his stay at Berwick, he contracted an acquaintanceship with Mrs. Bowes, in the course of which, a mutual attach- ment was formed between him and her daughter Marjor}', ^\ith the approbation of the mother, who gave her hescrty consent to their union. But the in- tended mat€h was opposed by her husband's relatives, K^'ox AXD nis v/ritixcs. xxvii and especially, by Sir Thomas Bowes, an eminent diplomatist of that period, who seems to have thought, that his family would be degraded, by the alliance of one of its members with an obscure Scot. The ex- pressions of Knox at this unworthy treatment, were those of a man who could combine dignity of feeling and proper self-respect, with the humility and forbear- ance of a Christian. The marriage was postponed till a better season ; but he still continued to address Mrs. Bowes, in his letters, by the endearing title of mother. At last, when no prospect appeared that the obstinate relatives would be brought to compHance, the imion was solemnised; and soon after, the acces- sion of Mary followed, and his own flight to the con- tinent. His devoted partner, after sharing in his troubles both in Switzerland and Scotland, died in the latter country, at the close of the year 1560. Although the pen of Knox was so indefatigable both in his pohtical and ministerial capacity, at one time drawing up a manifesto, and at another, penning a treatise, or letter of religious consolation and advice, his published works are comparatively few; and of these, a considerable proportion seem to have been printed without his superintendence and revision. Indeed, during the Marian persecution, when the ports were cai'efully watched, that no heretical works might be smuggled into England, imperfect copies of the ■writings of eminent reformers were sometimes hurried, through the press under such circumstances of con- cealment, that numerous errors of the printer were often added to those of the transcriber. Such has evidently been the fate of s^eral of Knox's -writings. Although most of them were pubHshed during his life-time, only a few bear the marks of his o^^^l super- XXVIU KXOX AND HIS WRITINGS. intendence. One proof also of the difficulties that attended their being printed, is to be found in theii title-pages. Some have neither the printer's name, nor that of the place where they were printed; and some profess to have been printed in Rome, before the castle of St. Angelo, at the sign of St. Peter. In either case, it was an attempt to elude the inquisitors. An anomnnous book might be arrested, but the im- knoT\Ti printer was safe ; and when the searchers saw in the title-page, that the work had issued from the purlieus of the castle of St. Angelo, they let it pass without further question, thinking, that no heresy could proceed from under the guns of the papal bat- tery. These earhest editions, which are now scarcely to be found, except in the hbrary of the British Mu- seum, or that of the advocates of Edinburgh, have been carefully copied for this volume, and compared, when it was possible, mth more recent editions, where any sentence or expression seemed to be doubtful. Still however the work must have been prepared for the press under serious disadvantages, but for the val- uable manuscript volume of Knox's works in the pos- session of the Eev. Thomas M'Crie, from which, the late Dr. j\rCrie has quoted so frequently, in his well- known hfe of the Scottish Reformer. This antiqua- rian treasure, in which the date of 1603 incidentally occurs, appears, from the character of the penmanship, to have been vvTitten by Richard Bannat^Tie, the af- fectionate servant and secretary of John Knox; a cir- cumstance that greatly enhances its value, by warrant- ing its fidehty. From this source, the errors to be found in the oldest editions of the Treatise on Prayer, and the Most TMiolesome Counsel, have been corrected, and the Sermon on Christ's temptation in the wilder- KXOX A^B HIS WRITIXGS. XXIX ness wholly transcribed. But what is of still greater importance to mention is, that the Epistles to his Brethren in Scotland, and to the Lords professing the the truth in Scotland, the Answer to questions on Baptism, etc., and the Letters at the end of this vol- imie — all these, which form so large a portion of the whole, have been derived from the same source; and as they have not hitherto been published, this is a cir- cumstance from which it is hoped our publication will derive additional interest. The Exposition of the Sixth Psalm in this edition will be found to differ from other printed copies: but these alterations originated, in the editor having found the first part, in a manu- script, in the British Museum, which bears every evidence of having been the original letter sent to Mrs. Bowes, and which afterwards came into the Dossession of Foxe the Mart}Tologist, the friend and correspondent of Knox. Li the same collection of Foxe also, is a neatly written transcript of the Address to the Faithful in London, Newcastle, and Berwick, which on account of its superior correctness, was adopted for our version. These circumstances are merely stated, to assure ' our readers of the care that has been taken to secure a superior degree of fidelity and correctness in the present publication. ISTot only also has there been no change or mutilation of the text, but not a single sen- tence or sentiment of the original has been omitted, however harsh it might appear to modem readers. "With the same care, the style and phraseology of the Reformer have been scrupulously retained, the few obsolete words that occur ha\dng been explained in foot-notes, while the antiquated orthography alone has been modernised. More than this would have XXX KNOX AND HIS WRITINGS. been injudicious and unjust, for a slight examination will show the impropriety of tampering with that rich and impressive style. Mucli indeed has been said of Knox's ruggedness and want of taste, and heavy have been the allegations against him as the enemy of all refinement. But let the choice of his words and the structure of his sentences be considered — ^his epithets so pregnant with meaning, and the march of his language, so stately and so fiill of music — and it will be aclmowledged, that as a writer of the old rich English tongue, he had few equals, and certainly no superior, during his ovm day. Nay, more than this, he not only exhibits the highest literary excellencies of his English cotemporaries, but with his characteristic good feeling and sound sense, he avoids that classical and scholastic pedantry by which their writings were so generally infected. From this circumstance, as well as from the vigour of liis intellect, and straight-for- wardness of his habits of thought, Knox is a writer for all time, and will be intelligible in every age — and especially to those who prize the language of the Bible. To modernise such a style, therefore, would have been to deprive it of its richness and its power, in the vain hope of improving its perspicuity; and in consequence of this, the process has not been at- tempted. — With these explanations, we submit our selection of Knox's practical writings to the judgment of the public. WRITINGS OF JOHN KNO^ TEEATISE ON PEAYEK. A DECLARATION WHAT TRUE PRATER IS, HOW WE SHOULD PRAT, AND FOR WHAT WE SHOULD PRAT; SET FORTH BT JOHN KNOX, PREACHER OF GOD'S HOLT WORD. UNTO THE SMALL AND DISPERSED FLOCK OF JESUS CHRIST. PRAYER springetli out of true faith, Rom., x. — How necessary is the right invocation of God's name, (otherwise called perfect prayer,) it becometh no Christian to misknow, seeing it is the very branch which springeth forth of true faith ; whereof if any man be destitute, notmthstanding he be endowed with whatsoever virtues, yet in the presence of God is he reputed for no Christian at all. Therefore a manifest sign it is, that such as in prayer always are neghgent, do understand nothing of perfect faith. For if the fire may be v^ithout heat, or the burning lamp without light, then true faith may be vdthout fervent prayer. But because in times past was, (and yet, alas, ^vith no small number is,) that reckoned to be prayer, which in the sight of God was, and is no- thing less, I intend shortly to touch the circumstances thereof. Wlmt prayer is. — Prayer is an earnest and famihar talking with God, to whom w^e declare our miseries, o2 PRAYER. whose support and help we implore and desire in our adversities, and whom we laud and praise for our benefits received. So that prayer containeth the ex- position of our dolours, the desire of God's defence, and the praising of his magnificent name, as the Psalms of David clearly do teach. What is to be observed in prayer. — That this be most reverently done, the consideration should provoke us in whose presence we stand, to whom we speak, and what we desire ; standing in the presence of the oronipotent Creator of heaven and earth, and of all the contents thereof, to whom assist and serve a thousand thousand of angels, giving obedience to his eternal majesty; (Dan., iii ; Job, xvi,) and speaking unto him who knoweth the secrets of our hearts, before whom, dis- simulation and Hes are always odious and hateful, and asking that thing which may be most to his glory, and to the comfort of our conscience. But dihgently should we attend, that such things as may offend his godl}^ presence, to the uttermost of our power may be removed. And first, that worldly cares and fleshly cogitations, such as draw us from contemplation of our God, be expelled from us, that we may freely vdth- out interruption call upon God. But how difficult and hard is this one thing in prayer to perform, none knoweth better, than such as in their prayers are not content to remaiu vdthiu the bands of their own vanity, but as it were, ravished, do intend ^ to a pmity allowed of God ; asking not such things as the foohsh reason of man desireth, but that which may be pleasant and acceptable in God's presence. Our adversary, Satan, at all times compassing us about, (1 Pet., v,) is never more busy than when we address and bend ourselves ' Striye after. PRAYER. 33 to prayer. Oh, how secretly and subtilely ereepeth he into our breasts ; and calHng us back from God, causeth us to forget what we have to do I So that frequently, when we with all reverence should speak to God, we find our hearts talking with the vanities of the world, or with the foolish imaginations of our own conceit. So that, without the Spirit of God supporting our infirmi- ties, mightily making intercession for us with incessant groans which cannot be expressed with tongue, (Horn., viii.) there is no hope that we can desire any tiling according to God's will. How the Sjnrit maketli intercession for us. — I mean not that the Holy Ghost doth mourn or pray, but that he stirreth up our minds, giving unto us a desire or bold- ness to pray, and causeth us to mourn, when we are ex- tracted or pulled therefrom : which things to conceive, no strength of man sufficeth, neither is able of itself But hereof it is plain, that such as understand not what they pray, or expound not, or declare not the desire of their hearts clearly in God's presence ; and in time of prayer, to their possibiHty, do not expel vain cogitations from their minds, profit nothing in prayer. Why we should pray, and also understand ivJiat ive pray. — But some will object, and say, Albeit we im- derstand not what we pray, yet God understandeth, who knowetli the secrets of our hearts ; he knoweth also what we need, although we expone not or declare not our necessities unto him. Such men verily declare themselves never to have understanding what perft ct prayer meant, nor to what end Jesus Christ coiu- mandeth us to pray; which is, first, that our hearts may be inflamed with continual fear, honom\ and love of God. to whom we iiin for support and help, when- soever danger or necessit}^ requireth ; that we so learn- 1 C 34 PRAYER. ing to notify our desires in his presence he may teach us what is to be desired, and what not. Secondly, that we knowing our petitions to be granted by God alone, to him only we must render and give laud and praise ; and that we ever having his inlinite goodness fixed in our minds, may constantly abide to receive that which with fervent prayer we desire. For some- times God deferreth or prolongeth to grant om- peti- tions, for the exercise and trial of our faith, and not that he sleepeth, or is absent from us at any tinie ; but that with more gladness we might receive that which with long expectation we have abidden,^ that thereby we, assured of his eternal providences so far as the infirmity of our corrupt and most weak nature will permit, may not doubt but his merciful hand shall reUeve us in most urgent necessity and extreme tri- bulation. Therefore, such men as teach us that it is not necessary whether that we imderstand what we pray, because God knovv^eth what we need, would also teach us, that neither should we honour God, nor yet refer or give unto him thanks for benefits received. For how shall we honour and praise him whose goodness and hberahty we know not ? And how shall we know, unless we receive, and sometimes have experience? And how shall we know that we have received, unless we know verily what we have asked ? The second thing to be observed in perfect prayer is, that standing in the presence of God, we be found such as bear reverence to his holy law, earnestly re- penting our past iniquity, and intending to lead a new life ; for othenvise, in vam are all our prayers, as it is written, " whoso withdraweth his ear, that he may not hear the Law, liis prayer shall be abominable." i Awaited. PRAYER. 35 (Prov., XV.) Likewise Isaiah and Jeremiah say thus : " Ye shall multiply your prayers, and I shall not hear, because your hands are fiill of blood ;'* that is, of all cruelty and mischievous works. Also the Spirit of God appeareth by the mouth of the blind whom Jesus Christ did illuminate, by these words, " we know that God heareth not sinners ;" (John, ix.) that is, such as glory and do continue in iniquity. When sinners are not heard of God, — So tliat of necessity true repentance must needs be had and go before perfect prayer, or sincere invocation of God's name. Aiid unto these two precedents must be an- nexed the third, which is the direction of ourselves in God's presence, utterly refusing and casting off our own. justice ^ with all cogitations and opinion there- of. And let us not think that we shall be heard for any thing proceeding of ourselves. For all such as advance, boast, or depend any tiling upon their own righteousness, repel and hold from the presence of His mercy with the high proud Pharisee. And, therefore, the most holy men we find in prayers most dejected and humbled. Da^dd saith, " Lord, our Sa\iom\ help us, be merciful unto our sins for thy own sake. Remember not our old iniquities, but haste thou, Lord, and let thy mercy prevent us." (Psalm Ixxix.) Jeremiah saith, "If our iniquities bear testimony against us, do thou according to thy own name." And behold Isaiah, " Thou art angry, Lord, because we have sinned, and are replenished wi\\\ all T\dcked- ness, and our righteousness is like a defiled cloth. But now, Lord, thou art our Father : we are clay ; 1 Righteousness, for which the word Justice was often used at this period. Where Justice is used in this sense afterwards, we have sub- stituted the word Righteousness, as less liable to misapprehension. 36 PRAYER. thou art the workman, and we the workmanship of thy hands. Be not angry, Lord; remember not our iniquities for ever." (Isa., Ixiv.) And Daniel, greatly commended of God, maketh in his prayer most humble confession, in these words, " We be sinners, and have offended ; we have done ungodly, and fallen from thy commandment: therefore not in our own righteousness make we our prayerg before thee, but thy most rich and great mercy bring we forth for us. Lord, hear; Lord, be merciful, and spare us, Lord ; attend, help, and cease not, my God, even for thy o^vn name's sake: do it, for thy city and thy people are called after thy own name." (Dan., ix.) Behold, that in these prayers is no mention of their ouTi righteousness, their own satisfaction, or their owti merits ; but most humble confession, proceeding from a sorrowful and penitent heart, having nothing where- upon it might depend, but the sure mercy of God alone, who had promised to be their God ; that is, their help, comfort, defender, and deliverer (as he hath also done to us by Jesus Christ.) in time of tribulation. And therefore they despaired not ; but after the ac- knowledging of their sins, called for mercy, and ob- tained the same. Wherefore it is plain, that such men as in their prayers have respect to any \drtue proceed- ing of themselves, thinking thereby their prayers to be accepted, never prayed aright. What fasting and alms-deeds are with prayer. — And. albeit, to fervent prayer be joined fasting, watch- ing, and alms-deeds, yet are none of these the cause that God doth accept our prayers. But they are spurs, which suffer us not to vary ; but make us more able to continue in prayer, which the mercy of God doth accept. PRAYER. 37 But here may it be objected that David prayeth, " Keep my life, Lord, for I am holy : Lord, save iiiy soul, for I am innocent; and suffer me not to be confounded." (Ps. xxxviii, lxxx^d.) Also Hezekiah, " Remember, Lord, I beseech thee, that I have walked righteously before thee, and that I have AVTOught that which is good in thy sight." (2 Kings, xx.) Thc:^(^ words are not spoken of men glorious, neither yet trusting in then* own works. But herein they testif)^ themselves to be the sons of God by regenera- tion ; to whom he promiseth always to be merciful, and at all times to hear their prayers. The cause of tJieir boldness luas Jesus Christ. — And so, their words spring from a wonted, constant, and fervent faith ; sm'ely belie\ing, that as God of his infinite mercy had called them to his Imowledge, not suffering them to walli after their own natm^al wicked- ness, but partly had taught them to conform themselves to his holy law, and that, for the promised Seed's si\ke, so might he not leave them destitute of comfort, consolation, and defence, in so great and extreme necessity. And so their righteousness allege they not to glory thereof, or to put trust therein, but to strengthen and confirm them in God's promises. And this consolation I would wish to all Christians, in their prayers, a testimony of a good conscience to assure them of God's promises ; but to obtain what they ask, must only depend upon him, all opinion and thought of our o^vn righteousness laid aside. And, moreover, David, in the words above, compareth him- self wdth King Saul, and with the rest of his ene- mies, who wTongfully did persecute liim, desiring of God that they prevail not against him — as he would say. Unjustly do they persecute me, and there- 38 PRAYER. fore, according to my innocenc}': defend me — for othei'wise he eonfesseth himself most grievously to have offended God, as in the preceding places he clearly testifieth. Hypocrisy is not allowed with God, — Thirdly, In prayer is to be obserx^ed, that what we ask of God, we must earnestly desire the same, acknowledging ourselves to be indigent and void thereof, and that God alone may gi'ant the petition of our hearts when his good will and pleasure is. For notliing is more odious before God than hypocrisy and dissimulation ; that is, when men do ask of God things whereof they have no need, or that they beheve to obtain by others than by God alone. As if a man ask of God remission of his sins, thinking, nevertheless, to obtain the same by his ova\ works, or by other men's merits, he doth mock wdth God and deceive himself. And, in such cases, do a great number offend, principriily the mighty and rich of the earth, who, for a common custom, will pray this part of the Lord's Prayer, "Give us this day our daily bread." that is, a moderate and reasonable sustentation ; and yet, their own hearts wiW testify, that they need not so to pray, seeing they abound in all worldly solace and felicity. I mean not, that rich men should not pray tliis part of prayer : but I would they understood what they ought to pray in it, (whereof I intend after to speak,) and that they ask nothing whereof they felt not themselves marvellously indigent and needful; for unless we call in verity, He xvill not grant; and except we speak with our whole heart, we shall not find him. The fourth inile necessary to be followed in prayer is, a sure hope to obtain what we ask : for nothing more offendeth God than when we ask doubting whe- PRAYER. 39 ther he will grant our petitions ; for, in so doing, we doubt if God be true, if he be niighty and good. Such, saith James, obtain nothing of God, (James, i) ; and therefore Jesus Christ commandeth, that we firmly beUeve to obtain whatsoever we ask, for all things are possible unto him that believeth. And therefore, in our prayers, desperation is always to be expelled. I mean not, that any man in extremity of trouble, can be without a present dolour, and without a greater fear of trouble to follow. Trouble and fear are the very spurs to prayer : for when man, compassed about uitli vehement calamities, and vexed with continual soUcitude, having, by help of man, no hope of deliver- ance, with sore oppressed and punished heart, fearing also gi'eater punislunent to follow, from the deep pit of tribulation, doth call to God for comfort and sup- port, such prayer ascendeth into God's presence, and returneth not in vain. As David, in the vehement persecution of Saul, hunt- ed and chased from every hole, fearing that one day or other he should fall into the hands of his persecutors, after that he had complained that no place of rest was left to him, vehemently prayed, saying, " Lord, who art my God, in whom alone I trust, save me from them that persecute me, and deliver me from my enemies. Let not this man (meaning Saul) devour my life, as a lion doth his prey, for of none seek I comfort but of thee alone." (Psalm vii.) In the midst of these anguishes, the goodness of God sustained him, so that the present tribulation was tolerable ; and the infallible promises of God so assured him of deUverance, that fear was partly mitigated and gone, as plainly appeareth to such as dihgently mark the process of his prayer. For, after long menacing and threatening made to him 40 PRAYER. of his enemy, he coneludeth with these words, " The dolour which he intended to me, shall fall upon his o\>Ti pate ; and the violence wherewith he would have oppressed me, shall cast down his own head : but I will magTufy the Lord according to his righteousness, and shall praise the name of the Most High." God delivereth his cJiosen from their enemies. — This is not \^Titten for David only, but for all such as shall suffer tribulation, to the end of the world. For I, the writer hereof, (let this be said to the laud and j)raise of God alone,) in anguish of mind, and vehement tribulation and affliction, called upon the Lord, when not only the ungodly, but even my faithful brethren, yea, and my own self, that is, all natural under- standing, judged my case to be irremediable. And yet, in my greatest calamity, and when my pains were most cruel, his eternal wisdom \\illed that ,my hands should write,^ far contrary to the judgment of carnal reason ; which his mercy hath proved true, blessed be his holy name. And therefore dare I be bold in the verity of God's word to promise, that, notwithstanding the vehemency of trouble, the long continuance thereof, the despair of all men, the feaifulness, danger, dolour, and anguish of our ovm hearts, yet if we call con- stantly to God, that, beyond expectation of all men, he shall deliver. Let no man think himself unworthy to call and pray to God, because he hath grievously offended his majesty in times past; but let him bring to God a ' Ivnox, during his confinement in the French galleys, MTote a Con- fession of his Faitli, and an account of his public disputation in St. Andrews with the Papists. He also arranged the treatise of Sir Henry Balnaves, his fellow- prisoner, entitled, " The works and con- versation of a justified man," to which he wrote a preface. PRAYER. 41 sorrowful and repenting heart, saying with David, " Heal my soul, Lord, for I have offended against thee. Before I was afflicted, I transgressed ; but now let me observe thy commandments." (Ps. vi, cxix.) To mitigate or ease the sorrows of our wounded conscience, t^vo plaisters hath our most prudent Physi- cian provided, to give us encouragement to pray, not- withstanding the knowledge of offences committed; that is, a Precept and a Promise. The precept or commandment to pray is universal, frequently incul- cated and repeated in God's Scriptures : " Ask, and it shall be given unto you." (Matt., vii.) " Call upon me in the day of trouble." (Psal. 1.) " Watch and pray, that ye fall not into temptation." (Matt., xxvi.) " I command, that ye pray ever, without ceasing." ( 1 Tim., ii.) " Make deprecations incessable, and give thanks in all things." (1 Thess., v.) Which com- mandments w^hoso contemneth or despiseth, doth equally sin -svith him that doth steal. For as this commandment, " Thou shalt not steal," is a precept negative, so " Thou shalt pray," is a commandment affirmative ; and God requireth equal obedience of, and to all his commandments. Yet more boldly will I say, he who, when necessity constraineth, desireth not support and help of God, doth provoke his wrath no less than do such as make false gods, or openly deny God. He that prayeth not in trouble, denieth God. — For like as it is to know no physician or medicine, or, in knowing them, refuse to use and receive the same ; so, not to call upon God in thy tribulation, is like as if thou didst not know God, or else utterly deny him. Not to pray is a sin most odious, — Oh, why cease we then to call instantly upon his mercy, having his 42 PRAYEE. commandment so to do ! Above all our iniquities, we work manifest contempt and despising of Him, when by negligence we delay to call for his gracious support. Whoso calleth on God obeyeth his will, and findeth therein no small consolation, knowing nothing is more acceptable to his majest}'- than humble obedi- ence. To this commandment he addeth liis most undoubted promise in many places : " Ask, and ye shall receive, seek, and ye shall find." (Matt., vii.) And by the prophet Jeremiah God saith, " Ye shall call upon me, and I shall hear you ; ye shall seek, and shall find me." (Jer., xxix.) And by Isaiah he saith, " May the fa- ther forget his natural son, or the mother the child of her womb ? And although they do, yet shall I not forget such as call upon me." And hereto correspond and agree the words of Jesus Christ, saying, " If ye, being wicked, can give good gifts to your children, much more my heavenly Father shall give the Holy Ghost to them that ask liim." (Matt., vii.) And that we should not think God to be absent, or not to hear us, Moses occurreth, saying, " There is no nation that have their gods so adherent or nigh unto them as our God, who is present at all our prayers." (Deut., iv.) Also the Psalmist, " Near is the Lord to aU that call upon him in verity." And Christ saith, " Wheresoever two or three are gathered together in my name, there am I in the midst of them." Eeadiness of God to hear sinners. — That we may not think that God will not hear us, Isaiah saith, " Before ye cry I shall hear, and while they yet speak I shall answer." And also, " If at even come soitow or ca- lamity, before the morning spring, I shall reduce,^ and ' Restore. PRAYER. 43 bring gladness." And these most comfortable words doth the Lord not speak to carnal Israel only, but to all men sore oppressed, abiding God's deliverance ; '-' For a moment and a little season have I turned my face from thee, but in everlasting mercy shall I com- fort thee." TJie hope to obtain our petitions, should depend upon tJie promises of God. — Oh ! hard are the hearts which so manifold most sweet and sure promises do not mollify, whereupon should depend the hope to obtain our petitions. The inilignity or unworthiness of our- selves is not to be regarded ; for albeit to the chosen who are departed, in holiness and purity of life we be far inferiors, yet in that part we are equal, in that we have the same commandment to pray, and the same promise to be heard. For his gracious majesty es- teemeth not the prayer, neither granteth the petition, tor any dignity or worthiness of the person that pray- eth, but for his promise' sake only. And therefore, saith David, " Thou hast promised unto thy servant, Lord, that thou mlt build a house for him ; where- fore thy servant hath found in his heart to pray in thy sight. iSTow, even so, Lord, thou art God, and thy words are true : thou hast spoken these good things unto thy sen^ant. Begin therefore to do according to thy promise : multiply, Lord, the household of thy ser^^ant." Behold, David altogether dependeth upon God's promise ; as also did Jacob, who, after he had confessed himself unworthy of all the benefits received, yet durst he ask greater benefits in time to come, and Inat, because God hath promised. In hke manner, let us be encouraged to ask whatsoever the goodness of God hath freely promised. What we should ask principally, we shall hereafter declare. 44 PRAYEll. Of necessity we must have a mediator. — The fiftli observation which godly prayer requireth is, the perfect knowledge of the advocate, intercessor, and mediator ; for, seeing no man is of himself worthy to compear, or appear in God's presence, by reason that in all men continually resteth sin, which, by itself, doth offend the majesty of God, raising also debate, strife, hatred, and division betwixt his inviolable justice and us, for the which, imless satisfaction be made by another than by ourselves, so little hope resteth that any thing from him we can attain, that no surety may we have with him at all. To exeme us from this horrible con- fusion, our most merciful Father, knoTving that our frail minds should hereby have been continually deject- ed, hath given unto us his only beloved Son, to be unto us righteousness, wisdom, sanctification, and hoHness. If in him we faithfully believe, we are so clad that we may with boldness compear and appear before the throne of God's mercy, doubting nothing, but that ^^dlatsoever we ask through our Mediator, that same we shall obtain most assuredly. Here, is most diU- gcntly to be observed, that without our Mediator, fore- speaker, and peace-maker, we enter not into prayer; for the incallings of such as pray without Jesus Christ are not only vain, but also, they are odious and abomi- nable before God. Which thing to us in the Leviti- cal priesthood most evidently was prefigured and de- clared : for as within the sanctum sancto')vim, that is, the most holy place, entered no man but the High Priest alone, and as all sacrifices offered by any other than by priests only, provoked the WTath of God upon the sacrifice-maker ; so, whoever doth intend to enter into God's presence, or to make prayers without Jesus Christ, shall find nothing but fearful judgment and PRAYER. 45 horrible damnation. Wherefore it is plain, that Turks and Jews, notwithstanding that they do appar- ently most fen^ently pray unto God who created heaven and earth, who guideth and ruleth the same, who de- tendeth the good and punisheth the evil, yet never are their prayers pleasant unto God ; neither honour they his holy majesty in any thing, because they acknow- ledge not Jesus Christ. For he who honoureth not the Son, honoureth not the Father. For as the law is a statute that we shall call upon God, and as the pro- mise is made that he shall hear us, so are we command- ed only to call through Jesus Christ, by whom alone our petitions we obtain ; for in him alone are all the pro- mises of God confirmed and complete. Whereof, with- out all controversy, it is plain, that such as have called, or call presently unto God by any other mean than by Jesus Christ alone, do nothing regard God's will, but obstinately prevaricate, and do against his command- ments ; and therefore, obtain they not their petitions, neither yet have entrance to his mercy ; "for no man cometh to the Father," saith Jesus Christ, " but by me." He is the right way : who declineth from him erreth, and goeth vn*ong. He is our leader, whom, unless we follow, we shall walk in darkness ; and he alone is our captain, without whom, neither praise nor rictory ever shall we obtain. Against such as depend upon the intercession of saints, no otherwise Tvill I contend, but shortly touch the properties of a perfect mediator. First, the words of Paul are most sure, that a mediator is not the me- diator of one ; that is, wheresoever is required a me- diator, there are also two parties ; to vrit, one party offending, and the other party which is offended; which parties, by themselves may in no ways be recon- 46 PRAYER. ciled. Secondly, the mediator who taketh upon him the reconcihng of these t^^o parties, must be such a one as having trust and favour of both parties, yet iri some things must differ from both ; and must be clean and innocent also of the crime committed ag^ainst the party offended. Let this be more plain by this sub- sequent declaration : Angels may not he mediators. — The eternal God, standing upon the one part, and all natural men de- scending of Adam upon the other part ; the infinite justice of God is so offended with the transgression of all men, that in no wise can amit}^ be made, except such a one be found, as fully may make satisfaction for man's offences. Among the sons of men none was found able ; for they were all found criminal in the fault of one; and God, infinite in justice, must abhor the society and sacrifice of sinners. And as to the angels, what might prevail their substitution for man \ ^ who, albeit they would have interposed themselves as mediators, yet they had not the infinite righteousness. Jesus Christ, God and man, is Mediator. — Who, then, shall here be found the peace-maker I Surely the infinite goodness and mercy of God might not suffer the perpetual loss and repudiation of his crea- tures; and therefore his eternal \\dsdom provided such a mediator, ha\ing wherewith to satisfy the justice of God — differing also from the Godhead : — liis only Son, clad in the nature of manhood, who in- terposed himself a mediator; not as man only ; for the pure humanity of Christ of itself might neither make intercession nor satisfaction for us ; but God and man. ^ In the original this sentecce reads, " "What prevailed the prevari- cation of man r" Prevarication ^as probably used in a good sense, instead of a bad. PRAYER. 47 In that he is God he might complete the will of the Father ; and in that he is man, pure and clean, \vithout spot or sin, he might offer sacrifice for the purgation of om* sins, and satisfaction of God's justice. For unless stunts have these two. Godhead equal with the I'ather, and humanity mthout sin, the office o." mediators saints may not usurp. But here will be objected, "who knoweth not Jesus Christ to be the oidy mediator of our redemption? but that impedeth or hindereth nothing saints and holy men to be mediators and to make intercession for us." As though that Jesus Clirist had been but one hour our mediator, and after, had resigned the office to his sen^ants! Who maketh otlter Qiiediators than Jesus Christ, tak- eth hxmour from him. — Do not such men gentilly'^ en- treat Jesus Clirist, detracting from him such a portion of his honour ? Otherwise speak the Scriptures of God, testif) ing him to have been made man, and to have proved our infirmities ; to have suffered death willingly; to have overcome the same ; and all to this end, that he might be our perpetual high sovereign Priest, into ^vhose place or dig-nit}' none other might enter. (Heb. vi, vii, ix, X.) As John saith, "If any man sui, we have an advocate with the Father, even Jesus Christ, the righteous." (iJohn, ii.) Mark well these words. John saith, " we have presently a sufficient advocate ; whom Paul affiraieth to sit at the right hand of God the Father : (Rom. viii ;) and to be the only Meiha- tor between God and man ; for he alone, saith Am- brose, is our mouth, by whom we speak to God : he is our eyes, by whom we see God ; and also our right hand, by whom we offer any thing unto the Father ; ' Handsomely, (spoken ironically). 48 rilAYER. who. unless he make intercession, neither we, neither any of the saints, may have any society or fellowship ^^dth God. What creature may say to God the Father, "Let mankind be received into thy favour; for the pain of his transgression, that have I sustained in my cnvn body ; for his cause was I encompassed with ail infirmities, and so became the most contemned and despised of all men, and yet, in my mouth was found no guile nor deceit; but always obedient to thy will, suffering most grievous death for mankind. And therefore, behold not the sinner, but me, who by my infinite righteousness have perfectly satisfied for his ofiences"? — May any other. Jesus Christ except, in these words make intercession for sinners ? If they may not, then are they neither mediators nor yet intercessors. " For albeit," saith Augustine, " Chris- tians do commend one another unto God in their prayers, yet make they not intercession, neither dare they usurp the ofiice of a mediator : no, not Paul, al- beit under the Head he was a principal member, be- cause he commendeth himself to the prayers of faithful men." But if any do object, such is not the condition of the saints departed, who now have put ofPmortaHty, and bear no longer the fragility of the flesh ; — although 1 grant this to be most true, yet are they all compelled to cast their crowns before Him who sitteth on the throne, acknowledging themselves to have been de- livered from great affliction, to have been purged by the blood of the Lamb : and therefore none of them do attempt to be a mediator, seeing they neither have being nor righteousness of themselves. But in so great light of the Gospel which now is beginninu. (praise be to the Omnipotent !) it is not necessar}^ upon such matter long to remain. PRAYER. 49 Some say, we -v^ill use but one mediator, Jesus Christ, to God the Father ; but we must have saints, and chiefly the Virgin, the mother of Jesus Christ, to pray for us unto him. Against such as would have mediators to Jesus Christ. — Alas ! whosoever is so minded, showeth himself plainly to know nothing of Jesus Christ rightly. Is He v\ho descended from heaven, and vouchsafed to be conversant with sinners, commanding all sore vexed and sick to come unto him, (Matt., xi,) who, har^ging iipon the cross, prayed first for his enemies, become now so untractable, that he vdll not hear us, vtdthout a person to be a mean ? Lord, open the eyes of such, that they may clearly perceive thy infinite kind- ness, gentleness, and love towards mankind. Above all precedents, is to be obsen^d, that what we ask of God, ought to be profitable to ourselves and to others, and hurtful or dangerous to no man. Secondly, we must consider whether our petitions extend to spiritual or corporal things. Spiritual things, such as are deliverance from im- piety, remission of sins, the gift of the Holy Ghost, and of life everlasting, we should desire absolutely, without any condition, by Jesus Christ, in whom alone all these are promised. And in asking hereof, we should not pray thus, " Father, forgive our sins if thou wilt ;" for his will He hath expressed, saying, " As I live, I desire not the death of a sinner, but rather that he convert, and Hve ;" which immutable and solemn oath, who calleth in doubt, maketh God a liar, and, as far as in him lieth, would spoil God of his godhead. For he cannot be God except he be eternal and infallible verity. And John saith, " This is the testimony which God hath testified of his Son, that 1 D •50 PRATER. who believetli in the Son, hath eternal life, (1 John, v.) to the verity -^'liereof we should steadfastly cleave, although worldly dolour apprehend us — as David exiled from his kingdom, and deprived of all his glory, secluded not himself f^from God, but steadfastly behoved reconcihation by the promise made, notmthstanding that all creatures on earth had refased, rejected, and rebelled against him, Happy is the man whom thou shalt inspire, Lord ! In asking corporal things, first, let us enquire, if we be at peace with God in our consciences, by Jesus Christ, firmly behe^ang our sins to be remitted in his blood. Secondly, let us enquire of our own hearts, if we know temporal riches or substance not to come to man by accident, fortune, or chance, neither yet by the industry and diligence of man's labour ; but to be the liberal gift of God only, whereof w^e ought to laud and praise his goodness, wisdom, and pro\idence alone. What should hej^^rai/edfor. — And if this we do truly acknowdedge and confess, let us boldly ask of Him what- soever is necessary for us ; as sustentation of the body, health thereof, defence from misery, dehverance from trouble, tranquillity and peace to our commonwealth, prosperous success in our vocations, labours, and afiairs, ^vhatsoever they be ; which God willeth we ask all of Him, to certify us that all things stand in his govern- ment and disposal ; and also, by asking and receiving these corporal commodities, we may have taste of his sweetness, and be inflamed with his love, that thereby our faith of reconciliation and remission of our sins may be exercised and take increase. But, in asking such temporal tilings, we must observe, first, that if God deferreth or prolongeth to grant our petitions, even so long that he doth appar- PRAYER. ol ently reject us, yet let us not cease to call, prescribing him neither time, neither manner of deliA^rance : as it is wTitten, " If he prolong time, abide patiently upon hiiii :" and also, " Let not the faithftil be too hasty; for God sometimes deferreth, and will not hastily grant, for the probation of our continuance."' as the words of Jesus Christ testify : and also that we may receive with greater gladness that, which with ardent desire we long have looked for — as Hannah, Sarah, and Elizabeth, after great ignominy of their barrenness and sterility, received fruit of their bosoms with joy. Secondly, because we know the kirk at all times to be under the cross; in asking temporal commodi- ties, and especially deliverance from trouble, let us offer to God obedience ; if it shall please his goodness we be longer exercised, that we may patiently abide it. As David, desii-ous to be restored to his kingdom, what time he was exiled by his own son, offereth unto God obedience, saying, " If I have found favour in the presence of the Lord, he shall bring me home again. But if He shall say. Thou pleasest me no longer to bear authority, I am obedient; let him do what seemeth good to him." (2 Sam., xv.) And the three children unto Nebuchadnezzar did say, " We knov.- that our God whom we worship may dehver us ; but if it shall not please him so to do, let it be known to thee, king, that thy gods we will not worship." (Dan., iii.) Better it is to obey God than man. — Here the [children] gave a true confession of their perfect faith, knowing nothing to be impossible to the omnipotence of God; affirming also themselves to stand in his mercy ; for otherwise, the nature of man could not 52 PRAYER. \villingly give itself to so horrible a tonnent. But they offer unto God most humble obedience, to be delivered at his good pleasure and will ; as we should do in all afflictions ; for we know not what to ask or desire as we ought, that is, the frail flesh oppressed with fear and pain, desireth deliverance, ever ab- horring and drawing back from obedience -giving. (0 Christian brother, I write by experience !) But the Spirit of God calleth back the mind to obedience, that albeit it desires and abides for deliverance, yet should it not repine against the good will of God, but incessantly to ask that it may abide vrith patience. How hard this battle is no man knoweth, but he who in himself hath suffered trial. The petition of the spirit. — It is to be noted, that God sometimes doth grant the petition of the spirit, while he yet deferreth tiie desire of the flesh. As who doubteth but God did mitigate the heaviness of Joseph, although he sent not hasty deliverance in his long imprisonment ; and that, as he gave him tavour in the sight of his jailor, so, inwardly also, he gave him consolation in spirit? (Gen., xxxix.) And moreover. God sometimes granteth the petition of the spirit, while he utterly repelleth the desire of the flesh. For the petition of the spirit always is, that we may attain to the true felicity, whereunto we must needs enter by tribulation, and the final death, both of which the nature of man doth ever abhor. And therefore the flesh under the cross, and at the sight of deatii, calleth and thirsteth for hasty deliverance. The flesh striveth against the spirit. — But God who alone knoweth what is expedient for us, sometimes prolongeth the deliverance of his chosen, and some- times permitteth them to drink, before the maturity PRAYER. 53 of age, the bitter cup of corporal death, that thereby, they may receive medicine, and cure from all in- lirmity. For who doubteth. but that John the Baptist desired to have seen more the days of Jesus Christ, and to have been longer mth him in conversation ? Or that Stephen would not have laboured more days in preaching Christ's gospel, whom nevertheless he suffered hastily to taste of this general sentence ? And albeit we see therefore no apparent help to ourselves, nor yet to others afflicted, let us not cease to call, thinldng our prayers to be vain; for wha.tsoever come of our bodies, God shall give unspeakable comfort to the spirit, and turn all to our commodities,^ beyond our o^vn expectation. The cause I am so long tedious in this matter is, that I know how hard the battle is between the spirit and the flesh, under the heav}' cross of affliction where no worldly defence but present death does appear. Impediments come of the weakness of the flesh. -^^ know the grudging and murmuring complaints of the flesh; I know the anger, wrath, and indignation which it conceiveth against God, calling all his pro- mises in doubt, and being ready every hour utterly to fall from God. Against wtiich, remains only faith, provoking us to call earnestly, and pray for assistance of God's Spirit ; wherein, if we continue, our most desperate calamities he shall turn to gladness and to a prosperous end. To thee, Lord, alone be praise, for with experi- ence I wi'ite this and speak. Where, and for Whom, and at what Time, we ought to pray, is not to be passed over with silence. Private prayer, such as men secretly offer unto God ^ Advantages. 04 PRAYER. by themselves, requii'es no special place ; altliough Jesus Christ commandeth, when we pray, to enter into our chamber, and to close the door, and so, to pray secretly unto our Father. (Matt, ^d.) Whereby He wills, that we should choose for our prayers such places as might offer least occasion to call us back from prayer, and also, that we should expel fOrth ol our minds in time of our prayer, all vain cogitations ; for otherwise, Jesus Christ himself doth observe no special place of prayer ; for we find him sometimes prajdng i'n ]\Iount OUvet, sometimes in the desert, sometimes in the temple, and in the garden. Peter desireth to pray upon the top of the house. (Acts, x.) Paul prayed in prison, and was heard of God ; vrho also commandeth men to pray in all places, lifting up unto God pm-? ar 1 clean hands; as we find that the prophets and most holy men did, wheresoever danger !jr necessity requii'ed. Appointed p>laces to pray in may not he neglected. — But pubhc and common prayers should be used in the place appointed for the assembly of the congregation, whence whosoever negligently mthdraweth himself is in nowise excusable. I mean not that to be absent from that place is sin, because that place is more holy than another ; for the whole earth created by God is equally holy. But the promise made, that " where- soever two or three are gathered together in my name, there shall I be in the midst of them," condemneth all such as despise the congregation gathered in his name. But mark well this word " gathered." I mean not to hear piping, singing, or playing : nor to patter upon beads or books whereof they have no imderstanding ; nor to commit idolatr}\^ honouring that for God which indeed is no god; for -v^ith such, ^ill I neither join PRATER. 55 myself in common prayer, nor in receiving external sacraments. For in so doing, I should affirm their superstition and abominable idolatrj^ which I, by God's grace, never will do, neither counsel others to do, to the end. What it is to be gathered in the naine of Christ. — This congregation which I mean, should be gathered in the name of Jesus Christ; that is, to laud and magnify God the Father, for the infinite benefits they have received by his only Son, our Lord. In this congregation should be distributed the mystical and Last Supper of Jesus Christ, without superstition or any more ceremonies than he himself used, and his apostles after him, in distribution thereof Li this congregation, should inquisition be made of the poor among them, and support pro^ided till the time of their next convention ; and it should be distributed amongst them. Also in this congi'egation should be made common prayers, such as all men hearing might un- derstand, that the hearts of all subscribing to the voice of one, might with unfeigned and fervent mind bay, Amen. Whosoever ^Aithdraw themselves from such a congregation, (but alas ! where shall it be ibund ?) do declare themselves to be no members of Christ's body. For whom, and at what time lue should pray. — ^Now there remaineth for whom, and at what time we shall pray. For all men, and at all times, doth Paul com- mand that we shall pray (1 Tim., ii), and principally, for such as are of the household of faith as suffer persecu- tion ; and for corumonwealths t^Tannously oppressed, incessantly should we call, that God of his mercy and power will withstand the violence of such tyrants. God's sentence may he changed. — And when we see 56 PRAYEIt. the plagues of God, as hunger, pestilence, or war com- ing or appearing to reign, then should we with lamen- table voices, and repenting hearts call unto God, that it would please his infinite mercy to withdraw his hand. Which thing, if we do unfeignedly, he will without doubt, revoke liis wrath, and, in the midst of his fury, think upon mercy, as we are taught in the Scripture, by his infallible and eternal verity. As in Exodus God saith, " I shall destroy this nation from the face of the earth." And when Moses addresseth himself to pray for them the Lord proceedeth, saying, ' ' Suffer me that I may utterly destroy them. ' ' And then Moses falleth down upon his face, and forty days con- tinueth in prayer for the safety of the people, for whom, at the last, he obtained forgiveness. David, in the vehement plague, lamentably called unto God (2 Sam., xxiv) ; and the Idng of Nineveh saith, " who can tell ? God may turn and repent, and cease from his rterce wrath, that we perish not." (Jonah, iii.) Which examples and scriptm^es are not written in vain, but to certify us that God of his own native goodness will mitigate his plagues, by our prayers offered by Jesus Christ, although he hath threatened to punish, or is presently punishing: which he testifies by his own words, saying, " If I have prophesied against any na- tion or people, that they shall be destroyed, if they repent of their iniquity, it shall repent me of the evil which I have spoken against them." (Jerem., x^dii.) This I wTite, lamenting the great coldness of men who under such long scourges of God, are nothing kindled to prayer by repentance, but carelessly sleep in a mcked life, even as though their continuing wars, urgent famine, daily plagues of pestilence, and other contagious, insolent, and strange maladies, w'ere not PRAYER. 57 the present signs of God's wrath provoked by our ini- quities. A plague threatened to England. — England, let thy intestine battle and domestic murder provoke theo to purity of life, according to the word which openly hath been proclaimed in thee, otherwise, the cup of the Lord's wrath thou shalt drink. The multitude shall not escape, but shall drink the dregs, and haA^e the cup broken upon their heads; for judgment be- ginneth in the house of the Lord, and commonly the least offender is first punished, to provoke the more wicked to repentance. But, Lord, infinite in mercy, if thou shalt punish, make not consummation; but cut away the proud and luxuriant branches which bear not fruit, and preserve the commonwealths of such as give succour and harbour to thy contemned messengers, who long have suffered exile in the desert. And let thy kingdom shortly come, that sin may be tnded, death devoured, thy enemies confounded; that WQ thy people, by thy majesty delivered, may obtain everlasting joy and fehcity through Jesus Christ our Saviour, to whom be all honour and praise for ever. Amen. Hasten Lord, and tarry not. John Knox. Here after followeth a Confession hy John Knox, Minister of Christ's most sacred Evangel, upon the death of that most virtuous and most famous king, Edward VI, King of England, France, and L-eland; in which confession, the said John doth accuse no less his OAvn offences, than the offences of others, to be the cause of the away-taking of that most godly prince, now reigning with Christ, while we abide plagues for our unthankfulness. Omnipotent and everlasting God, Father of our 58 PRAYER. Lord Jesus Christ, who by thy eternal providence dis- posest kingdoms as seemeth best to thy ^^isdom: we acknowledge and confess thy judgments to be righte- ous, in that thou hast taken from us. for our un- gratitude, and for abusing of thy most holy word, our native king and earthly comtbrter. Justly mayest thou pour forth upon us the uttermost of thy pla^gues, for that we have not loiown the day and time of our mercifiil visitation. We have contemned thy word, and despised thy mercies: we have transgressed thy \a.w'S, for deceitfully have we wrought every man mth our neighbour; oppression and violence we have not abhorred, charity hath not appeared among us, as our profession rec^uireth. AYe have little regarded the voices of thy prophets; thy threatenings we have es- teemed vanity and wind. So that in us, as of om*- selves, rests notliing worthy of thy mercies, for all are found fr'uitless, even the princes with the prophets as withered ti-ees, apt and meet to be burned in tlie fire of thy eternal displeasure. But, Lord, behold thy o^^^l mercy and goodness, that thou mayest purge and remove the most filthy burden of our most horrible offences. Let thy love overcome the severity of thy judgments, even as it did in gi\ing to the world thy only Son, Jesus, when all mankind was lost, and no obedience was left in Adam nor in his seed. Regenerate our heaits, Lord, by the strength of the Holy Ghost: convert thou us, and we shall be converted: work thou in us unfeigned re- pentance, and move thou our hearts to obey thy holy laws. Behold our troubles and apparent destruction, and stay the sword of thy ven2:eance before it devour us. riace above us, Lord, for thy great mercies' sake, PRAYER. 59 sucli a head, mth such rulers and magistrates, as feiir thy name, and will the glory of Christ Jesus to spread. Take not from us the liglit of thy Evangel, and suffer no papistry' to prevail in this realm. Illuminate the heart of our sovereign lady, Queen Mary, with pregnant gifts of thy Holy Ghost, and infiame the hearts of her council with thy true fear and love. Repress thou the pride of those that would rebel, and remove from all hearts the contempt of thy word. Let not our ene- mies rejoice at our destruction, but look thou to the honour of thy o^\ii name, Lord, and let thy Gospel be preached mth boldness in this realm. If thy justice must punish, then punish our bodies vdth the rod of thy mercy. But, Lord, let us never revolt, nor turn back to idolatr\^ again. ]\Iitigate the heails of those that persecute us, and let us not faint under the cross of oar Sa\dour; but assist us wdth the Holy Ghost, even to the end. 60 LETTER TO THE FAITHFUL L\ ENGLAND. JOHX KNOX TO THE FAITHFUL IX LONDON, NEWCASTLE, AND BERWICK, AND TO ALL OTHERS WITHIN THE REALM OF ENGLAND THAT LOYE THE COMING OF OUR LORD JESUS, WISHETH CONTINUANCE IN GODLI- NESS TO THE END. TT7HEN I remember the fearfiil threatenings of God V T pronounced against realms and nations to whom tlie light of God's word hath been offered, and con- temptuously by them refused, as my heart unfeignedly moumeth for your present state, dearly beloved in our Saviom', Jesus Christ so the whole powers both of body and soul tremble and shalvc, for the plagues that are to come. But that God's true word hath been offered to the realm of England, none can deny, ex- cept such as by the de^dl holden in bondage, (2 Tim., ii,) (God justly so punishing their proud dis- obedience,) have neither eyes to see, nor understand- ing to discern, good from bad, nor darkness from hght. Against whom at this present no otherwise will I contend than did the prophet Jeremiah, against the stiff-necked and stubborn people of Judah, sajing, " The wrath of the Lord shall not be tm-ned away, till he have fulfilled the thoughts of his heart." (Jer., xxiii.) And thus I leave them, as those of w^hose repentance there is small hope, to the hands of EUm \\'ho shall not forget their horrible blasphemies spoken in despite of Christ's truth, and of his true ministers. And '^ith you that imfeignedly mourn for the great shipTVTcck of God's true rehgion, I purpose to LETTER TO THE FAITHFUL IN ENGLAND. 61 communicate such counsel and admonition, now, by my rude pen, as sometimes ^ it pleased God I did pro- claim in your ears. The end of wliich my admoni- tion is, that even as you piu3)ose and contend to avoid God's vengeance both in this life, and in the life to come, that so you avoid and flee, as well in body as in spirit, all fellowship and society with idolaters in their idolatry. You shrink, I know, even at the first. But if an orator had the matter in handling, he would prove it honest, profitable, easy, and necessary to be done ; and in every one point, there would be store enough for a long oration. But as I never labom'ed to persuade any man in matters of religion, (God I take to record in my conscience.) except by the very sim- plicity and plain infallible truth of God's word, so, no more intend I to do in this behalf. But tliis I affirm, that to flee firom idolatry is so profitable and so neces- sary for a Christian, that unless he so do, all worldly profit tumeth to his perpetual disprofit and condem- nation. Profit appertaineth either to the bodies, or else to the souls of ourselves and our posterity : Corporal commodities consist in such things as man chiefly coveteth for the body, as riches, estimation, long life, health, and quietness on earth : the only comfort and joy of the soul, is God, by his word expelling ignorance, sin, and death, and in place of these, planting true knowledge of Himself and with the same, justice and life, by Christ Jesus his Son. K any of these aforesaid move us, then of necessity it is, that we avoid idolatry' ; for plain it is, that the soul hath neither life nor com- fort, but by God alone, (1 Cor., \i,) with whom idola- ters have no other fellowship nor participation, than have the de\dls. And albeit that abominable idola- ters for a moment triumph, yet the hour approacheth, 1 Formerly. 62 LETTER TO THE FAITHFUL IN EXGLAXD. when God's vengeance shall strike not only their souls, but even their vile carcases shall be plagued, as God before hath threatened. Their cities shall be burned, their lands shall be laid waste, their enemies shall dwell in their strongholds, their wives and daughters shall be defiled, their children shall fall by the edge of the sw ord ; mercy shall they find none, because they have refiised the God of all mercy, when lovingly and long he called upon them. (Lev., xxvi.) You would know the time, and what certainty I have hereof. To God will I appoint no time , but that these, and more plagues, shall fall upon England, and that ere it be long, 1 am as sure as that my God liveth. This my afiirmation shall displease many, and con- tent few\ God, who knoweth the secrets of all hearts, knoweth, that it also displeaseth myself. And yet, like as before, I have been compelled to speak in your audience, and in audience of others, such things as were not pleasant to the ears of men, whereof, alas ! a great part this day are come to pass, so I am compelled now to write with the tears of my eyes, I know, to your displeasure. But, dear brethren, be subject to God, and give place to his wrath, that ye may escape his everlasting vengeance. My pen, I trust, shall now be no more vehement than my tongue hath been oftener than once, not only before you, but also before the chief of the realm. What was said in Newcastle and Berwick before the Sweat,^ I trust yet some in those places bear in mind. What, upon the day of All-saints, the year that the Duke of Som- 1 That is, the Sweating Sickness, which made great havoc in Eng- land from April to August, lool. It generally carried off its victims in a few hours, and chiefly attacked robust men between the ages oT thirty and forty. It is said also by Ilolinshed and other historians, that even Englishmen dwelling in foreign countries were attacked by LETTER TO THE FAITHFUL IN ENGLAND. 63 erset was last apprehended, let Newcastle witness. What before him that then was Dulve of Northumber- land, in the town of Newcastle, and other places more; what before the King's majesty, at Windsor, Hamp- ton Court, and Westminster ; and finally, what was spoken in London, in more places than one, when fires of joy and riotous banqueting were made at the proclamation of Mary, your queen. If men will not speak, yet the stones and timber of those places shall cry in fire, and bear record, that the truth was spoken, and shall absolve me in that behalf in the day of the Lord. Suspect not, brethren, that I delight in your ca- lamities, or in the plagues that shall fall upon the un- thankful nation. No, God I take to record, that my heart moumeth within me, and that I am cruciated with remembrance of your troubles. But if I should cease, then should I do against my conscience, as also against my knowledge, and so, should I be guilty of the blood of those that perished for lack of admonition, (Ezek., xxxiii,) and yet shall the plague not a mo- ment the longer be delayed : for the Lord hath ap- pointed the day of his vengeance, before the which, he sendeth his trumpets and his messengers, that his elect watching with prayers and sobriety, may by his mercy escape the vengeance that shall come. But now, you would know the grounds of my certi- tude. God grant, that hearing them, you may un- derstand and steadfastly believe the same. My assur- ances are not the marvels of Merhn/ neither yet the it, while the natives were exempted ; a circumstance which made the disease be regarded as an exclusive judgment upon the English nation. 1 A fabulous British magician of tlic fifth century, of whom the most extravagant tales were invented. 64 LETTER TO THE FAITHFUL IX ENGLAND. dark sentences of profane prophets ; but 1. the plain truth of God's holy word ; 2. the inunutable justice of the ever-living God ; and 3. the ordinary course of his plagues from the beginning, are my assurances and grounds. God's word threateneth destruction to the disobedient (Deut., xxviii): his immutable justice must require the same (Jerem., v); the ordinary pun- ishments and plagues show examples. (Amos, iii.) What man, then, having understanding, can cease to prophesy ? The word of God plainly speaketh, that if a man shall hear the curses of God's law, and yet in his heart shall promise to himself felicity and good luck, thinking he shall have peace, although he walk after the imaginations of his own will and heart, to such a man the Lord will not be merciful, but his wrath shall be kindled against him, and He shall destroy his name from under heaven. (Jerem., xxix.) How the Lord threateneth plague after plague, and ever the last to be the sorest, till finally he will consume realms and nations if they repent not, read chapter xxvi of Leviticus, which chapter oft I have willed you to mark, as yet I do unfeignedly. And think not that it appertaineth to the Jews only. No, brethren ; the prophets are the interpreters of the law, and they make the plagues of God common to all offenders, the punishment ever beginning at the household of God. And here, I must touch a point of the devilish confession made, alas ! by that miserable man,^ whose name, for sorrow, I cannot recite. This argument he useth, to prove the doctrine of late years taught 1 The unprincipled Duke of Northumberland, who, after patronis- ing the Reformation in England for his own selfish ends, died on the scaffold a Papist. LETTER TO THE FAITHFUL IN ENGLAND. 6o among you to be wicked. " Troubles and plagues, (saith he,) have followed the same, not 6nly here in England, but also in Gennany" — as he mlleth you to mark. Tliis fragile and vain argument no other- wise will I laboiu: to confute than by plain Scripture, declaring, that plagues appertain to all inobedient, beginning first where God's mercies have been offered and refused ; and that may answer the blind rage of ignorants. The prophets Isaiah, Jeremiah, Ezekiel, after they had proclaimed plagues to fall upon the people of Israel, and upon the house of Judah, prophesy parti- cularly against certain nations and cities, not only adjacent in circuit about Jerusalem, but also against such as were far distant ; as against Moab, Amnion, Palestine, Egypt, Tyre, Damascus, and Babylon. (Isa., xiii, xv, xvii, xviii, xix, xx, xxiii; Jer., 1, li; Ezek., XXV, xxvi, xxvii.) And in conclusion, general pro- phecies are spoken against all inobedient and sinful nations, as in chapter xxiv of Isaiah plainly appeareth ; as also, the Lord commanding Jeremiah to give the cup of His wrath to all nations, one after another ; w^ho should drink of the same, although they refused it of liis hand (Jer., xxv) : that is, albeit they would not believe the voice of the prophet, yet should they not escape the plagues that he spake : " For every nation like unto this, shall I punish, saith the Lord of Hosts." (Jerem., v.) With the same agreeth Amos, saying, " The eyes of the Lord are upon every sinful na- tion, to root it out of the earth." (Amos, ix.) These, and many more places, evidently prove, that the plagues spoken of in the law of God, appertain to every rebelHous people, be they Jew or be they Gen- tile, Christians in title, or Turks in profession. And 66 l?:tter Tkj the faithful m England. the ground of the prophets was the same, which be- fore I have rehearsed for ray assurances that Eng- land shall be plagued ; which is, God's immutable and inviolable justice, that cannot spare in one realm, and nation, those offences that most severely he hath punished in another: for so were he unequal, and to make differences, as touching execution of his just judgments betwixt person and person ; v/hich is most contrarious to the integrity of his justice. Thus ixe speaketh by Jeremiah his prophet, " Behold I have begun to punish in the house where my name is in- called ; and shall I spare the rest? (Jerem., xxv.) As if the Lord would say, ''How can my justice peraiit those crimes unpunished in proud contemners that neither regard me nor yet my law, seeing I have not spared my o\\t\ people, that externally bear some reverence to my name ? That God hath pimishcd other realms and nations, men of small understanding will easily conless. But whether like crimes have been, and yet are committed within the realm of England, as were before the last plag-ues of God among those nations; that is to be enquired. In this case, nothing can better instruct us, than God's plain word rebuking the vices that reigned in those days. And omitting all such as pro- phesied before, it shall suffice for this time to rehearse some places of Jeremiah, the time of whose prophecy well considered, shall make the matter more sensible. He beginneth in the 13th year of the reign of King Josiah, and continueth till after the destruction of Jerusalem, which came in the 11th year of Zedekiah. Long preached this godly man, to wit, thirty-nine years and six months, before the uttermost of the plagues overtook this stubborn nation ; and he preached LETTER TO THE FAITHFUL IN EXGLAXD. G7 with much trouble and injury sustained, as in his pro- phecies is to be seen. By all likelihood then, there were some careless ones that were not pleased with the prophet, neither yet with his preaching. And yet it is plain, that no king so truly turned to God with all his heart, with all his soul, and with all his strength, according to the law of ]\Ioses, as did Josiah. And yet, as we have said, the prophet of God was troubled, and that not by a mean number; for I hnd him complain universally and generally, upon the people's iniquity. For thus he introduces God speak- ing: "My people have committed double iniquity; they have forsaken me, the fountain of living water, and have dii><]:ed to themselves cisterns that can hold no water. Why wilt thou justily thyself? Under thy wings is found the blood of the souls of the poor innocents, whom thou found not in corners ; and yet thou sayest, I am innocent. Thou hast gotten an whore's forehead, thou canst not think shame. My people are foolish, they know me not ; they are foolish children, and have no wisdom ; wise they are to com- mit mischief, but to do good they are altogether ignorant. Every man may beware of his neighbour, and no man assuredly may trust his brother; for every man is become deceitful; they have practised their tongues to lies and guile. They have left my law (saith the Lord), and have followed the wicked imaginations of their owm hearts; they have followed after Baalim, whom their fathers taught them." (Jeremiah, ii, iii, iv, ix.) Of these, and of many more like places, the general offences of that people appear to have been, desertion from God, shedding of innocent blood, justification of themselves, and defence of their iniquity, while yet they abounded in rapine, 68 LETTER TO THE FAITHFUL IX ENGLAND. murder, oppression, lies, crafty practice, deceit, and manifest idolatr}^ ; following the trade of tlieir fathers, who under Manasseh and Ammon, (of whom the one in the beginning, the other all his life maintained idolatr}^) had been the ringleaders of all abomina- tion. The prophet of God wondering at so manifest ini([uity, judged that such ignorance and disobedience was only among the rascal^ sort; and therefore he saith, "These be but poor ones: they are foolish; they know not the way of the Lord, nor the judgment of their God. I will go to the nobles, and I will talk with them, for they know the way of their Lord, and the judgments of their God." (Jerem., v.) But what he finds among them, he declareth in these words, "They have all bi-oken the yoke; they have heaped sin upon sin, and one mischief upon another: from the least into the most, all are bent upon avarice, and gape for lucre; from the priest to the prophet, every man dealeth deceitfully. Behold their ears be uncii'cimacised, they cannot advert. The word of God is a rebuke into them; they dehght not in it. They have conamitted abominable mischief." (Jerem., vi.) What this abomination was, God showeth to Ezekiel. (Ezek., viii.) All had forsaken God in their hearts, in so much, that a great number openly had turned their backs unto God, and made sacrifice to the Sun, every man in his own secret closet; yea, women mourned, for that they were not permitted to commit open abomination. Is it not to be wondered at, that all estates were so corrupt under so godly a prince? But our prophet Jeremiah proceedeth in his complaint, saying, " They cannot repent, neither yet ^ Lower sort, the mob. LETTER TO THE FAITHFUL IN ENGLAND. 69 think shame. They have denied the Lord, and said, It is not he ; we shall neither see sword nor hunger.'' (Jeremiah, v.) You hear the obedience that the prophet foimd among the princes of Judah. And yet, I say, is it not to be wondered at, that the vine- yard wliich was so well manured, brought forth no better grapes ? They had a king most godly-minded; they had prophets (for Jeremiah was not alone,) most faithful and fervent. They were admonished by diverse plagues, and always the prophets called for repentance. And yet followed nothing but open con- tempt of God and of his messengers. Their repent- ance was like the morning dew, it remained not. Although they could say with their mouths, " The Lord liveth," yet were their oaths nothing but lies. " Find me one man that doth equity and justice, and to him mil I be merciful, saith the Lord." (Jerem., v.) Here was narrow and sharp inquisition among so great a multitude: — belike there had not been very many, when He that knoweth the secret thoughts searcheth so diligently. But before we proceed farther in this matter, it shall be profitable to see, how these precedents agree with our state and time. And First, that we had not God's word offered to us, v>i\\ none except an arrant papist allege. We had a Idng^ of so godly a disposition towards \irtue, and chiefly towards God's truth, that none from the beginning surpassed him, and to my knowledge, none of his years did ever match him in that behalf, if he might have been but master of his ot\ti will. During tliis time, if sins did abound, let every man accuse his own conscience; for here I am not minded to specify all that I know, neither yet is it necessary, seeing ' Edward VI. 70 LETTER TO THE FAITHFUL IN ENGLAND. some crimes were so manifest and so lieinous. that the earth could not hide the innocent blood, nor yet could the heavens without shame behold the craft, the deceit, the violence, and VvTong, that were wroivght openly. And in the meantime, the hand of God was busy over us, and his true messengers kept not silence. You know that the reahn of England was visited with strange plagues; and whether it was not ever pro- phesied, that worse plagues were to follow, I appeal to the testimony of your own conscience. But what ensued upon this ? Alas! I am ashamed to rehearse it— universal contempt of all godly admonitions, hatred of those who rebuked their \iceS5 authorising of such as could invent most villany against the preachers of God. In this matter I ma}^ be admitted for a sufficient \\itness ; for I heard and saw, I under- stood and knew with sorrow of heart, the manifest contempt, and the crafty devices of the devil against those most godly and learned preachers, that this last Lent (a.d. 1553,) were appointed to preach before the king's majesty; as also, against all others, whose tongues were not tempered by the holy water of the court: — ^to speak it plainly, who flattering against their own conscience, could not say that all was well, and that nothing needed reformation. What reverence and audience was given to preachers this last Lent, by such as then were in authority, their own countenances declared ; assuredly even such, as was given to Jeremiah. They hated such as rebidved their vice, and stubbornly they said, " We mil not amend." And yet, how boldly their sins were re- buked, even in their faces, such as were present can witness with me. There were almost none who did not prophesy, and plainly speak the plagues that are LETTER TO THE FAITHFUL IN ENGLAITD. 71 begun, and assuredly shall end. Master Grindal j)lainly spake the death of the king's majesty, com- plaining upon his household servants, who neither feared to rail against the word of God, nor against the true preachers of the same. That godly and fer- vent man, Master Lever, plainly spake the desolation of this commonwealth. And Master Bradford (whom God for Christ his Son's sake comfort to the end,) spared not the proudest of them, but boldly declared, that God's vengeance should shortly strike those that were in authority, because they loathed and abhorred the true word of the everlasting God; and mlled them to take example by the late Duke of Somerset, who became so cold in heaiing God's word, that the year before his death, he would go to visit his masons, and yet would not incommode himself to go from his gallery to his hall, for hearing of a sermon. " God punished him," said that godly preacher, " and that suddenly; and shall he spare you, that are doubly more wicked? No, he shall not: will ye or will ye not, ye shall drink the cup of the Lord's wrath The judgment of the Lord! the judgment of the Lord!" lie cried with a lamentable voice, and weeping tears. Master Haddon most learnedly opened the causes of the b}^ast plagues, and assiu^ed them, that the worse was to come after, if repentance were not shortly found. Much iTiore I heard of these four, and of others, which now I may not rehearse, and that (which is to be noted,) after that the whole council had said, they would hear no more of their sennons ; they were indiscreet fellows, yea, and prating knaves. But I will not speak all; for if God continue me in this trouble, I purpose to prepare a dish for such as tJicn led the ring, yea. and who but they? but now 72 LETTER TO THE FMTHFUL IN EXGLAXD. they have heen at the school of Placebo.^ and there they have learned amongst ladies, to dance as the de\il lists to pipe. Against those whom God hath stricken, seeing now there remaineth to them no place of repentance, I do not intend to speak; hut such as live to this day must be admonished, that He who hath punished the one mil not spare the rest. But to our matter — these precedents I judge suffi- cient to prove this our age to have been, and yet to remain, like "slacked (if it be not worse.) ^\ith the time of Jeremiah. Now, let us search what followed in Judah : — mischief upon mischief. notAvithstanding the continual and long cr\ing of the prophets ; till iinally, God in his anger took away good Idng Josip.h, because He was determined to destroy Judpch, as be- fore he had desti'oyed Israel. (2 Kings, xxiii.) After the death of this godly king, great was the trouble, diverse and sudden were the alterations in that com- monwealth. Three Idngs taken prisoners one after another in short space, what were the other miseries of that stubborn nation. God, for thy great mercy's sake, let never thy small and troubled flock within the realm of England learn by experience I But in all those troubles, no repentance appeared, as by the prophet ye may learn : for thus he crieth, " Thou hast stricken them, Lord, but they have not mourned ; thou hast destroyed them, but they have not received discipHne. (Jerem., v, Isa., i.) They have hardened their faces harder than stones ; they will not convert. The whole land is wasted, but no man A^dll ponder, nor consider the cause ; this people wt.11 not hear my words. They walk in the wicked invention of their own hearts, they go after other gods to worship and 1 A word frequently used at this time to designate a court-flatterer. LETTER TO THE FAITHFUL IX EXGLAND. , ^j serve them/' (Jerem., xii, xiii.) And of the prophet's natural friends of the men of Anathoth, some plainly said, " Speak no more to us in the name of the Lord, lest thou die in our hands." Belike these m^en had little inclination towards God's prophet. But yet shall a sermon, (and that which followed.) made in tlie beginnin": of the reim of Jehoiakim, son of Josiah. make evident and better kno-\vn. how much the people were bent to idolatr}^ and to hear false prophets, after the death of their good king. The prophet is com- manded by God, to stand in the court or entrance of the Lord's house, and to speak to all the cities of Judah that then came to worship in the house of the Lord ; and is commanded to keep no word back ; " if peradventure," saith the Lord, " they will hearken, and turn every man from his wicked way." The tenor of his sermon is this : " Thus saith the Lord, if ye will not obey me, to walk in my laws which I have given you, and to hear the words of my servants, the prophets, whom I sent unto you, rising up betimes, and still sending ; if you Tvill not liear them, I say, then will I do to this house, as I did unto Shiloh, and I will make this city to be abhorred of all the people in the earth." (Jerem., xxvi.) " Hear not the words of the prophets, that say unto you, Ye shall not sen^e the king of Babylon. I have not sent them, saith the Lord, howbeit they are bold to prophesy lies in my name. If you give ear unto them, both you and your false prophets shall perish." (Jerem., xxvii.) Here is first to be noted, that the people Vv-ere already entered into iniquity, and especially (straight after the death of their king,) into idolatr}^, from which the Lord by his prophet laboured to call them back, threatening them with desolation, if they pro- K LETTER TO THE FAITHFUL IN ENGLAND. ceeded to rebel. Secondly, it is to be observed, that among them were false prophets. Not that they were so known and holden of the people : no, they were holden and esteemed (for so they boasted themselves to be) the true church of God, that could not err; for how should the law perish from the mouth of the priest? (Jerem., x™.) These false prophets were maintainers of idolatry, and boldly promised to the people prosperity and good luck, where\^dth the peoj)le were so abused and bhnded. that the words of Jere- miah did rather harden their hearts, than provoke any to repentance, as the consequences declared : for this sermon ended, the priests, prophets, and the whole ])eople apprehended Jeremiah, and with one voice cried, "He is worthy of death!" Great v/as the uproar against the poor prophet, in which, apparently, lie could not have escaped the death, if the princes of Judali had not hastily come from the king's house into the temple, and had taken upon them the hear- ing of the cause. In which, after much debate, while some defended, and some accused the prophet most vehemently, the text saith, that the hand of Ahikam tiie son of Shaphan was with Jeremiah, that he should not be given into the hands of the people, to be killed. (Jerem., xxvi.) Hereof you may easily consider, beloved brethren, what were the manners of that wicked generation, immediately after the death of their good king, and how the}^ -were encouraged to idolatry by false pro- phets. But in all this time the prophet ceaseth not most faithfully to execute his ofiice. For although after this, he might not enter into the temple, (for he w'as forbidden to preach.) yet at God's commandment, he wTiteth liis sermons, and LETTER TO THE FAITHFUL IX ENGLAND. tD causeth them to be openly read in the temple ; (alas I I fear we lack Baruch :) and afterwards, they came to the cars of the council, and at last, to the king. And although in despite they were once burnt, yet is Jeremiah commanded to ^\Tite again, and boldly to say, '•' Jehoiakim shall have no seed, that ever shall sit upon the seat of David : their carrion shall be cast to the heat of the day, and to the frost in the night : and I shall \dsit, saith the Lord, the iniquity of him, of his seed, and of his servants ; and I shall bring upon them, upon the dwellers in Jerusalem, and upon all Judah, all the calamities that I have spoken against them." (Jer., xxxvi.) Although, when these words were spoken and ^^Titten, they were so con- temned and despised, that they durst cr^', " Let the counsel of the holy One of Lsrael come, we will follow the de^ices of our ov^m hearts;" (Jerem., x^dii ;) yet no words of his threatenings were spoken in vain : for after many plagues sustained by the mischievous father, the wicked and miserable son, in the third month of his reign, was led prisoner to Bab^ion. But now, when the time of their desolation ap- proacheth, God stirreth above them such a king, such prophets and priests, as their otmi hearts mshed ; even such as should without repugnance lead them to their vomit again, that they who never delighted in the tnith, might fill their bellies with horrible lies. Zedeldah was king ; and such as had long resisted poor Jeremiah, had now got in their hand the feai'ftil whip of correction. Pashur and his companions led the king as they listed. Up goeth Tophet, (a place of idolatn' ;) the hill -altars smoke with incense; Baal and his belly-gods, before the vengeance of God was poured upon them, and upon theni whom they ^h LETTER TO THE FAITHFUL IX ]:XGLAXD. deceived, get the day they long looked for. In con- clusion, so horrible were the abominations that were newly erected, that the Lord crieth to his sore troubled flock, " What hath my vrell-beloved to do in my house ; (meaning, in the temple of Jerusalem,) seeing the multitude committeth such abomination ? They have provoked my anger, burning incense unto Baal. (Jer.jXi.) Which great abominations, when God had showed not only to Jeremiah (who then was in Jer- usalem,) but also, to Ezekiel, being prisoner in Babylon, (Ezek., ^4ii,) their bodies being separated, in prophecy they both agreed, that the whole of Israel and Judah should be destroyed. Thus wTiteth Ezekiel, "Ah, upon all the abominations of Israel ! they shall fall by the sword, by pestilence, and hunger. He that is far off shall die of the plague ; he that is nigh, shall fall by the sword ; he that is left and is besieged, shall die by hunger, and I shall complete my ^^Tath upon tJiem." And Jeremiah saith, " Behold, I will give this city into the hands of the Chaldees, into the hand of Nebuchadnezzar, Idng of Babylon, who shall take it. The Chaldees verily shall enter into it, and they shall burn it with fire, and the houses in which they bunit incense to Baal. The children of Israel and the children of Judah have done nothing fi'om their youth but vi-ickedness, and that before mine eyes, to provoke me to anger : tliey have turned unto me their backs, and not their faces ; they, their kings, their princes, their prophets, their priests, whole Judah, and all the city of Jerusalem ; they would not hear nor be reformed. They have set up their dung (so termeth he their abominable idols,) in the place that is consecrated to my name." (Jerem., xxxii.) And AA'hen the king of Babylon was lying about the city. LETTER TO THE FAITHFUL IN ENGLAND. /7 lie saith to the messengers of Zedekiah, who were sent to demand of the prophet, what should become of the city, "The Chaldees shall take tliis city, and shall bvu-n it with fire ; yea, if you had Idlled all the host of the Chaldees tliat besiegeth you, and if the killed men were left, every man should rise in his tent and should bmn this city with fire. He that abideth in this city shall die, either by sword, by hmiger, ox by pestilence ; but he that shall go forth to the Chaldees shall live, and shall mn his soul for a prey." (Jerem., xxxvii.) And to the king in secret, asking his counsel, he boldly saith, " If suddenly thou shalt go forth to the princes of the Babylonians, thy soul shall live, and this city shall not be burnt with fire ; but and if thou go not forth to the captains of the Baby- lonians, this city shall be given over into the hands of the Chaldees, who shall bum it with fire, neither yet shalt thou escape their hands." (Jerem., xxx\iii.) Thus did these two prophets, (as also did others be- fore them,) plainly speak the desolation of that place, for such offences as before have been rehearsed. But how pleaseth such message the city of Jerusalem ? — the priests, princes, and people of Judah ? And what reward did Jeremiah receive, for his long travail and painful preaching ? Verily, even such as Pashur and his council judged meet. He spake against the temple — he prophesied mischief against the city — he made the hearts of the soldiers and the people to faint; but, principally, he was unfiiendly to the faith that Pashur taught the people, to v.it, tlie faith of their forefathers, who always rebelled against God. (Jerem., ix, xxiii, Ezek., xx.) And therefore he was reputed a heretic, accused of sedition, and condemned for treason. Plain preachings were made against all 78 LETTER TO THE FAITHFUL IN EXGLAXD. that he had spoken, and such fehcity was promised, that mthin two years should the yoke of Nebuchad- nezzar be broken from the necks of the people, and the vessels of the Lord's house, together with all plea- sures, should be brought again to Jerusalem. Now did they abound with vane and oil. Oh, pleasing and blessed among the people were such prophets ! Jeremiah had troubled them, and therefore he must die : to prison shall he go, for the king can deny no- tiiing to his princes, of whom Pashur appeareth to have been chief chancellor, by whom was not only the king, but also the whole multitude so blinded, that they durst boldly cry, " No mischance shall com.e to us : we shall neither see pestilence nor hunger : the king of Babylon shall never come against this land." (Jerem., xxxvii, xxxviii.) In the midst of these stormy troubles, no other conrfort had the prophet, than to complain to his God, at whose commandment he had spoken. x\nd in this his complaint, he is so kindled against their idolatry and great unthanldidness, that he crieth as in a rage, " thou Lord of Hosts, the trier of the just, thou that seest the reins and the heart, let me see thy vengeance taken upon them, for unto thee have I referred my cause." (Jerem., xx.) As this prayer was most fearfrd to his enemies, if they had seen the efhcacy thereof, so by the same was the prophet assured, that God's wrath was kindled against that sinful nation, and that it should not turn back, till He had performed tlie purposes of his OTva heart. I appeal to the conscience of every indifferent man, in what one point differ the government, manners, and state of England this day, from the above rehearsed state of Judah in those days — except, that they had a king, LETTER TO THE FAITUFUL IN ENGLAND. 70 a man, as appeareth, of nature more facile than cruel ; who sometimes was entreated in the prophet's favour, and also required of him counsel in some dangers ; — and you have a queen, ^ a woman of a stout stomach, more stiff in opinion than flexible to the truth, ^vho nowise may abide the presence of God's prophets. In this one thing you disagree ; in all other things you are as like, as one nut is to another. Their king was led by pestilent priests : who guideth yoxu' cpieen, it is not unknown: under such came idolatry to the height again. Oh ! would to God that the worse were not among you. In Jerusalem, was Jeremiah perse- cuted for speaking the truth, and for rebuking their idolatry : what prison \\dthin London tormenteth not some true prophet of God for the same causes ? And thou dungeon of darkness, where that idol of late days was first erected,^ — thou Tower of London, — in thee do more Jeremiahs than one suffer injury and trouble, whom God shall comfort according to his promise, and reward their persecutors even as they have de- served! And in that day shalt thou tremble, and such as shall purpose to defend thee sliall perish with thee, because thou was first defiled with the most abominable idol ! Consider, dear brethren, if all things as pertaining to iniquity be alike betwixt England, and Judah before the destruction thereof. Yea, if England be worse than Judah was in those days, seeing God spared not them, shall we think that the Lord's vengeance shall sleep, man's iniquity being so ripe ? No, dear brethren ; ho ' Mary. 2 Mary, only six days after her royal entrance into London, caused Mass to be perfoimed in tlie Tower, after wiiicli it was introduced into the churches of the metropolis. 80 LETTER TO THE FAITHFUL IX EXGLAXD. that hath understanding must kno^v the contrary; and he to whom the Lord's mouth has spoken, must show the causes \vhy the land shall be waste. (Jerem., ix.) It may offend you, that I call England worse than was unthankiid Judah; but if good and evident reasons adduced may take place, then I fear not judgment. From Jerusalem, many passed aw^ay at the admoni- tion of the prophet, leaving all they had, rather than they would abide the dangers of God's plagues that were threatened. God's prophets have cried, but I hear not of many that prepare to flit : God grant they repent not ! In Jerusalem were priuces and nobles who defended Jeremiah, and also that did absolve him, when wrongfidly he was accused by the priests : but how many now of the nobihty within England, boldly speak in defence of God's messengers, is easy to be told. Among them had God's prophet liberty to spealc in maintenance of his doctrine : how such as seek a trial of their doctrine have been, and are m- treated among you, is heard of in strange countries. In Jenisalem was Ebedmelech, who, when the prophet was cast into prison, as worthy of death, boldly past to the king, and defending the innocency of the in- nocent, obtained his liberty. But in England, I hear of none (God stir up some !) that dare be so bold as to put their hands betwixt the lions and their prey ; the poor saints, and those cruel mm-derers. In Jeru- salem, Jeremiah being condemned to prison, was fed at the king's charges, and that, W'hen great hunger and scarcity of bread was in the whole city. In Lon- don, where aU plenty aboundeth, are God's messengers pemiitted to hunger, yea, too horribly to be heard; and ancient fathers are so cruelly intreated, that Uke LETTER TO THE FAITHFUL IN ENGLAND. 81 extremity hath seldom been used upon thieves and murderers. In this behalf I do not blame you, beloved brethren ; for I assuredly know your hearts to mourn for these troubles of your brethren and faithful preachers, and that you seek all means possible how they may be comforted or relieved. But these things I rehearse, to the end that you may see that more abomination, and less fear of God, more unjust deaHng, and less shame, more cruel persecutions against God's messengers, and less mercy and gentleness, is now among your chief rulers in England, than in those days was in Judah. And yet did not Jerusalem escape the punishment of God. Shall we then believe, that England may avoid the vengeance that is threatened ? No, dear brethren. If idolatry continues as it is begun, no more can Eng- land escape God's vengeance, than God himself may lose his justice. And therefore, dearly beloved in our Saviour Jesus Christ, if profit to yourselves or your posterity can move you anything, then must ye avoid and flee idolatiy ; for if the Lord's messengers that shall be sent to execute his wrath, find you among filthy idolaters, your bodies committing like abomi- nations with them, ye have no warrant that ye shall escape the plagues prepared for the mcked; but rather, it is to be feared, that ye shall be plagued with them. The whole tribe of Benjamin perished mth the adulterers, and yet were they not all adulterers in fact. (Judg., XX.) All Amalek was commanded to be destroyed, and yet was not one of those living that troubled the Israehtes in their passage from Eg}^pt. (1 Sam,, XV.) Pharaoh was not drowned alone, as in another letter I have plainly written ; neither yet found Jonathan mercy as touching life corporal, in the day 82 LETTER TO THE FAITHFUL IX EXGLAND. when God"s vengeance punished Saul the reprobate. And why ? The apostle answereth, " Because men knomng the justice of God, (saith he,) and doing the contrary-, are worthy of death :" — ^not only those that do wickedly, but also such as consent to the same. And no man can be excused, but that he consenteth, who daily frequenting the company of wicked men, giveth sign neither in word nor in work, that iniquity displeaseth liim. (Rom., i.) And therefore yet I say, if profit may move us, most profitable shall it be, even for the body, in this present life, to avoid idolatry ; for so doing, as we shall escape the plagues wliich the ungodly shall suffer, so is God by his promise obhgate and bound unto us, to be our father, om^ portion, our inheritance and defence. He promiseth (and will not deceive) to carry us upon his o^mi wings from all danger, to plant us and our posterity in everlasting memorial, to feed us in the time of hunger, and finally, to fight for us, and to save us from all miseries and mischances. (Isa., xlix, Lxiii, Zech., xx, Psal., lii, hii, cxl, cxlvi.) But now to the subsequent. — As it is most profit- able for body and soul to avoid idolatry^, so is it so necessary, that unless we so do, we refiise to be in league A^ith God ; we declare ourselves to have no faith, and we deny to be God's -witnesses. And so must He of his justice expressed in his word, deny us to appertain to him or to his kingdom. And then, alas I what resteth for us but perpetual death, ordained for those that will not continue in leas^ue vnth. God ? The league bet^vixt God and us containeth these con- ditions — that God shall be our God, and we shall be his people ; he shall commimicate w ith us of his gi'ace and goodness, we shall serve him in body and soul. LETTER TO THE FAITnFUL IX EXGLAXD. 83 He shall be our safe-guard from death and damnation ; we shall stick to him and flee from all strange gods. This is the league, in making whereof we swore solemnly, never to have fellowship with any religion, except that which God hath authorised by his mani- fest word. If by God's Scriptures these precedents be so plain, that reasonably no man can deny any point thereof, then have I good hope, that ye will admit it to be necessary that you avoid idolatry, if the league be- twixt God and you shall be kept sure. And, first, it is to be observed, that God's justice being infinite in matters of religion, requireth like obedience of a;l those that be within this league at all times, that he requireth of every one nation or particular man in any one age. For all that be within this league are one body, as ]\Ioses doth witness, reckoning men, wo- men, children, servants, princes, priests, of&cers, and strangers, mthin the covenant of the Lord. (Deut., xxix.) Then, what God requireth of one, (as touch- ing this league,) he requireth of all, for his justice is immutable ; and what he condemneth in any one, that he must condemn in others, for he is righteous without partiality. Then, let us consider what God hath required of such as have been in league with him, and what he pronounceth damnable. Moses, the mouth or God to his people of Israel, speaketh as follows, " If thy brother, the son of thy mother, or the wife of thine own bosom, or thy neighbour whom thou lovest as thine own life, shall privily solicit thee, sa}'- ing, Let us go and serv'e other gods whom thou hast not known, etc., obey him not, hear him not, neither yet let thine eye spare him : be not merciful unto him, nor hide him, but kill him. Let thy hand be the 84 LETTER TO THE FAITHFUL IN ENGLAND. first upon him, that such a one may be killed, and then the hand of the whole people. Stone him with stones till he die." And so likewise eommandeth he to be done with a whole city, if the indwellers thereof turn back to idolatry ; adding also, that the city and the whole spoil thereof shall be burnt ; that no portion shall be saved, nor yet, that the city shall be builded for ever again, because it is accursed of God. Here is a plain declaration, wl^iat God requireth of them that will continue in league with him, and what he hath condemned by his express word. And do we esteem, beloved brethren, that the immutable God will wink at our idolatry, as that He saw it not, seeing he eommandeth judgments to be executed so severely against idolaters, and against such as only provoked or soHcited others to idolatry ; that neither should blood nor af&nity, neither multitude nor riches, save such as offend, neither yet, that we should conceal their offences; but that we should be the first that should accuse brother, son, daughter, or wife ? And why ? Because he intendeth (saith Moses) to bring thee from the Lord thy God, who led thee forth from the land of Egypt ; and therefore let him die, that all Israel hearing, may fear, and presume not after to commit the like abominations. Let nothing pertaining to such a man or city cleave unto thy hand, that the Lord may turn from the fury of his wrath, nnd be moved over thee with most tender mercy and affection ; and that he may multiply thee, as he hath sworn unto thy fathers." In these words most evidently is expressed unto us, why God wills that we avoid all fellowship with idolatry, and v/ith the maintainers of the same: in which are there things chiefly to be noted; Firstly, LETTER TO THE FAITHFUL IN ENGLAND. 85 that the Holy Ghost instructeth us, that maintamers of idolatry and provokers to the same, intend to draw us from God; and therefore, He commandeth us that we shall not conceal their impiety, but that we shall make it kno-^n, and that we shall punish it, if we wiJl have the league betwixt us and God to stand sure. And here is the chief ground of my first cause, why it is necessary to avoid idolatry, because that other- wise we declare ourselves Httle to regard, yea, to have broken, and plainly denied that holy league which is betwixt us and God, through Jesus Christ. Secondly, it is to be noted, that idolatry so kindleth the wrath of God, that it is never quenched, till the offenders, and all that they possess, be destroyed from the earth, and that by fire. It may appear that this is a severe and rigorous judgment. But let the cause be con- sidered, and then we shall understand, that in the same, God showeth unto us his most singular love, declaring himself enemy to our enemies. For all those that would draw us from God, (be they kings or queens,) being of the devil's nature, are enemies imto God; and therefore God vdlls, that in such cases, we declare ourselves enemies unto them. And, Last, it is to be noted, that obedience given unto God, in taking vengeance upon idolaters by such means as God hath appointed, is a cause wherefore God showeth his mercy, why he multiplieth us, and embraceth us with fatherly love ; whereas contrariviise, by consent- ing with idolatr}^ the mercies of God are shut up from us, and we are cut off from the body of Christ, to vrither and rot, as trees without moisture. But now shall some demand, what then? shall we go to, and kill all idolaters ? That were the office and duty of every civil magistrate within his realm and 8Q LETTER TO THE FAITHFUL n' EIsGLAXD. jurisdiction: but of you is required only to avoid })articipation and company of that abomination, as well in body as in soul, as David and Paul plainly teach. David, in his exile in the midst of idolaters, saith, " I will not offer their drink-offerings of blood, neither yet will 1 take their name in my mouth." (Psalm xvi.) And Paul saith, "You may not be j)artakers of the Lord's table, and of the table of devils : you may not drink the Lord's cup, and the cup of de\als." (Cor., x.) As these two places of Scriptm'e plainly resolve the former question, so do they confirm that w^hich is before said, that the league betwixt us and God reqiiireth avoiding of all idolatry. First, plain it is, that in Gath and in Corinth, was no small number of idolaters, when David was there in exile, and when Paul wTote his epistle; yet neither saith David, lha.t he w^ili kill any in that place, (be- cause he was :iot their magistrate,) neither giveth Paul any such commandment. But in one thing they both agree, that such as have society and league with God, must so abhor idolatry, that no part of the body be defiled therewith. For David saith, " I will not take then* names in my mouth" — as he would say, So odious are the names of false and vain gods, that the mention of them is rightfully compared to stinking dung and \ile carrion, which neither can be eaten, neither yet smelled, without displeasure of such as have not lost the judgment of their senses. And therefore saith David, " 1 will not defile my mouth mth them;" that is, I will never speak one favourable word of them. I think, much less would he have crouched and kneeled before them, for any man's pleasm-e. Advert, brethren, that David inspired with the LETTER TO THE FAITHFUL IN ENGLAND. 87 Holy Ghost, knew no such shifts as worldly-wise men imagine now-a-days, that they may keep their hearts pure and clean to God, though their bodies dance with the devil. Not so, dear brethren, not so. The temple of God hath nothing to do with idols. David expresseth the cause in these words, " For the Lord himself is my portion and my inheritance." Great is the cause, if it be deeply considered. David, illumi- nated by the Holy Ghost, saith even the self-same thing, which before we have alleged of the apostle's words, that God mil not divide spoil with the devil, permitting him to have the service of the body, and He to stand content \\dth the soul, heart, or mind. No, brethren; Da^dd maketh this the foundation and reason, why he will neither offer sacrifice to idols. neither yet defile his mouth with their names, " be- cause," saith he, "the Lord is my portion;" as he would say, Such is the condition of the league be- tween me and my God, that as he is my tower of defence against mine enemies, preserving and nourish- ing both the body and soul, so must I be wholly His in body and soul ; for my God is of that nature, that he will suffer no portion of liis glory to be given to another. Li confirmation of this, Isaiah saith, after he had rebuked their idols and vain inventions, " These are thy portion." (Isa., Ivii.) And Jeremiah likewise, in mocking of them, saith, " Let thy bed- fellows dehver thee: call upon them, and let them hear thee: thou hast committed fornication and whoredom with stock and with stone." (Jerem., iii.) the prophets meaning thereby, that idolaters can have no league nor covenant with God, in so far as their hearts be alienated from him, which the service of their bodies doth testify. And, therefore, God re- 88 LETTER TO THE FAITHFUL IX ENGLAND. nounceth such league and bond as was before offered; tor Isaiah would say, Even such as thou hast chosen, such shall be thy portion: and Jeremiah would say, Thou hast put thy trust in them (which he meaneth, by the lying with them in bed,) and therefore let them show their power in thy dehverance. And thus he sendeth them, as it were, to suck water from hot burning coals. It shall nothing excuse us to say, " We trust not in idols;" for so will every idolater allege. But if either you or they in God's honour do any tliiag contrary to God's word, you show yourself to put your trust in somewhat else besides God, and so are }0u idolaters. Mark, brethren, that many make an idol of their o^n wisdom or fantasy, trusting more to that which they think good, than upon God, who plainly saith, " Not that thing which seemeth good in thine eyes, do unto thy God, but what the Lord thy God hath commanded thee." But of this, some other time, God willing, more shall be spoken. Here- of I suppose it is plain, that like as God is im- mutable, who by his law, hath not only forbidden all fellowship with idolaters in their idolatry, but also, hath commanded that vengeance and punishment be taken upon them; and as the saints of God AAcre inspired with the Holy Ghost, who would not so much as once favourably speak of idols; and, lastly, as the Scriptures be infalhble, wliich pronounce, that God may not abide that our bodies sei-ve the de^il, in uniting our bodies with idolatry, so is it of mere necessity, that both in body and soul we abstain from the same, if we wiU have the league betwixt God and us to stand sure. 1 mil not trouble you at this time, with answering LETTER TO THE FAITHFUL IN ENGLAND. 89 any such objections, as men seeking to live as they hst, do aow-a-days invent, seeing that partly in another letter I have answered the same; and if God shall grant me any rest in this wicked life, I pur- pose by the grace of God, as occasion shall be offered, fally to answer v»4mt can be said for their defence — which in very deed when all is said that they can, they have said nothing that God will admit. It now resteth to show, that in haunting idolatry, we declare ourselves to be without faith, and do deny to bear witness to God. That faith purgeth the heart, I trust none of you will deny. But whether that inward faith requireth an external confession, and if a man may not have faith, and yet do in ceremonies of the church as the world doth, here perchance ye doubt. As to the first, the apostle answereth in these words, " In the heart it is believed unto justice, but by the mouth is confession to salvation." (Rom., x.) And David saith, "I have believed, and therefore have I spoken, but I was sore troubled." (Psalm cxvi.) As David would say, T would not conceal the con- fession of my faith, howbeit trouble did ensue the same. Thus the Holy Ghost joineth faith and con- fession, as things that be inseparable the one from the other; and therefore dare I not take upon me to dissever them, but must say, that where true faith is, there is also confession of the same, when time and necessity requireth; and that where confession is not found, there Faith is asleep, if she be not from home. Now is it to be considered, if this time requireth the confession of our faith. Christ and his gospel are opposed ; his holy sacraments are profaned ; Christ's messengers are some of them exiled, some cruelly tormented in prison ; our adversaries have gotten the 90 LETTER TO THE FAITHFUL IK EKGLAKD. upper hand, and an execrable idol is set up, in con- firmation of all iniquity : — what now shall I do, that am assured that all tliis is abomhiation? Here, Christ is in battle. Shall I do as the multitude, or a.^ Christ's enemies do? What confession give 1 thon ? Assuredly, even such as the rest do ; for neither doth foot, hand, eye, nor mouth, witness the contraiy. The feet carry the body to sen^e an idol ; the eye beholdeth it -s^ith a certain reverence ; the mouth dares not whisper what the heart thinketh, yea, the hands are extended, and give signification of humble obedience ; — ^have I not now justified the de\ii, and condenmed Christ ? — it cannot be denied ! But let me have no credit, unless the same be yet proved by most plain demonstrations of God's sacred Scrip- tures. The Lord, by his prophet Isaiah, saith to his people of Israel, (and this is ans^ver also to the second question, K I may not do as the world doth, and yet have faith ?) " You are my witnesses, whether there be any God but 1 alone ; is there any Creator that I should not know him?" (Isa., xhv.) These words were spoken, as it were, making an entrance to rebuke all idolatry, and the vain inventors of the same. As the Lord would say, Thou house of Jacob, and you natural children descending from Abraham, you are my people whom pecuharly I have chosen, to show in you the greatness of my name. For that end have I spoken unto you hid things from the beginning, that you may understand and know, that there is no knowledge but in me alone ; that you, persuaded of my infinite wisdom, power, and goodness, may testify and bear witness of the same, to such as have not the like understanding with you. Hereof it is plain, that of such as to whom God giveth LETTER TO THE FAITHFUL IX ENGLAND. 91 knowledge, he requireth a confess on, to provoke the ignorant to embrace God and his word, or at the least, that by the understandmg man, the vanity of the foolish should be rebuked. So jealous is God over his gifts, that if we laboui' not to employ them to the glory of God, and to profit others his creatures, lie will according to the threatening of Christ, take the talent from us, and ^^ill give it to such as will labour thereupon. Some perchance would gladly labour, but they see not what fruit shall succeed; and therefore judge they it better to cease; as though God would bring forth no fruit, except he made us first of his counsel. God is to be obeyed in his commandments, and the success is to be committed unto him whose msdom is unsearchable. He commandeth us to refrain from idolatry, to let other men see that they do ^^Tong. This ought we to obey, albeit, instant death should follow; for we are called as witnesses between God and the bhnd world, as is before said, "Israel, thou art my witness." The world asketh, Is the mass God's service, or is it idolatry? God hath shown to us that it is abominable idolatry; but when we for fear of our vile carcases, do as the blind world doth, what A\itness bear we? assm'edly false mtness against God, and against our neighbour. Against God, for that we justify and maintain that with our presence, which God condemneth: against our neigh- bour, for that v/e confirm him in error, to both our condemnations. But when we abstain from all fel- lowship of idolatry, whatever ensue thereupon, we j)erform om- duty to God's glory. Let no man think that 1 am more severe than necessity requireth. Ko, brethren; 1 always contain 92 LETTER TO THE FAITHFUL IX ENGLAIS^D. my affirmations within the bounds of God's Scrip- tures. And that shall Jeremiah the prophet witness, who writing to the Jews being prisoners in Babylon, after he had forbidden them to follow the vain rehgion of that people with whom they were then conversant, by many reasons proving, that their idols were no gods, at last he saith, " You shall say to them. The gods that made neither heaven nor earth, shall perish from the earth, and from under the heaven." (Jerem., X.) Here is to be observed, as John Calvin, that singular instrument of God, most dihgently noteth, that the rest of the prophet's work was written in the Hebrew tongue, which then was peculiar to the Jews ; but these verses and words above-rehearsed were written in the Ohaldee tongue, in the tongue of that people where the Jews were then in thraldom ; as that the prophet would constrain them to change their natural tongue, and in plain words declare the hatred and ahenation which they had from all wor- shipping of idols. I beseech you, brethren, mark the words of the prophet. He saith not, you may think in your hearts, that they are vain, and that they shall perish. But you shall say, and that not privily, but to them who put their trust in such vanity, as the three children openly spoke, denying to give the rcA^erence of their bodies before an idol ; and Daniel, that would not keep secret the confession of his faith, only tln'ee days. Hereof it is plain, that requiring that ye profane not your bodies with idolatry, I require no more, than God's Scriptures by plain prece})ts and examples teach. Neither yet require I of every man, and at all times, so much ; for I constrain no man to go to idolaters in the time of their idolatry, and to say, that all which they do. is abominable and nought ; LETTER TO THE FAITHFUL m EXGLA^D 93 but only that we keep our own bodies, (called Hy the apostle, the temples of the Holy Ghost,) clean from all such diabolical conventions ; which that we do, is most profitable, and also necessary to the preservation of ourselves and of om' posterity : of whom now, at the end, we must somewhat speak. Every man who is not degenerated to the nature of a brute beast, will appear to bear such love to his children, that to leave them riches, in rest, and in good estate, he patiently will suffer troubles, and without grudge will do many things that otherwise are con- trary to his own pleasure. And with my heart I wish to God, that the perfection of this were deeply grounded in man's heart ; I mean, very love, and not fond foolishness, which under the name of love, pro- cureth destruction of body, where contrariwise, true love most carefully laboureth for the salvation of both (1 Cor., xiii). If this love, 1 say, towards our children, which every man pretendeth to have, be in us, then of necessity it is, that for these causes, we shall avoid all society of these filthy abominations. This my as- sertion may appear strange ; but if it be with impar- tiality considered, it shall be verj- easy to be under- stood. The only way to leave our children blessed and happy, is to leave them righteously instructed in God's true religion : for what availeth all that is on earth, if condemnation follow death, yea, and God's vengeance go before the same, as of necessity they must, where the true knowledge of God is absent ? Plain it is, that the true knowledge of God is not bom with man, neither yet cometh it unto him by natural power; but he must have school-masters, to train liim up in that which he lacketh. The chief school-master (the Holy Ghost excepted,) of the age 94 LETTER TO THE FAITHFUL IN EXGLAXD. following, is the works, practices, and lives of the forefathers, to which commonly we see the cliildren so addicted and bound, (and especially if to be in idol- atry,) that God cin^ing by the mouths of his messengers, hath much to do to rend or pluck any man back from his forefathers' footsteps. Now, if that you altogether refusing God, stoop under idolatry, what school-mas- ters are you to your posterity ? what image show you to your children? yea, in what estate leave you tliem, both touching body and soul ? Assuredly you are even such school-masters, as were those fathers who consenting to Jeroboam's idolatry, left unto their children a pattern of perdition. To speak it plainly, j'ou leave them blinded in idolatr\% and bond-slaves to the devil, \^dthout hope of redemption, or light to be received. " Tush!" will some say, " the Lord knoweth his own." True it is ; but his ordinary means to come by his knowledge, are not to be contemned. He commandeth you to teach your children his laws, statutes, and ceremonies, that they likewise may teach the same to the generation foUoTving. But yet wdll some object, What did our fathers teach unto us ? 0, dear brethren, be not so ingrate and unthankfal unto God; neither yet would I that you should flatter yourselves, thinking that such a ti-umpet shall be blo\\Ti to jour posterity, as hath been bloTVTi unto you ! If all come to so close a silence as the Lord's messengers found at the beginning of this our age, when this whole realm of England was dro\^Tied in so deadly a sleep, that the sound of the Lord's trumpet was not understood, till first the most part of the blowers gave their blood , in testimony that tlieir doctrine was the same which began with blood, was planted and kept in mind by the same, and by LETTER TO THE FAITHFUL IX ENGLAND. 95 blood increased and did fi'uctify, mil the Lord have his messengers to fight alone? Will he bestow such abundance of blood upon your children, to encourage them, as he did upon you, for your instruction and encouragement? If that you also traitorously fly from him in the day of this his battle, the contrary is greatly to be feared. Oft revolving how God hath used my tongue (my tongue, I say, being the most wretched of all others,) plainly to speak the troubles that are present, there occurreth to my mind a certain admonition that God A\illed I commonly should use in all congregations. The admonition was this. That the last trumpet was in blowing v\dthin the rcahn of England, and there- fore ought every man to prepare him for battle; for if the trumpet should cease and be put to silence, then should it never blow again with like force iu England, till the coming of the Lord Jesus. 0, dear- brethren, how sore these threatenings pierce my heart this day, God only knoweth; and in what anguish of heart I write the same, God shall declare, when the secrets of all hearts shall be disclosed ! I wish my- self to be accursed of God, as touching all earthly pleasures or comfort, for one year of that time which, alas! neither you nor I did righteously esteem, when all abounded vdth us. I sob and groan, I call and I pray, that in that point I may be deceived. But I am commanded to stand content, for it is God him- self that fulfilleth the words of his true messengers : bis justice and order cannot be pen^erted. The sun kcepeth his ordinary course, and leapeth not back from the west to the south; but when it goeth down, we lack the light of it, till it rise the next day towards the east again. And so it is ^^ith the light 96 LETTER TO THE FAITHFUL IX ENGLAND. of the Gospel, which hath his day appointed by- God, as witnesseth Christ, saving, " While ye have the Hght, beheve in the light, that darkness apprehend you not." (John, xii.) And Paul, " The night is past, and the day is come," (meaning of the Gospel) (Rom., xiii.) — and also, " This day if you hear his Yoicej harden not your hearts." (Heb., iii.) And albeit that this day, be all time from Christ's incar- nation till his last coming again, yet evident it is, that all nations have not had at one time the light of God's word; but some were in darkness, when others had light. But by the contrary, most evident it is, that where the light of the Gospel for man's unthank- ftilness hath beon taken away, there is it not to this day restored again. Witness whole Israel, and all the congregations of the Gentiles, where Christ was first preached by the apostles. What is in Asia? ignorance of God. What in Africa? abnegation of Christ. What in those most notable churches of the Greeks, where Christ was planted by Paul, and long after watered by others ? Mahomet and his false sect. Yea, what is in Rome ? — the greatest idol of all others, that adversary to Christ, that Man of Sin, extolled above all that is called God. Hath God punished these nations before us, not only the first offenders, but even their posterity unto this day, and shall he spare us, if we be like unthankful as they were; yea, if we be worse than they were ? For of them, no small number suffered persecution, banishment, slan- der, poverty, and finally, death, for the professing of Christ, who having only this knowledge, that idols were odious before God, could neither for loss of tem- poral goods, for honours offered if they would obey, nor yet for most cniel torments suffered in resisting, LETTER TO THE FAITHFUL IN ENGLAND. 97 once be persuaded to bow before idols. And, alas ! shall we, after so many graces that God hath offered unto us, for pleasiu'e, or for vain threatening of those whom your hearts know, and your mouths have con- fessed, to be odious idolaters, run back to idolatry, to the perdition of ourselves and of our posterity to come? Shall God's holy prophets work no greater obedience in you ? Shall nature no otherwise mollify your hearts ? Shall not fatherly pity overcome that cruelty ? Oh, behold your children, and consider the end of their creation ! Great cruelty it were to save yourselves, and to damn them; but oh! more than cruelty, and madness that cannot be expressed, if for the pleasure of a moment, you deprive yourselves and your posterity of that eternal joy, that is ordained for those that continue in confession of Christ's name and truth to the end; which assuredly you do, if without resistance altogether, ye return to idolatry again. Alas! then the trumpet hath lost its sound; the sun is gone down, and the light vanished away. But if that God shall sti-engthen you, boldly to withstand all such impiety, then is there but a dark misty cloud overspreading the sun for a moment, which shortly shall vanish, so that the beams of the sun shall after- ward be seven-fold more bright and amiable than they were before; your patience and constancy shall be the louder trumpet to your posterity, than were all the voices of the prophets that cried to you. And therefore, for the tender mercies of God, arm your- selves to stand mth Christ: fly from that abominable idol, the maintainers of which shall not escape the vengeance of God. Let it be known to youT pos- terity, that ye were Christians, and not idolaters ; and £ G 98 LETTER TO THE FAITHFUL IX ENGLAND. SO is not the trumpet ceased, so long as any boldly resist idolatry. The precepts are sharp and hard to be observed, will some object; and yet again I affirm, that com- pared with the plagues which assuredly shall fall upon the contemners, they shall be found easy and light. For avoiding of idolatry, it may chance that ye be contemned in the w^orld, and compelled to leave the realm. But obeyers of idolatry, as before God they are abominable, so shall they be compelled body and soul to bum in hell. For avoiding of idolatry', your worldly substance shall be lost and spoiled; but for obejang of idolatiy, heavenly riches shall be lost. By avoiding idolatr}-', you may fall into the hands of earthly tjTants; but obeyers, consenters, and main- tainers of idolatry, shall not escape the hands of the lining God. For avoiding idolatr}% your children shall be deprived of father, friends, riches, and earthly rest; but by obedience to idolsdry, they shall be left without God, without the knowledge of his word, and without hope of his kingdom. Consider, dear brethren, that how much more dolorous it is to be toiTQented in hell, than to suffer trouble on earth; to be deprived of heavenly joy, than to be robbed of transitory riches; to fall into the hands of the limig God, than to abide man's vain and uncertain displeasure — so much more fearful and dangerous it is, to obey idolatry, or dissembling, to consent to that abomination, than avoiding the same, to suffer what inconveniences may foUow thereupon by man's t}Tanny. Oh, be not like Esau, that sold and lost his birth-right for a mess of pottage ! I am not so prejudging God's mercies, as that such as after shall repent, shall not find grace. God for- LETTER TO THE FAITHFUL IX ENGLAND. 99 bid ! for herein am I most assuredly persuaded, that in whatsoever hour a sinner shall repent, God shall not remember one of his iniquities, (Ezek., xviii, xxxiii) ; but albeit his offences were as red as scarlet, they shall be made as white as snow ; and albeit in multitude they passed number, yet so shall they be blotted out, that none of them shall appear to damna- tion of the truly repentant. (Isa., i.) For His promises are infalhble, that such as truly beheve in Christ, shall never enter into judgment, for the blood of Jesus Christ purgeth them from all sin, (John, iii, v; 1 John, i); so that how far the heaven is distant from the earth, so far doth He remove the sins from the penitent. (Psal. ciii.) But consider, dearly beloved brethren, that these and the hke promises are made to penitent sinners, and do nothing pertain to profane persons, idolaters, nor timid shrinkers from the truth from fear of worldly troubles. And if any allege that God may call men to repentance, how wicked soever they be, I answer, that I acknowledge and do confess God's omnipotence to be so free, that he may do what pleaseth his wisdom. But yet is He not bound to do all that our fantasy requireth. And likewise I know, that God is so loving and so land to such as fear him, that he will perform their wills and pleasures, although kings and princes had sworn the contrar3\ But herein standeth the doubt ; whether that such as for pleasure of men, or for avoiding temporal punish- ment, defile themselves with idolatry, fear God — and whether they who all their life deny Clirist, by con- senting to idolatry, shall at the last hour be called to repentance. N'o such promise have we mthin tlie Scriptures of God, but rather the express contrarv • and therefore, God is not to be tempted, but is to De 100 LETTER TO THE FAITHFUL IX EXGLA^'D. heard, feared, and obeyed, when thus earnestly he calleth, and threateneth not without cause, " Pass from the midst of her, my people, saith the Lord, that you be not partakers of her places." (Eev., xviii.) And that is meant of that abominable whore, and of her abomination, " How long will you halt on both parts ?" (1 Kings, xviii.) You may not both be par- takers of the cup of the Lord and the cup of the devil." (1 Cor., x.) "He that denieth me before men, I will deny him before my Father. He that re- fuseth not himself, and taketh up his cross and follow- eth me, is not worthy of me." (Matt., x.) "No man putting his hand to the plough, and looking backward, is worthy of the Idngdom of God." (Luke, ix.) And Paul to the Hebrews only means of this sin, where he saith, " who wdllingly sins after the knowledge of the trath, cannot be renewed again by repentance. (Heb., vi, X.) 0, dear brethren, remember the dignity of our vocation. You have followed Christ, you have pro- claimed war against idolatry, you have laid hand upon the truth, and have communicated with the Lord's table. Will you now suddenly sHde back ? will you refuse Christ and his truth, and make pac- tion with the devil, and with his deceivable doctrine ? will you tread the precious blood of his testament under your feet, and set up an idol before the people ? — which things assuredly you do as oft as ever you present your bodies among idolaters, before that blasphemous idol. God, the father of all mercies, for Christ his Son's sake preserve you from that sore temptation, whose dolours and dangers very sorrow will not suffer me to express. Alas ! brethren, it is to be feared, that if you once fall asleep, you He tc-o long before you be wakened ! LETTER TO THE FAITHFUL IN ENGLAND. 101 Yet some shall object, Peter the denier obtaiiied mercy. To whom I answer, particular examples make no common law ; neither yet is there any re- semblance or hkehhood betwixt the fall of Peter, and om^ daily idolatry. Peter, upon a sudden, witiiuut any previous purpose, tlirice denied Christ wthin the space of an hour or two ; we, upon determined pm^- pose and advised mind, daily deny Christ. Peter had Christ's assurance and promise that, after his denial, he should be converted ; we have Christ's threaten- ings that if we deny, we shall be denied. Peter in the bishop's hall, and among wicked men of war, com- mitted his offence for fear of his life ; we, in our owm city and household, only for loss of wicked mammon, do no less. Peter, at the warning of the cock, and at Christ's look, left the company that provoked his sin ; we, after Christ's admonitions, yea, after gentle ex- /lortations and fearful threatenings, will continue in the midst of idolaters, and for their pleasures will crouch and kneel as the devil commandeth. What likelihood is here, let every man judge. But much I wonder that men that can espy such narrow shifts, as to hide themselves from the presence of God behind a bush with Adam their father, cannot also espy, that judas w^as an apostle in presence of men, of no less authority'- than Peter was; that Cain was the first- bom in the world; that Saul was the first anointed king by God's commandment, and by his prophet (1 Sam., x); and that Ahithophel was a man of most singulai' wisdom. (2 Sam., xvi.) And yet none of these found place of repentance. Have we any other assurances and particular w^arrants within the Scriptures of God than they had, that all our hfe we may be in league with the devil, and then, at our pleasure, that we may 102 LETTER TO THE FAITHFUL IN ENGLAND. lay hand upon Christ, and clothe us with his right- eousness ? Be not deceived, dear brethren, for although most time it is, that whosoever calleth upon the name of the Lord shall be saved, (Joel, ii; Kom., x); yet like true it is, that whoever calleth upon the name of the Lord, shall avoid and eschew all iniquity, and that whosoever continueth in open iniquity, the same man incalleth not the name of the Lord, (2 Tim., ii); neither hath God any respect to his prayer. (John, ix. Job, XXXV.) And greater iniquity was never ironi the besinnino:, than is contained in that abominable idol ; for it is the seal of that league which the devil hath made with the pestilent sons of Antichrist, and IS the very chief cause why the blood of the saints of God hath been shed nigh the space of a thousand years ; for so long almost hath it been in demising and in decking with that whorish garment wherein it now triumphs against Christ, and against the only one sac- rifice of his death, and merits of his passion. Which whole abomination you confinn, and show yourselves consenting to the mm'der of those that have suffered for spealdng against it, as oft as ever you garnish thai idol with your presence. And therefore avoid it, as that ye will be partakers with Christ, with whom yc have sworn to die and to Hve, in Baptism and in his Holy Supper. Shame it were to break promise unto man; but is it not more shame to break it unto God? Foohshness it were to leave that Idng whose victory you saw present, and to take part with him svhom you understood and perceived to be so van- quished and overthro^^'n, that he neither might resist, neither yet abide the coming of his adversary. 0, brethren ! is not the devil, the prince of this world, LETTER TO THE FAITHFUL IN ENGLAND. 103 vanquished and cast out? (John, xii, xvi.) Hath not Christ made conquest of him ? Hath he not carried our flesh up to glory, in despite of Satan's mahce ? Shall not our champion return? You understand that he shall, and that with expedition, when Satan and his adherents, idolaters, worshippers of that blas- phemous beast, filthy persons, and timorous shrinkers fi'om the truth of God, shall be cast into the lake burning with fire and brimstone which never shall be quenched. (Rev., xx, xxii.) But in the meantime, you fear corporal death ? If nature admitted any man to Uve for ever, then had your fear some appearance of reason. But if corporal death be common to all, why will ye jeopard to lose the life everlasting, to dechne and escape that which neither rich nor poor, neither wise nor foohsh, proud of stomach nor feeble of courage, and, finally, no earthly creature, by no craft nor ingenuity of man did ever escape ? If any have escaped the horrible fear of death, it was such as boldly did oppose men's iniquity in the earth. But yet grudgeth the flesh, say you, for fear of the torment ? Let it do its o^ti nature and office, for so must it do till it be burdened with Christ's cross, and then, no doubt, shall God send such com- fort as now we look not for. Let us not turn back from Christ, albeit the flesh complain, and fear the tor- ment. Wonder it is, that the way to life is fearful unto us, considering that so great a number of our brethren have passed before us in at the same gate that we so much abhor. Have not the most part of the saints of God entered into their rest by torments and troubles ; of whom witnesseth Paul, " Some were racked, some hewn asunder, some slain with swords ; some walked up and do\Mi in sheep's skins, in need, in 104 LETTER TO THE FAITHFUL IX EXGLAXD. tribulation and vexation, in mountains, dens, and in caves of the earth." (Heb., xi.) And in all these ex- tremities what complaints hear we of their mouths, except it be, that they lament the bhndness of the world, and the perdition of their persecutors ? Did God comfort them, and shall he despise us if, in obe- dience to him, we follow their footsteps ? He shall not do it, for he hath promised to the contrary. And therefore, dearly beloved in the Lord, as ye purpose to avoid the vengeance of God that suddenly shall strike all obstinate idolaters; as ye would have the league betT\ixt God and you to stand sure ; and as ye will declare yourselves to have true faith, mthout which no man shall ever enter into life — and finally, as ye T\ill leave the time knowledge of God in possession to your cliildren, avoid idolatry, and all participation thereof; for it is so odious before God's presence, that not only doth he punish the inventors and first offenders, but often their posterity are stricken -vvith bhndness and dazedness^ of mind. (Deut., xx^iii.) The battle shall appear strong which you have to sufier ; but the Lord himself shall be your comfort : he shall come in your defence vnih. his mightj^ power ; he shall give you victor}" when none is hoped for ; he shall turn your tears into everlasting joy; he shall confound your enemies with the breath of his mouth ; he shall let you see their destruction, that now are most proud. (Zech., ii. Psalm iv, vi, Ixx^di, ixi, Rev., vu, xxii. Psalm Iv.) The God of all comfort and consolation, for Christ Jesus his Son's sake, gTant that this my simple and plain admonition (yea, rather, the warning of the Holy Ghost,) may be received and accepted of you witli no less fear and obedience, than I have wiitten 1 stupor. LETTER TO THE FAITHFUL IX ENGLAXD. 105 it to you with unfeigned and soito^^^ heart. And then, I doubt not but we shall be comforted, when all such as now molest us, shall tremble and shake at the coming of our Lord Jesus: whose omnipotent Spirit preserve and keep you undefiled, body and soul, to the end. Amen. God increase our faith. 106 A FORT FOR THE AFFLICTED EXPOSITION UPON THE SIXTH PSALM OE DAVID, WHEREIX IS DECLARED HIS CROSS, COMPLAINTS, AND PRAYERS. MOST NECESSARY TO BE READ OF ALL THEM FOR THEIR SINGULAR COMFORT THAT, UNDER THE BANNER OF CHRIST, ARE BY SATAN ASSAULTED, AND FEEL THE HEAVY BURDEN OF SIN WITH WHICH THEY ARE OPPRESSED. The patient abiding of the sore afflicted was never yet confounded. PART I. TO niS BELOVED MOTHER, J. K., SENDETH GREETING IN THE LORD. THE desire that I have to hear of your continuance with Christ Jesus in the day of this his battle, which shortly shall end to the confusion of his proud enemies, neither by tongue, neither yet by pen, can I express, beloved mother. Assuredly it is such, that it vanquisheth and overcometh all remembrance and solicitude which the flesh useth to take, for feed- ing and defence of herself. For in every realm and nation, God will stir up some one or other, to minister those things that appertain to this wretched life ; and if men will cease to do their ofiice, yet mil he send his ravens. So that in every place, perchance, I may find some feathers to my body. But, alas ! where I shall find children to be begotten unto God by the word of life, that can I not presently consider. And therefore, the spirityal life of such as sometimes AN EXPOSITION OF PSALM VI. 107 boldly professed Christ, God knoweth is to my heai't more dear, than all the glory, riches, and honour in earth ; and the falHng back of such men as I hear daily to turn back to that idol again, is to me more dolorous, than I trust the corporal death shall be, whenever it shall come at God's appointment. Some will ask, then, why did I fly ? Assuredly I cannot tell ; but of one thing I am sure, the fear of death w^as not the chief cause of my flying. I trust that one cause hath been, to let me see mth my corporal eyes, that all had not a true heart to Christ, that in the day of rest and peace bare a fair face. But my flying is no matter. By God's grace I may come to battle, before that all the conflict be ended. And haste the time, Lord, at thy good pleasure, that once again my tongue may yet praise thy holy name before the con- gregation, if it were but in the very hour of death ! I have written a large treatise touching the plagues that assuredly shall apprehend obstinate idolaters, and those also that dissembling with them, deny Christ, in obeying to idolatry ; which I would you should read diligently. If it come not to you from the South, 1 shall provide that it shall come to you by some other means. Touching your contiimal trouble, given unto you by God for better purpose than we can presently espy, I have begun unto you the exposition of the Sixth Psalm ; and as God shall grant unto me oppor- tunity, and health of body (which now is very weak,) I purpose to absolve the same. THE ARGUMENT OF THE SIXTH PSALM. It appeareth that David after liis offence, fell into some gi'eat and dangerous sickness, in wliich he was 108 A FORT FOR THE AFFLICTED, sore tormented, not so much by corporal infirmities, as by sustaining and di'inking some large portion of the cup of God's ^^Tath. And albeit that he was de- livered as then from the corporal death, yet it ap- peareth, that long after, (yea, and I verily believe, that all his life,) he had some sense and remembrance of the horrible fear which before he suffered in the time of his sickness. And therefore, the Holy Ghost speaking in him, showeth unto us what be the com- plaints of God's elect under such cross; how diversely they are tormented ; how that they appear to have no sure hold of God, but to be abject from him : and yet what are the signs that they are God's elect. And so doth the Holy Ghost teach us to seek help of God, even Avhen he is punishing, and appeareth to be angry with us. " Lord^ rebuke one not in thine anger, nor chasten rue in thy hot displeasure.'^^ — Da^dd, sore troubled in body and spirit, lamentably prayeth unto God ; which that you may more surely understand, I T\dll attempt to express it in more w^ords. David speaketh unto God, as he would speak unto a man, in this manner : Lord, I feel what is the weight and strength of thy displeasure. I have experience how intolerable is the heaviness of thy hand, which I, most A\Tetched man, have provoked against myself by my horrible sins. Thou whippest me, and scourgest me bitterly ; yea, so thou vexest me, that unless thou mthdraw thy hand, and remit thj^ displeasure, there resteth nothing unto me but utterly to be confounded. 1 beseech thee, Lord, rage not, neither be com- moved against me above measure -} remit and take ^ The original MS. from which the Fii-st Part of this Exposition was transcribed, coimuences with this sentence ; but to make the IX A^" EXPOSITION OF PSALM VI. 109 away thy heavy displeasure, which by my iniquity T have provoked against myself. This appeareth to have been the meaning of David in his first words, whereby he declareth himself to have felt the grievous wrath of God before he burst forth in these words. In which first is to be noted, that the prophet acknowledgeth all trouble that he sus- tained as well in body as in spirit, to be sent of God, and not to happen unto him by chance. For herein pecuHarly differ the sons of God from the reprobate, that the sons of God know both prosperity and adver- sity to be the gifts of God only, as Job witnesseth ; and therefore in prosperity commonly they are not insolent nor proud, but even in the day of joy and rest they look for trouble and sorrow : neither yet, in the time of adversity, are they altogether left without comfort ; but by one mean or other, God showeth to them that trouble shall have end. While contrari- wise the reprobate, either taking all things of chance, or else making an idol of their own vtisdom, in pros- perity are so puffed up that they forget God, without any care that trouble should follow ; and in adversity they are so dejected, that they look for nothing but hell. Here must I put you in mind, dearly beloved, how often you and I have talked together of tliese present days, till neither of us could refi:*ain tears, when no such appearance there was seen by man. How oft have I said to you, that I looked daily for trouble, and that I wondered that so long I did escape it ? What moved me to refuse, and that with displeasure of all men, (even of those that best loved me,) those whole complete, it lias been judged advisable to include the preceding paragraphs from the earliest printed edition. 110 A FORT FOR THE AFFLICTED, high promotions that were offered, by him whom God hath taken from us for our offences ? ^ Assuredly, the foresight of trouble to come. How oft have I said unto you, that the time would not be long, that England would give me bread ? Advise with the last letter I wrote unto your brother-in-law, and consider what is therein contained. While I had this trouble, you had the greater, sent, I doubt not, to both of us of God, that in that great rest, and, as we may call it, when the Gospel triumphed, we should not be so careless and so in- solent as others were, who, although they professed Christ in mouth, yet sought they notliing but the world, with hand, T\ith foot, ^Aith counsel, and msdom. And albeit at this present, our comfort appear not, yet before all the plagues be poured forth, it shall be known, that there is a God who taketh care for liis own. Secondly, it is to be noted, that the nature and ingine of the very sons of God, in the time of their trouble, is to impute imto God some other affection than there is, or can be in him, towards his children; and sometimes to complain upon God, as that he did those things that in very deed he cannot do to his elect. Da\id and Job often complain, that God had left them, was become their enemy, regarded not their prayers, and took no heed to deliver them. And yet, impossible it is that God either shall leave his chosen, or that he shall despise the humble petitions of such as call upon his support. But such complaints are the voices of the flesh, whercTvith God is not offended to the rejection of his elect; but pardoneth them amongst other innumerable infirmities and sins. 1 King Edward, IX AN EXrOSITION OF PSALM VI. Ill And, therefore, dearly beloved, despair you not, albeit the flesh sometimes bursteth out in hea-vy complaints, as it were, accusing God. You are not more perfect than was Da^id and Job ; and you cannot be so per- fect as Christ himself was, who upon the cross cried, " My God, my God, why hast thou forsaken me ? " Consider, dear mother, how lamentable and horrible ^ were these words in the only Son of God. And Da^dd, in Psalm Ixxxviii, (which for better under- standing I desire you to read,) complaineth upon God, that night and day he had cried and yet he was not dehvered, "But (saith he) my soul is replenished with dolours ; I am as a man without strength : I am lilce to those that are gone down into the pit, of whom thou hast no more mind; lilve unto those that are «ut off by thy hand. Thou hast put me in a deep dungeon ; all thy wrath lyeth upon me. Why leavest thou me, Lord; why hidest thou thy face from me ? Thou hast removed all my fiiends from me, thou hast made me odious unto them." — And thus he endeth his psalm and complaint, without mention of any com- fort received. And Job, in divers places of his book, maketh even the like complaints, sometimes saying, that God was his enemy, and had set him, as it were, a mark to shoot at, and therefore that his soul de- sired the very destruction. These things I recite unto you, dearly beloved, understanding what have been your troubles hereto- fore, and knoTving, that Satan vnH not cease now to persuade your tender conscience, that none of God's elect have been in like case as you are. But by these precedents, and many other places which now to collect I have no opportunit}^, it plainly appeareth, Alarming, Ten'ifying. 112 A FORT FOR THE AFFLICTED, that God's chosen vessels have suffered the Hke temp- tations. I remember, that oft you have complained upon the grudging and murmuring that you found %vithin yourself, fearing, that it provoked God to more displeasure. Behold and consider, dear mother, what God hath borne with in his saints before. Will he not bear the same Tvith you, being most sorry for your imperfection? He cannot otherwise do; but cts his wisdom hath made us all of one mass and nature, earth and earthly; and as he hath redeemed us with one price, the blood of his only Son, so must he, according to his promises, like mercifully pardon the offences of all those that incall the name of the Lord Jesus — of those, I mean, that refuse all other righteousness but his o^n. But to our matter of these precedents. — Plain it is, that God's elect before you, suffered the like cross, as presently you suffer; that they have complained as you complain; that they have thought themselves abject, as you have thought, and yet may think your- self; and yet, nevertheless, they were sure in God's favour. Hope, dear mother, and look you for the same : hope, I say, against hope. How horrible the pain is to endure that cross, none can express, except such as have proved it. Fearffil it is for the very pain itself; but most fearful it is, for that the godly so tormented, judge God to be angry and in fury against them, as it is before expressed. Seeing we have found this cross to pertain to God's children, profitable it shall be and necessaiy to search out the causes of the same. Plain it is, that not only God worketh all to the profit of his elect, but also, that he worketh it fi-om such love towards them, and with such wL«;dom, that IX AN EXPOSITION OF PSALM VI. 113 other\vise things could not be. And this to under- stand is very profitable, partly to satisfy the gi-udging complaints of the flesh, which in trouble commonly questioneth, Wliy doth God this or that ? And albeit in this earth the flesh can never be fully satisfied, but even as hunger and thirst from time to time assault it, so do other more gross imperfections ; yet the in- ward man, mth sobs to God, knomng the causes why the very just are sore troubled and tormented in body and spirit in this life, receiveth sure comfort, and getteth some stay of God's mercy, by knowing the causes of the trouble. All causes I may not here recite, but two or three of the principal I vnW touch. The first is, to provoke in God's elect a hatred of sin, and imfeigned repentance of the same. Which cause, if it were rightly considered, were sufiicient to make all spiritual and corporal troubles tolerable unto us. For since it is, that without repentance no man obtains God's mercy, (for it is now appointed by Him whose wisdom is infinite, I mean, of those that are converted to the conviction of sin,) and that mthout mercy no man can come to joy, is not that which letteth us understand what repentance is, gladly to be received and embraced ? Repentance containeth within it a knowledge of sin, a dolour for it, and a hatred of it, together with hope of mercy. It is ver}' evident, that God's o^ati children have not at all times the right knowledge of sin ; that is to say, how odious it is before God ; much less have they the dolour of it, and hatred of it. The which if they had, as they could not sin, so could they never be able, (having always the true sense of God's wrath against sin,) to delight in any thing that ap- pertaineth to the flesh, more than the woman whom I II 114 A FORT FOR THE AFFLICTED, God hath appointed by the help of man to produce mankind, could ever delight in man, if at all times she felt the same pangs of dolour and pain, that she doth in her child-birth. And therefore doth God, for such purposes as are known to himself sometimes suspend from his own cliildren this sense and feehng of his wrath against sin, as, no doubt, he did here with David, not only before his sin, but also some time after. But lest the sons of God should become al- together insolent, like the children of the world, he sendeth to them some portion of this foresaid cup, in drinking whereof they come to such knowledge, as they never had before. For, first, they feel the wrath of God working against sin, whereby they learn the justice of God to be even such as he him- self pronounceth, and that he may suffer no sin un- punished. And thus begin they as weU to mourn for their offences, as also, to hate the same, which otherwise they could never do; for nothing is so pleasing to the corrupt nature of man, as sin is ; and things pleasing to nature, cannot nature of itself hate. But in this conflict as God's children feel torments, and that most grievous ; as they mourn, and by God's Holy Spirit, begin to hate sin, so come they also to a more high knowledge, that is, that a man cannot be saviour to himself. For how shall he save himself from hell, that cannot save himself from anguish and trouble here in the flesh, while yet he hath strength, wit, reason, and understanding ? And therefore must he be compelled in his heart to acknowledge, that another Mediator there is betwixt God's justice and mankind, than any that ever descended of the cor- rupted seed of Adam, yea, than any creature that only IX AX EXPOSITIOX OF PSALM VI. 115 is a creature. And by the knowledge of this Medi- ator, at last the afflicted cometh to some sense and lively feehng of God's gi-eat mercies declared unto mankind, albeit they be not so sensibly felt as is the pain ; and albeit the torment by this knowledge is not hastily removed, yet hath the patient some hope, that all griefs shall have end. And that is the cause why he sobbeth and groaneth for an end of pain ; why also he blasphemeth not God, but crieth for his help, even in the midst of his anguish. How profitable this is to the children of God, and what it worketh in them, as the plain Scripture teach- eth, so experience lets us understand. Verily, even so profitable as it is to mourn for sin, to hate the same, to know the Mediator betmxt God and man, and finally, to Imow his love and mercy towards them, so necessary is it to drink this foresaid cup. What it worketh in them none know but such as taste it. In Da\dd, it is plain, it ^vrought humility and abjec- tion of himself: it took from liim the great trust that he had in himself: it made him daily to fear, and earnestly to pray, that afterwards he should not offend in like manner, or be left in his own hands. It made him lowly, although he was a king ; it made him merciful, when he might have been rigorous ; yea, it caused him to mom-n for Absalom, his wicked son. But to the rest of the causes. — The second cause why God permitteth his elect to taste of this bitter cup, is to raise up our hearts ixom these transitory vanities. For so foohsh are we, and forgetful by nature, and so addicted are we to the things that are present, that unless we have another school- master than manly ^ reason, and some other spur and perpetual remembrance, than any that we can choose 1 Human. 116 A FORT FOR THE AFFLICTED, or devise oui'selves, we neither can desire, neither yet rightly remember the departure from this vain and wicked world, to the kingdom that is prepared. We are commanded daily to pray, " Thy kingdom come." "Which petition asketh, that sin may cease, that death may he devoured, that transitory troubles may have an end, that Satan may be trodden under our feet, that the whole body of Christ may be restored to life, hberty, and joy; that the powers and kingdoms of this earth maybe dissolved and destroyed, and that God the Father may be all in all things, after his Son Christ Jesus our Saviour hath rendered up the king- dom for ever. For these things we are all commanded to pray — but which of us, at the time when all aboundeth T\^th us, when neither body nor spirit hath trouble — from our hearts and \\ithout dissimulation can wish these things ? Verily none. With our mouths we may speak the words, but the heart cannot thirst for the thing to come, except we be in such state, that worldly things are unsavour\' unto us. And so can they never be, but under the cross. Kcither yet under all kinds of crosses are worldly things implea- sant. For in poverty, riches do greatly dehght many; for although they lack them, yet desire they to have them, and so are they neither unsavourj- nor un- pleasant : for things that we earnestly covet are not unpleasant unto us. But when things appertaining to the flesh are sufficiently ministered to us, and yet none of them can molhfy our anguish or paiu, then sobbeth the heart unto God. and unfeignedly wisheth an end of misery. And therefore our heavenly Father of his infinite wisdom, to hold us in continual remembrance, that in this wretched world there is IX AN EXPOSITION OF PSALM VI. 117 no rest, permitteth and suffereth us to be tempted and tried with this cross, that with an unfeigned heart we may desire not only an end of our o-wn troubles, (for that shall come to us by death,) but also, of all the troubles of the Church of God; which shall not be before the again-coming of the Lord Jesus. 1 he third cause, I collect of Moses' words to the Israelites, sajing, " The Lord thy God shaU cast out these nations by little and little before thee : he will not cast them out all at once, lest perchance the wild beasts be multiplied against thee. And also when thou shalt enter into that good land, and shalt dwell in the houses that thou never buildedst, and that thou shalt eat and be filled, give thanks unto the Lord thy God, and beware that thou forget him not, and that thou say not in thy heart, The strength of mine owa hand hath brought these great riches unto me." (Deut., vii, viii.) In these words are two things appertaining to our matter most worthy to be noted, First, that Moses saith, that the Lord will not at once, but by Uttle and little destroy these nations ; adding the cause, '• lest perchance," saith he, " the mid beasts be mul- tiplied, and make uproar against thee." The Second, that when they had abundance, that then they should declare themselves mindfid of God's benefits ; and that they should not think that their own power, msdom, nor provision, was any cause that they had the frui- tion of these commodities. By these precedents, the Holy Ghost teacheth them, that Hke as they did not possess nor obtain the first interest of that land by their o\mi strength, but that the Lord God did freely give it unto them, so Hke-^ise were they not able to brook nor enjoy the same by 118 A FORT FOR THE AFFLICTED, any power of themselves ; for albeit that G od should have in one moment destroyed all their enemies, yet, if he should not have been their perpetual safe-guard, the %vild beasts should have troubled them. And if they had demanded the question, Why wilt thou not destroy the wild beasts also ? — ^he ansv»'ereth, " Lest thou forget the Lord thy God, and say in thy heart, " My strength hath obtained this quietness unto my- self." Consider, dearly beloved, that such things as the Spirit of God foresaw as dangerous and damnable unto them, the same things are to be feared in us ; for all things happened to them in figures. They were in Eg}^)t corporally punished by a cruel t}Tant; we were in spiritual bondage of the dcAdl, by sin and incredulity. God gave to them a land that flowed T\ith milk and honey, for which they never laboured ; God hath opened to us the knowledge of Christ Jesus, which we never desen^ed nor yet hoped for. They were not able to defend the land, after they were pos- sessed in it ; we are not able to retain ourselves in the true knowledge of Christ, but by his grace only. Some enemies were left to exercise them ; sin is left in us, that we may learn to fight. If enemies had not been, wdld beasts should have multiplied amongst them : if such things as we think do most trouble us, were not permitted so to do, worse beasts should have dominion over us ; to "w4t, trust in ourselves, arro- gancy, oblivion, and forgetfulness of that estate fi'om which God hath delivered us, together with a light estimation of aU Christ's merits — ^which sins are the beasts that, alas I devour no small number of men. Neither let any man think, tliat if all kinds of crosses were taken from us, during the time that we bear the IN AX EXPOSITION OF TSALM VI. 119 earthly iiiiage of Adam, that we should be more per- fect in using the spiritual gifts of God, to wat, the remission of sins, his free grace, and Christ's righ- teousness, for which we nevor labom-ed, than that people should have been in using of those corporal gifts. And IMoses saith to them, " Beware that thou forget not the Lord thy God." He who knoweth the secrets of all hearts, giveth not his precepts in vain. K man's heart had not been prone and ready to forget God, and to glory in his own strength, God had not given this precej^t, and repeated it so dihgently ; for he neither doeth nor speaketli in vain. But knowing what things are most able to bhnd and deceive man, the ^visdom of God by his contrary pre- cepts, giveth him warning of the same. Experience hath taught us, how such beasts have ti'oubled the church of God. To speak nothing of the time of the prophets, of the apostles, or of the primitive church, what trouble made Pelagius ^ by his heresy, affirming, that man by natural power and free will, might fulfill the law of God, and deserve for himself remission and grace. And to come a little nearer to our own age, hath it not been openly preached, and affirmed in schools, set out by vmtings, yea, and insisted by the world, that faith alone doth not justify, but that works do also justify ? Hath it not been taught, that good works may go before faith, and provoke God to give his graces ? What hath been taught of men's merits, and of the works of supererogation, some openly affirming, that some men have wTought more 1 Pelagius, who is supposed to have been a native of Irehmd, lived in the fifth century. His heresy produced such dissensions iu the Bi-itish church, as greatly accelei'ated the conquest of the country by the Saxons. 120 A FORT FOR THE AFFLICTED, good works than were necessary to their own salva- tion ? I pray you, consider if these men said not, Our hand and our strength have given these things unto us. What were these de^dhsh heresies afore- said, and others that have infected the whole Papistiy ? xVssuredly, they were cruel and ravening beasts, able to devour the souls of all those upon whom they get the upper hand. But the merciful providence of our God, wdlling our salvation, mil not suffer us to come to that unthankfulness and oblivion ; and therefore, he permitteth us, with his apostle Paul, to be bufFeted by our enemies, to the end that we may mourn for sin, and hate the same ; that we may know the only ^lediator, and the dignity of his office ; that we may unfeignedly thirst for the coming of the Lord Jesus ; and that we neither be presumptuous, lightly esteem- ing Christ's death, neither yet unmindful of our former estate and miseries. And so, this cup is, as it were, a medicine prepared by the wisdom of om* eternal Physician, who only knoweth the remedies for our corrupt nature. Advert and mark, dear mother, that all cometh to us for our own most singular profit. It is a medicine, and therefore presently it cannot be pleasing. But how gladly would we use and receive, when our bodies were sick, how unpleasant and bitter soever it were to drink, that medicine wliich would remove sickness and restore health ! But, oh, how much more ought we with patience and thanksgiving to receive this medicine of our Father's hands, that from our souls removeth so many mortal diseases, (his Holy Ghost so working by the same); such as pride, presumption, contempt of grace, and mithankfiihiess, which be the very mortal diseases that by unbelief do kill the soul; IX AN EXPOSITION OF PSALM VI. 121 and cloth restore unto us lowliness, fear, invocation of God's name, remembrance of our o\^'n weakness, and of God's infinite benefits by Christ received ; wliich be the very evident signs, that Jesus Christ liveth in us ! What signs and tokens of these have appeared in you, and in others that be of your company, since your first profession of Christ, it needeth me not to rehearse. God gi-ant, that the eyes of men be not bhnded to their o'^Ti perdition ! Amen. At present I may write no more unto you in this matter, beloved mother, but as God shall grant unto me more opportunity, by His grace who giveth all, you shall receive fi-om my hands the rest of Da^dd's mind on this Psalm. Most earnestly beseeching you in the bowels of Christ Jesus patiently to bear your present cross and dolour, wdiich shortly shall vanish, and after shaU never appear, I cannot express the pain which 1 think I might suffer to have the presence of you and of others that be lil^e troubled, but a few days. But God shall gather us at his good pleasure, if not in this wretched and miserable life, yet in the estate where death may not dissever. ]\f y daily prayer is, for the sore afflicted in those quarters. Sometimes I have thought it im- possible it had been, so to have removed my affection fi:*om the realm of Scotland, that any reahn or nation could have been equally dear unto me. But God I take to record in my conscience, that the troubles present, and appearing yet to be in the realm of Eng- land, are doubly more dolorous to my heart, than ever were the troubles of Scotland. But of this to speak 1 now desist, beseeching God of his infinite mercy so to strengthen you, that in the weakest vessels Christ's power may appear. 122 A FORT FOR THE AFFLICTED. My hearty commendation to all whom it concerns, I mean, to such as now boldly abide "s\ith Christ. I bid you as heartily farewell as can any wdcked and corrupt man do, to the most especial fiiend. In great haste and troubled heart, Yours. Gtii of Jaxuaiiy. 123 A FORT FOR THE AFFLICTED, IN AN EIPOSITIO^^ OF THE SETH PSALM. PART II. HAVE mercy upon me, Lor€^ for I am weak ; Lord, heal 7ne, for all my hones are vexed. — Now proceedeth David in his prayer, adding certain causes why he should be heard, and obtain his peti- tions. But first, we will speak of his prayers, as they be in order through this whole psalm. Da\dd in sum desireth four things in this his vehement trouble. In the first verse, he asketh, that God may not punish liim in his heavy displeasure and Avrath. In the second verse, he asketh, that God should have mercy upon him. In the third verse, lie desireth, that He should heal him; and in the fourth verse, he asketh that God should return unto liim, and that He should save his soul. Every one of these things was so necessary unto David, that lacking any one of them, he judgeth himself un- fortunate. He felt the wrath of God, and therefore desired the same to be removed; he had offended, and therefore desired mercy; he was fallen into most dangerous sickness, and therefore he cried for cor- ])oral health ; God appeared to be departed from him, and therefore desired he, that the comfort of the Holy Ghost should return unto him. And thus was Da\id, not as commonly are the most part of men in their l)rayers, who of a consuetude and custom oftentimes 124 A FORT FOR THE AFFLICTED, do ask Vvdth their mouths such things as their hearts do not greatly desire to obtain. But let us mark principally what things are to be noted in these liis prayers, which he with earnest mind pom-ed forth before God. E\ident it is, that David in these his prayers sustained and felt the very sense of God's wrath; and also, that he understood clearly, that it was God only that troubled him, and that had laid that sore scourge upon him. And yet, no where else but at God alone (who appeared to be angry with him), seeketh he support or aid. This is easy to be spoken; and the most part of men will judge it but a light matter, to fiy to God in their troubles. I confess, indeed, that if our troubles come by man's tjTanny, that then the most sure and most easy way is, to run to God for defence and aid. But let God appear to be our enemy, to be angry with us, and to have left us, how hard and difficult it is then to call for liis grace, and for liis assistance, none knoweth, except such as have learned it in ex- perience; neither yet can any man so do, except the elect children of God. For so strong are the enemies that with great violence invade the troubled con- science in that troublesome battle, that unless the hidden seed of God should make them hope against hope, they could never look for any deliverance or comfort. The flesh lacks not reasons and persuasions to bring us from God. The devil, by himself, and by his messengers, dares boldly say and affirm, that we have nothing to do T\dth God. And a weak faith is oft compelled to confess both the accusations and reasons to be most true. In time of trouble, the flesh doth reason, \vretched man! perceivest thou not that God is angry with thee? He plagueth IN AN EXPOSITION OF PSALM VI. 125 tiiee in liis hot displeasure, therefore, it is in vain for thee to call upon Him. The devil, by liis suggestion, or by his ministers, doth amplif)^ and aggravate these precedents, affirming, and beating into the conscience of the sore afflicted, in this manner: God plagueth thee for thine iniquity : thou hast offended his holy law; therefore it is labour lost to cry for mercy or rehef, for his justice must needs take vengeance upon all disobedient offenders. In this mean season, a weak faith is compelled to confess and acknowledge the accusations to be most true; for who can deny that he hath deserved God's punishments ? The flesh feeleth the torments, and our ot\ti weakness crieth, All is true, and no point can be denied! The vehemency of this battle, in the sickness of Hezekiah and in the history of Job, plainly may be espied. Hezekiah, afler that v^ith lamentable tears he had complained that his life was taken away, and cut off before his time; that violence was done unto him, and that God had bruised all his bones, like a lion; at last he saith, "Be thou surety for me, Lord:" — ^but inmiediately upon these words, as it were correcting himself, he saith, " What shall I say? it is He that hath done it." (Isaiah, xxxviii.) As he would say. To what purpose complain I to him ? If He had any pleasiu-e in me, he would not have entreated me in this manner. It is He himself, whom I thought should have been my surety and defender, that hath ■v\Tapped me in all this wretched misery. He cannot be angry and mercifiil at once, (so judgeth the flesh.) for in Him there is no con- trariety. I feel him to be angry Vrith me, and there- fore, it is in vain that I complain, or call upon him. This also may be espied in Job, who that after he 126 A FORT FOR THE AFFLICTED, was accused by his friends, as one that had deserved the plague of God; and after that liis wife had willed him to refuse all justice, and to curse God, and so to die — after his most grievous complaints, he saith, '• When I called upon Him, and he hath answered, yet heheve I not that He hath heard my voice." (Job, ix.) As Job w^ould say. So terrible are my torments, so vehement is my pain and anguish, that albeit, verily God had heard my humble petitions, yet feel I not that he will grant me my request. Here is a strong battle, when they perfectly under- stand, that remedy there is none but in God only; and yet, from God's hand they look for no support, as might appear to men's judgments. For he that saith that God punisheth him, and therefore cannot be merciful, and doubteth whether God hear him or not, appeareth to have cast away all hope of God's dehverance. These things put I you in mind of, beloved mother, that albeit your pains be sometimes so horrible, that no release nor comfort, you find neither in spirit nor body, yet if the heart can only sob unto God, despair not; you shall obtain your heart's desire. And destitute you are not of faith : for at such time as the flesh, natural reason, the law of God, and present torment, and the devil at once do cry, God is SLUgry, and therefore is there neither help nor remedy to be hoped for at his hands ! — at such time, I say, to sob unto God, is the demonstration of the secret seed of God, which is hid in God's elect children; and that only sob, is unto God a more acceptable sacrifice, than without this cross, to give our bodies to be burned even for the truth's sake. For if God be present by assistance of YAs Holy Spirit, so that ho i:S AX EXPOSITION OF PSALM VI. 127 doubt is in our conscience but that assiu-edly we stand in God's favour, what can corporal trouble hurt the soul or mind, seeing the bittfer frosty mnd cannot hurt the body itself, which is most warmly covered, and clad from violence of the cold ? But when the Spu-it of God appeareth to be absent, yea, when God himself appeareth to be our enemy, then, to say, or to think, with Job in his trouble, "Albeit He should destroy or kill me, yet will I trust in him," oh, what is the strength and vehemency of the faith which so looketh for mercy, when the whole man feeleth nothing but dolours on ever}^ side ! Assm-edly, that hope shall never be confounded, for so it is promised by Him who cannot repent of his mercy and goodness. Rejoice, mother, and fight to the end, for sure I am, that you are not utterly destitute of that Spirit who taught David and Job. "What obedience I have heard you give to God in your most strong torment, it needeth me not to write ; only I desire (which is a portion of my daily prayer,) God our Father, for Jesus Christ his Son's sake, that in all your trouble, you may continue as I have left you, and that with Da\dd you may sob. Albeit the mouth may not speak, yet let the heart groan, and say, " Have mercy upon me, Lord, and heal me !" and then, I nothing doubt your grievous torment shall not molest you for ever ; but shortly shall have an end, to your everlast- ing consolation and comfort. You think, peradventure, that you would gladly call and pray for mercy, but the knowledge of your sins doth hinder you. Consider, dear- ly beloved, that all physic or medicine serves only for the patient; so doth mercy only for the sinner, yea, for the most wretched and miserable sinner. Did not David 128 A FORT FOR THE AFFLICTED. understand himself to be a sinner, and adulterer, and a shedder of innocent blood ? Yea. Imew he not also that he was punished for his sins? Yes verily, he did, and therefore he called for mercy ; which he that knoweth not the heaviness and multitude of sins can in no\^ise do. but most commonly doth despise mercy when it is offered ; or at least, the man that feeleth not the burden of sin, lightly regardeth mercy, be- cause he feeleth not how necessarj- it is unto him ; as bet^vixt Christ and the proud Pharisees, in many places of the New Testament is to be seen. And therefore, dear mother, if your adversary' trouble you either with your sins past or present, objecting, that mercy appcilaineth not to j'ou, b}' reason of your sins, answer unto liim, as you are taught by Christ, that the whole need no physician, neither yet the just, mercy and pardon ; but that Christ is come to give sight to the blind, and to call sinners to repentance, of whom you acknowledge yourself to be the greatest ; and yet that you doubt not to obtain mercy, because it wa.s never denied to any that asked the same, in faith. And thus, no doubt, you shall obtain factory by Christ Jesus, to whom be praise for ever and ever. Amen. In the rest of David's prayers we will now be shorter, that we may come to the grounds of the same. After the desiring of mercy, David now desireth a corporal benefit, sapng, " Heal me, Lord." Hereof is to be noted, that bodily health being the gift of God, may be asked of him -uithout sin, albeit that we understand ourselves to be punished for our offences. Neither yet, in so prating, are we contrary to God's will ; for his providence hath planted in the nature of IN AN EXPOSITION OF PSALM VI. 129 man a desire of health, and a desire that it may be preserved. And therefore, He is not offended, that we ask health of body when we lack it, neither yet, that we seek preservation of our health, by such ordinary means as he hath appointed, provided always, that God himself be first sought, and that we desire neither life, neither health, to the -hinderance of God's glory, nor to the hurt and destruction of others, our brethren ; but rather, that by us God's glory may be promoted, and that others, our brethren, by our strength, health, and Hfe, may be comforted and de- fended. Now these precedents rightly observed, it is no sin earnestly to ask of God health of body, albeit we know our sickness to be the very hand of God punishing or correcting our former evil life. This I wTite, because some are so severe, that they would not that we should ask bodily health of God, because the sickness is sent to us by him. But such men do not rightly understand, neither yet con- sider, that sickness is a trouble to the body, and that God commandeth us to caU for his help in all our troubles. Surely our submission and prayers in such extremity, are the greatest glory that we can give unto God ; for so doing, we think that his mercy aboundeth above his judgment, and so, we are bold to pray for the TN-ithch'awing of his scourge ; which petition, no doubt, he must grant, for so he promiseth by Jere- miah, his prophet, sapng, " If I have spoken against any nation or city, sajang, that I will destroy it ; and if it turn from iniquity, and repent, it shall repent me also of the plagues that I have spoken against it." (Jerem., xviii.) God promiseth to show mercy to a whole city or nation, if it repent ; and will he not do the same to a particular person, if in his sickness he 1 I 130 A FORT FOR THE AFFLICTED, call for grace ? He hath showed unto us, that he will, by diverse examples ; and specially by the leprosy of Miriam, the sister of Moses and Aaron, which she received of the Lord's hand, punishing her high and haughty mind ; and again, upon her submission, and at the prayer of Moses, she shortly was restored to health. But to proceed, David moreover prayeth, " Turn again, Lord'' It appeareth unto David, being in the extremity of his pain, that God was altogether departed from him ; for so alway judgeth the flesh, yea, the whole man, when trouble worketh by any continuance of time. David had sustained trouble many days : he had prayed, and yet was not delivered : and therefore judgeth he, that God, being ofiended for his sins, had left him. And yet, plain it is, that God was with him, working in his heart by his Holy Spirit repentance : expressing forth those sobs and groans, as also, the desire he had to be restored to that com- fort and consolation which sometimes he had felt, by the famiharity which he had with God. All these motions, I say, were the operations of God's Holy Spirit ; and yet David could perceive no comfort nor presence of God in that his trouble, but lamentably complaineth, as before you have heard. Hereof it is plain, that the very elect sometimes are without all feeling of consolation, and that they think themselves altogether destitute, as may be seen in David. But it is chiefly to be noted, that David in this his anguish remembereth, that God sometimes had been familiar with him ; for he saith, " Turn again, Lord !" signifying thereby, that before, he had felt the sweetness of God's presence, but now he was left to himself, without feeling of comfort or consolation. For IX AX EXPOSITIOX OF PSALM VI. 131 thus appeareth David to complain: Hast thou not been familiar with me, Lord, thy unprofitable servant ? Didst thou not call me from keeping sheep, to be anointed king over thy people, Israel ? Didst thou not so encourage my mind, that I feared not the fresh strength of the cruel Uon, neither yet the devouring teeth of the hungry bear, from whose jaws I dehvered my sheep ? Didst not thou once inflame my heart with the zeal of thy holy name, that when all Israel were so afraid, that none durst encounter with that monster, GoHah, yet thy Spkit made me so bold and so vahant, that without harness or weapons, except my sHng, staff, and stones, I durst enterprise singular battle ^ against him ? Was it not thy strength that gave me victory, not only at that time, but also of all my other enemies that have sought my life since? Hast not thou made me so glad by the multitude of thy mercies, and thy most gracious favour, which thou from time to time most abundantly hast poured upon me, that both soul and body have rejoiced through the gladness of thy countenance ? Hast thou not been so effectually present with me in troubles and dangers, that my very enemies have known and confessed, that thy power was always with me, and that thou didst take my defence upon thyself? And wilt thou now so leave the habitation which thou hast chosen ? Shall it be left desolate for ever ? Can thy mercies have an end ; and shall thy fatherly pity never appear more unto me ? Shalt thou leave me for ever thus to be tormented, whom thou hast before so abundantly comforted ? Lord, I am sure, thy mercies will not so entreat me ; and therefore turn again, Lord, and make me glad with thy countenance, whom a long time thou hast left void of consolation and joy. 1 Single combat. 132 A FORT FOR THE AFFLICTED, Advert and consider, dearly beloved, in what estate was David when he had no other comfort, except the remembrance only of God's former benefits showed unto him. And, therefore, marvel you not, nor yet despair ye, albeit that you find yourself in the same case that Da^dd vras. Sure I am, that j^our ovra heart must confess, that you have received like bene- fits at the hands of God as David did. He hath called you jfrom a more ^dle of&ce than fi:'om the keep- ing of sheep, to as great a dignity (touching the everlasting inheritance) as he did Da^dd. For, fi'om the service of the de^il and sin, he hath anointed us priests and kings, by the blood of his only Son Jesus. He hath given you courage and boldness to fight against more cruel, more subtle, more dangerous enemies, and against enemies that be more nigh unto you, than either wa^ the lion, the bear, or Gohah, to David — against the devil, I mean, and his assaults ; against your own flesh, and most inward affections ; against the multitude of them that were, and yet re- main enemies to Chri.^t'f religion ; yea, against some of your most natural fo't^nds, who appear to profess Christ with you ; and in that part, the battle is the more vehement. What boldness I have seen with you in all such conflicts, it needeth me not to rehearse. I write this to the praise of God, I have wondered at that bold constancy which I have Pound in you, at such time as mine otvti heart was faiut. Sure I am, that flesh and blood could never have persuaded you to have contemned and set at nought those things that the world most esteemeth. You have tasted and felt of God's goodness and mercies in such measure, that not only you are able to reason and speak, but also, by the Spirit of God IX Ay EXPOSITION OF PSALM VI, 133 working in you, to give comfort and consolation to such as were in trouble. And therefore, most dear mother, think not that God will leave his oa^ti mansion for ever. No, impossible it is that the de^dl shall occupy God's inheritance; or yet, that God shall so leave and forsalve his holy temple that he mil not sanctify the same. Again, God sometimes suspend- eth his OTMi presence from his elected, as here by Da\dd may be espied ; and xery often he suffereth his elect to taste of bitterness and grief, for such causes as are before expressed. But to suffer them to be '\^Tested out of his hands, that he neither mil nor may permit; for so were he a mutable God, and have given his glory to another, if he permitted hunself to be overcome of his adversarj^ ; which is as like impos- sible, as it is that God shall cease to be God. Now, lastly, David prayeth, " Deliver my soul, and save me," In this prayer, no doubt, Da^id desired to be delivered from the ver}- coi-poral death at that time, and his soul to be saved from those present plagues and grievous torments that he sustained. In which, it might appear to some, that he was more addicted to this present life, and that he loved more the quiet- ness of the flesh, than it became a spiritual man to do. But as before is said, God hath naturally ingrafted and planted in man this love of life, tranquillit}^, and rest; and the most spiritual man often desireth them, be- cause they are seals and witnesses of that league and fellowship which is between God and his elect. And albeit that trouble most commonly doth foUow the friends of God, yet is He nothing offended, that earnestly we ask our quiet ; neither is that our desire any declaration of camalit}^ or of inordinate love that we have to the world, considering that the final cause 134 A FORT FOR THE AFFLICTED, — ^ wherefore we desire to live is, not for enjoying of worldly pleasures — for many times in the midst of these, we grant and confess, that better it is to be absent from the body — but the chief cause why God's elect do desire life, or to have rest on earth, is for the maintenance of God's glory, and that others may see, that God taketh a care over his elected. But now, to the grounds and foundations of David's prayers, and whereupon his prayers do stand. The first is taken from the vehement trouble which he sustained, and from the long continuance of the same : the second is taken from the goodness of God ; and the third fi-om God's glory, and from the insolent rage of his enemies. Here is to be observed and noted, that neither is trouble, neither long continuance of the same, neither yet the proud and haughty minds of wicked men, the chief moving cause why God heareth our prayers, and declareth himself merciful unto us ; and there- fore, they may not be the sure and sound foimdations of our prayers : but only God's infinite goodness is the fountain of all mercy and grace, which springeth and Cometh to us by Christ Jesus, his Son. But they are causes, by operation of the Holy Ghost helping our weakness to believe and to trust, that God who is Father of mercies, will not be angry for ever at the sore afflicted, neither yet that he will punish vidth- out mercy such as call for his help and comfort ; as also, that God, who hath always declared himself enemy to pride, will not suffer the proud and obstinate contemners of his poor saints long to blaspheme his lenity and gentleness ; but that he will pour forth his plagues upon them, according to his threatenings. And so, our troubles, and the tyranny of our enemies, IX AN EXPOSITION OF PSALM VI. 135 are in that behalf foundations whereupon our prayers may stand, as here appeareth. David describeth his dolour, and the continuance thereof, in these words, " / am consumed away with sickness : all my bones are vexed, and my soul is in horrible fear ; but. Lord, how long wilt thou thus en- treat me f I am wearied for sobbing : I water my bed with my tears. ^' — Let us imagine that David thus speaketh : Lord, mayest thou, who ever hast taken care of me from my mother's womb, now forget me, the workmanship of thine own hands ? Mayest thou, that hast declared thyself so merciM unto me in all my tribulations, now, in the end, take thy mercies clean from me ? Hast thou no pity, Lord ? Dost thou not behold that I am pined and consumed by this grievous torment, wherein not only is my tender flesh, but also my very bones, (the strongest part of the body,) so vexed, that neither is there beauty nor strength left unto me ? K these anguishes occupied the body only, yet were the pain almost insufferable ; but, Lord, so horribly is my soul tormented, that albeit it be immortal, yet it so quaketh and trembleth, as if very death should devour it. And thus I sustain most grievous torments both in body and soul, of so long continuance, that it appeareth unto me, thou hast forgotten to be merciful. Lord, how long wilt thou entreat me in this manner. Hast thou forgotten thy loving mercies; or hast thou lost thy fatherly pity ? I have no longer strength to cry, yea, and for sobs and groans I am so weary, that my breath failetli me ; the tears of mine eyes wherewith nightly I hav(j wet my bed, have borne witness of my unfeigned dolour; but now, my eyes are waxen dim, and my whole strength is dried up. 136 A FORT FOR THE AFFLICTED, In all these lamentable complaints, David speaketh unto God, as he would speak to a man who was igno- rant what another man suffered : whereof it may be understood how the most prudent and the most spi- ritual man judgeth of God in the time of trouble. Assuredly he thought that God taketh no care for him ; and therefore doth he, as it vrere, accuse God of un- mindfulness, and that he looketh not upon him with the eyes of his accustomed mercy, as clearly by these words may be espied. And yet are David's troubles the first ground and cause why he maketh his prayers, and claimeth to be heard : not that troubles, as before is noted, are sufficient by themselves for God's de- hverance ; but in recounting his dolour, Da^dd hath a secret access to God's mercy, v»'hich he challengeth and claimeth of dut)^ to appertain to all His, who in the time of trouble call for his support, help, and aid. And it is the same groimd that Job taketh, where he saith, " Is it profitable unto thee, that thou violently oppress me ? Wilt thou despise the work of thine ovm hands ? Thou hast formed and made me altogether ; and wilt thou now devour me ? Remember, I beseech thee, that thou hast fashioned me as a mould, and that thou shalt bring me to dust : thou hast covered me Tvith skin and flesh ; with sinews and bones hast thou joined me, with life and gentleness hast thou beautified me, and thy prudence hath kept my spirit." (Job, X.) Here may be espied upon what ground these two stood in their most grievous pains. Their trouble moved them to complain, and to appeal to the great mercy of God, which, as they allege, even so is it most sure, he may deny to none that ask it : for as the trouble of his creatures is no advantage unto God, so, to deny mercy w^hen it is asked, were to deny himself. IX AH EXPOSITION OF PSALM VI. 137 And herein, dearly beloved, I heartily ^^ish you to rejoice. For I can be witness, how constantly you have called for grace, in your anguishes ; and your own conscience must testify, that oftentimes you have found release and comfort in such measure, that you have been bold to triumph against your adversaries, in Christ Jesus our Saviour. Be nothing afraid, albeit presently you feel not your accustomed consolation. That shall hm*t you no more, than the troubles of David and Job did hurt them, who in the time that they spake these former words, found no more con- solation than you do now, in the most extremity of your trouble. Neither yet did they hastily obtain comfort: for David saith, "0 Lord, how long wilt thou so cruelly punish me?" And yet, we know most assm^edly, that they were heard, and that they obtained their 0'v\ti heart's desire; as no doubt eyery man shall, who in time of trouble, be it spiritual or corporal, appealeth to God's mercy alone. The second ground and foundation whereupon the prayers of Da^dd stand, is the infinite goodness of God. For thus he saith, " Save me, God, for thy goodness." Da^dd before had asked mercy, and de- clared his complaints: but now, searching himself secretly in his conscience, he reasons with him- self in this manner. Why should God show mercy unto him that so heinously had offended, and that justly was tormented by God's hand, for his trans- gression and sin? No other ground that is always sure and permanent findeth he, except God's infinite goodness, which he espieth to be the only stay which neither tempest of mnds, neither floods of water, are able to overthrow nor undermine. And, oh! how piercing are the eyes of Faith, that in so deep a 138 A FORT FOR THE AFFLICTED, dungeon of desperation, can yet espy in the midst of that troublesome darkness, goodness to remain in God; yea, and such goodness, as is sufficient and able to overcome, devour, and swallow up, all the iniquities of his elect, so that none of them are able to withstand or hinder God's infinite goodness, to show his mercy to his troubled children. Hereby are we taught, beloved mother, in the extremity of our troubles to run to God's only goodness, there to seek comfort by Jesus Christ, and no where else. I fear nothing the blasphemous voices of such, nor their ragings against God, and against his only eternal Verity, that are not ashamed to affirm, that this kind of doctrine maketh men neghgent to do good works ; against whom no otherwise will I contend, than doth the apostle, saying, " Their damnation is just." For my purpose and mind is, to edify those whom God hath called from darkness to Hght; whose eyes it hath pleased his mercy so to open, that evidently they feel the flesh to rebel against the spirit, even in the hour of their greatest perfection, in such manner, that all power, all justice, all \drtue proceeding from us, is so contaminated and defiled, that the very works which we do, must be purged by another; and that therefore, none of them can be an infallible ground of our prayer, neither yet a sufficient cause why we should be heard. But the goodness of God, as it is infinite, so can it not be defiled by our ini- quity. But it pierceth through the same, and will show itself to our consolation, even as the beams of the bright sun pierce through the misty and thick cloud, and bring down his natural heat, to comfort and quicken such herbs and creatures, as through violence of cold were almost fallen into deadly decay. IN AN EXPOSITION OF PSALM VI. 139 And thus, the only goodness of God remaineth, in all storms, the sure foundation to the afflicted, against which, the devil is never able to prevail. The know- ledge of this is so necessar}^ to the afflicted conscience, that without the same, it is very hard to withstand the assaults of the adversary. For as he is a spirit most subtle and vigilant to trouble the children of God, so is it easy for him to deface and undermine all the grounds and causes that are within man, and especially, when we are in trouble; yea, he can per- suade us, that we lack those things which most assuredly we have by God's free gift and grace. As for example, if we desire to be delivered from trouble and anguish of conscience, with David and Job, the devil can suddenly object, What appertajieth their example to thee? they had many notable and siuguliir virtues which thou lackest. If we desire remission of sins, with Magdalene, with Peter, or with any other offenders, he hath these darts ready to shoot; They had faith, but thou hast none: they had true re- pentance, thou art but a hj^ocrite : they hated sin, and continued in good works; but thou rejoicest in sin, and doest no good at all. By these means can he, who is the accuser of us and of our brethren, ever find out some crafty accusation to trouble the weak conscience of the afflicted, so long as ever it resteth upon any thing within itself, and till by the operation of the Holy Ghost, we are ravished and reft up to tlie contemplation of our God, so that our nunds are fixed only upon God's infinite goodness; claiming by the same to receive mercy, as Job doth in his tbrmtr words, of which the sense and meaning is this: Lord, thou madest me, when yet I was not; thou gavest me soul and body, when I neither know 1-10 A FORT FOR THE AFFLICTED, nor understood what thy power was : thou feddest and nourishedst me, when I could do nothing but weep and mourn. And thy merciful providence unto this day hath preserved my life; and yet neither I, nor my works could profit thee; for thou, whose habitation is in heaven, needest not the help of man. And as for my works, such as the fountain is, such must the waters be. Mj heart is corrupted; how then can any thing that is clean, proceed from the same ? And so, whatever I have received, that eithei was, is, or hereafter shall be witlihi my corrupt natm-e, aU proceedeth from thine infinite goodness, who didst begin to show thy mercy, before I knew thee. Canst thou then leave me thus in my extremity? I grant and confess, that I have offended; but is there any creature clean and perfect in such perfec- tion, that without mercy, he may abide the trial of thy justice ? Or is there any iniquity now in me, which thy wisdom did not know before ? And thus, appeal I to thy merc}^, which springeth from thy infinite goodness. Oh, dear mother! when thy afflicted soul car thus forsake and refuse whatever is in man, and can stay itself, how little soever it be, upon God's infinite goodness, then are aU the fiei^ darts of the de^il quenched, and he is repulsed as a confounded spirit. It shaU nothing hurt, albeit the stormy tempest cease not suddenly. That is suffi- cient, that this anchor be cast out, which assuredly sliaU presence your ship, that she violently run not upon the foreland of desperation. This I vn:-ite, beloved in tho Lord, knowing what have been your complaints heretofore, in that you found your faith faint; that you could not repent your former evil life; that you found no disposition nor IN AN EXPOSITION OF PSALM VT. 141 readiness to good works, but were rather canned away of sin and mckedness. If all this had been true, yet had you been in no worse case than was the apostle Paul, when he cried, "Oh, -^Tetched and unhappy man that I am ! who shall deliver me from this body of sin ? " But T assuredly know, that the chief part of your trouble proceedeth from mahce and envy of the devil, who would persuade your heart, that you de- lighted in those things which to you were most dis- pleasing. For how oft have you complained upon the weakness of your faith ! How oft have you la- mented the imperfection of your flesh ! The tear? of 3^our eyes have witnessed before God, that you dehghted not in such things as your adversai-y falsely layeth to your charge. For who useth con- tinually to mourn in those things that are pleasing to his heart, if they be present Avith him at all times ? Or who vdll desire things pleasing to be removed from him ? You have mourned for your weakness, and have desired your imperfection to be removed, and you have detested all sorts of idolatry. How then can you think, that you take any pleasure in the same ? Despair not, although that all remembrance of God's goodness, or worthiness be removed from, your mind. You have David, Job, Daniel, and all the other saints of God, in equal sort vriih you. Of Dand and Job you have heard. And Isaiah making his heav}^ com- plaint for the plagues of the people of Israel, openly confesseth, that all had sinned; that their righteous- ness was nothing but iiltiiiness; that none sought God; that none called upon his name. And Daniel in his prayer like'\;\ise confesseth, that all had wrought \Nickedly; that all had declined from God; yea, and that none had submitted themselves to God, nor yet had 142 A FORT FOR THE AFFLICTED. made supplication unto him, albeit he had punished tlieir fonner disobedience. And, therefore, he saith, that they did not allege their own righteousness in their prayers. Consider, dear mother, that no men- tion is made of any righteousness that was within tiiemselves, neither yet do they glory of any works or A'irtues which they had wrought before; for they un- derstood, that God was the author of all goodness, and tlierefore, to him only appertained the praise. But as for their sins, they understood them to be the infirmi- ties of their own flesh; and therefore boldly called they for mercy, and that, by God's infinite goodness, which is no less free unto you, than unto them, according to the riches of his Hberal graces which he plentifully })oureth forth upon all them that incall on the name of the Lord Jesus. The third and last ground of David's prayers was, tlie glory and praise of God's name to be showed and uttered in his life, as in these words he declareth, ''For there is no remembrance of thee in death : who laudeth thee in the pit ? " As David would say, Lord, how shall I pray and declare thy goodness, when I am dead, and gone down into the grave ? It is not thy ordinary course, to have thy miracles and wondrous works jireached unto men, by those that are buried, and gone down into the pit : those that are dead, make no men- tion of thee in the earth. And therefore, Lord, spare thy sen^ant, that yet, for a time, I may show and witness thy wondrous works unto mankind. These most godly afPections in David, did engender in him a vehement horror and fear of death, besides that which is natural and common to all men, because he perfectly understood, that by death he should be hindered any further to advance the glory of God. IX AN EXPOSITIOxS OF PSALM VI. 143 Of this same he complaineth most vehemently in Psalm Ixxxviii, where apparently he taketh from the dead, sense, remembrance, feeling, and understanding, al- leging, that God worketh no miracles by the dead ; that the goodness of God cannot be preached in the grave, nor his faith by perdition ; and that his mar- vellous works are not known in darkness. By which speeches we may not understand, that David taketh all sense and feeling from the dead; neither yet, that tliey which are dead in Christ, are in such estate, that by God they have not consolation and life. No, Christ himself doth witness the contrary. But David so vehemently expresseth their estate and condition, be- cause that after death, they are deprived of all ordinary ministration in the church of God. None of those that are departed, are appointed to be preachers of God's glory to mankind; but after dearth they cease any more to advance God's holy name here, amongst the living on earth ; and so, shall even they in that bchaJf be unprofitable to the congregation, as touch- ing any thing that they can do either in body or soul, after death. And therefore, most earnestly desired David to live in Israel, for the farther manifestation of God's glory. Here is to be observed a short, but yet a most ne- cessary note, which is this : What be the things that we ought principally to seek in this transitory life ? Not those for the which the blind world contendeth and striveth ; but God, and his loving kindness towards mankind; his amiable promises, and true religion to be advanced and preached unto others, our brethren, that be ignorant : for if so we do not, we may rather be counted beasts than men ; dead stocks, not living creatures ; yea, rather things that be not at all, than A FORT FOR THE AFFLICTED, substance ha^dng either being or life. Seeing that the heavens declare the glory of God ; that the earth, with the whole contents thereof, whatever they be, give praise to his holy name ; that the sea, floods, and fountains, mth the wonders contained in the same, do not cease to make manifest the wisdom, the power, and the providence of their Creator, what then shall be said of man, who neither seeketh neither regardeth God's glory? Yea, what shall be judged of those who not only hinder God's giory, but also, declare themselves enemies to such as would promote it ? I must speak my conscience T\dth a sorrovvful heart: they are not only dead, but they are also of the nature of liim, by whose malice and envy, death entered into the world, that is, of the devil. But them I omit at this present, because their accusation doth not much appertain to tliis our matter, whereof now I must make an end, somewhat contrarj^ to my mind ; for so I am compelled by some present troubles, as w^ell of body, as of spirit. The fourth part of this psalm I omit till more opportunity' ; for it doth not much appertain to the spiritual cross, but is, as it were, a prophecy spoken against all such, as rejoice at the troubles of God's elect ; who assm-edly shall be confounded, and brought to shame, when the Lord shall hear the voices of the sorely afflicted. Now, dearly beloved in our Saviour Jesus Christ, seeing that the spiritual cross is proper to the cliildren of God ; seeing that it is given to us, as a most effec- tual medicine, as well to remove diseases, as to plant in our souls most notable virtues, such as humility, mercy, contempt of om'selves, and continual remem- brance of our ov^Ti weakness and imperfection ; and seeing that you have had most evident signs, that tliis IK AN EXPOSITION OF PSALM VI. 145 same medicine hath wrought in you a part of all the promises, receive it thanlifiilly of youi' Fatlicr's hand, what trouble soever it bring with it ; and albeit that the flesh grudge, yet let the spirit rejoice, steadfastly looking for dehverance, and assuredly you shall obtain, according to the good will and promise of Him who cannot deceive ; to whom be glory for ever and ever, before his congregation. Amen. Now, seeing it is uncertain, beloved mother, if ever we shall meet in this coi-poral life — which words I will not that you take in any displeasm'e ; for if God con- tinue you in life, and me in corporal health, I shall attempt to speak with you face to face, within less time than is passed since the one of us last saw the other — and be you assured, beloved mother, that it shall neither be the fear of death, nor the rage of the devil that shall impede or hinder me : and therefore, I beseech you, take not my words in that pai*t, as though I were not minded to visit you again. No, I assure you, that only God's hand shall withhold me. But because our hfe doth vanish, as the sm.oke before the blast of wind, my conscience moveth me to write to you, as though I should take from you my last good night on earth. The sum whereof is tliis — to exhort and admonish you, even as you will have part with Christ Jesus, to continue in the doctrine to the end, which before the world you have professed. For before God, before Christ Jesus his Son, and before his holy angels, neither shame I to confess, neither doubt I to afiirm, that the doctrine wiiich you and others have heard not only from my mouth, but also faithfully taught by the mouths of many others, of w^hom some are exiled, some cruelly cast into prison, and the rest commanded to silence, is the only 1 K 146 A FORT FOR THE AFFLICTED, word of life ; and that all doctrine repugning to the same, is diabolical and erroneous, which assuredly shall bring death and perpetual condemnation to all those who thereto shall condescend and agree. And therefore, mother, be not moved with any wind, but stick to Christ in the day of this his battle. And also, I admonish you, to avoid that abomination which you have often heard affirmed by me to be damnable idolatry. And God I take to record in my conscience, that neither then, neither now, I spoke, nor do speak for pleasure or hatred of any lining creature on earth whatsoever it be, but as my conscience was certified by the infallible and plain word of God, from which, I praise my most merciful Father, I am not this day one jot removed. Neither repent I of that my blessed and most happy society with the truth of Christ's gospel, unto which it hath pleased God to call me, the most wretched of others. Neither forethink I, that God hath made me an open and manifest enemy to papistry^ superstition, and to all that filthy idolatry which is newly erected in God's hot displeasure ; neither yet would I recant (as they term it) one sentence of my former doctrine, for all the glory, riches, and rest that is on earth. And in conclusion, I would not bow my knee before that most abomin- able idol, for all the torments that earthly tjTants can devise, God so assisting me, as his Holy Spirit pre- sently moveth me to write unfeignedly. And albeit that I have in the beginning of this battle appeared to play the feint-hearted and feeble soldier, (the cause I remit to God,) yet my prayer is, that I may be restored to the battle again. And blessed be God, the Father of our Lord Jesus Christ, I am not left so bare without comfort, but my IN AN EXPOSITION OF PSALM VI. 147 ■ hope is to obtain such mercy, that if a sudden end be not made of all my miseries by final death, which to me were no small advantage, that yet, by Him who never despised the sobs of the sore afflicted, I shall be so encouraged to fight, that England and Scotland shall both know, that I am ready to suffer more than either poverty or exile, for the profession of that doctrine, and that heavenly rehgion, whereof it hath pleased His merciful pro\ddence to make me, amongst others, a simple soldier and witness-bearer to men. And therefore, mother, let no fear enter into your heart, as that I, escaping the furious rage of those ravening wolves that for our unthankftdness are lately loosed fi-om their bonds, do repent any thing of my former fervency. No, mother: for a few sermons to be made by me within England, my heart at this hour could be content to suffer more, than nature were able to sustain; as by the grace of the most mighty and most mercifiil God, who only is the God of comfort and consolation, through Christ Jesus, one day shall be known. In the mean season, yet once again, as if it were my final good-night, and last testament on this earth, in the bowels of Christ Jesus I exhort and admonish you, constantly to continue with the Verity, which shall yet triumph, and obtain victory, in despite of Satan and his mahce. And avoid idolatry, the main- tainers and obeyers whereof shall not escape the sudden vengeance of God, which shall be poured forth upon them, according to the ripeness of their ini- quity; and when they shall cry "Quietness and peace!" (which never remained of any continuance vvitii the ungodly,) then shall their sudden destruction come upon them without provision. 148 A FORT FOR THE AFFLICTED, ETC. The God of peace and consolation, who of his power infinite and invincible hath called from death the true and great Bishop of our souls, and in him hath placed our flesh above principalities and powers of what pre-eminence soever they be in heaven or in earth, assist you with his Holy Ghost in such con- stancy and strength, that Satan and his assaults may be confounded now and ever, in you, and in the congregation, by Christ Jesus our Lord: to whom with the Father and with the Holy Ghost be all praise and honour eternally. — Amen. Yours with sorrowful heart, J. K. Watch and pray. 149 A COMFORTABLE EPISTLE, SENT TO THE AFFLICTED CHURCH OF CHRIST, EXHORT- ING THEM TO BEAR HIS CROSS WITH PATIENCE, LOOK- ING EVERY HOUR FOR HIS COMING AGAIN, TO THE GREAT COMFORT AND CONSOLATION OF HIS CHOSEN; WITH A PROPHECY OF THE DESTRUCTION OF THE WICKED. " Pass through the city, and put a sign on the foreheads of those that mourn for the abominations that are committed." — EzEK.,ix. WHEN I ponder with myself, beloved in the Lord, \\'hat was the estate of Christ's true church immediately after liis death and passion, and what were the changes and great mutations in the common- wealth of Judea 'before the final desolation of the same — as I cannot but fear, that like plagues for like offences shall strike the realm of England, and in fearing, God knoweth, I lament and mourn — so can I not but rejoice, knowing that God's most mercifiil providence is no less careftd this day over his weak and feeble sen'ants in the realm of England, than it was that day, over his weak and sore oppressed flock in Jewry. What was the estate of Christ's church between his death and resurrection, and fi'om his resurrection to the sending of the Holy Ghost upon his disciples, and from that time also, to the final destruction of Jerusalem, the plain Scripture doth v^^tness ; that it was most afflicted, without all comfort and worldly- consolation ; and that it was so persecuted, that havoc was made over the church of God. And what were 150 A COMFORTABLE EPISTLE the mutations and troubles in Judea and Jerusalem, before the destruction of the same, such as are exer- cised in histories, and principally in Josephus and Egesippus, cannot be ignorant. For they witness, that over that unthankful people, were permitted to reign cruel, tyrannous, and most ungodly magistrates, by whom the people were oppressed and spoiled of their Hberties ; by which occasion was stirred up sedition, and thereupon followed so cruel tyranny, that under the name of justice, no small number of the people were burnt alive. After which cruelty, fol- lowed such murder universally in the city and in the fields, that the fathers feared their sons, and the brethren their brethren. Which unquietness ceased not, until God's severe vengeance was once poured forth upon such as obstinately refused, and persecuted Christ Jesus and liis doctrine. But to return to the entreatment and preservation of Christ's church all this time ; it is evident, that most sharply it was persecuted, and yet daily did it increase and multiply. It was compelled to fly from city to city, from realm to realm, and from one nation to another. And yet, so wondrously was it presented, that a great number of those whom the mcked priests by their bloody tyranny exiled and banished from •Jerusalem, were kept alive, till God's vengeance was poured forth upon that most wicked generation. The remembrance of this, beloved in the Lord, is unto ray heart such comfort and consolation, that neither can my tongue nor pen express the same. For this assuredly is my hope and expectation, that like as Christ Jesus appeared to his disciples, when there was nothing in their hearts but anguish and desperation ; and like as he preserved and multiplied their number to CHRIST'S AFFLICTED FEOPLE, 151 under the most extreme persecution, so shall he do to his afflicted flock within the realm of England, this day in spite of aU his enemies. First, I say, this is my hope, that a just vengeance shall be taken upon those blood-thirsty tyrants, by whom Christ Jesus in his members is now crucified amongst you ; and after that, his merit shall so appear, to the comfort of those that now do mourn, that they shall hear and know the voice of their own pastor. And this shall our merciful God do unto us, to let us know, and in prac- tice understand, that his promises are infallible ; and that he mU not treat us according to the wicked weakness of our corrupt nature, which always is ready to fall from God, to distrust his promises, and to for- get that ever we have received benefit or comfort from God's hand, when trouble lieth upon us, or when extreme danger doth appear. And therefore, beloved in the Lord, albeit you find your hearts sometimes assaulted with dolour, with grudging, or with some kind of desperation, yet de- spair not utterly, neither be ye troubled above mea- sure, as that Christ Jesus should never visit you again. Not so, dear brethren, not so ; for such imperfections rested with Christ's own apostles for a long time, and yet did they not hinder his again coming unto them. No more shall our weakness and imperfections hinder or let the brightness of his countenance, and the com- fort of his Word yet once again to shine before us, provided always that Judas liis obstinacy, his impeni- tence, and traitorous heart be absent from us ; as I doubt not but it is from all the members of Christ's body, who are permitted sometimes to fall, so that of the most fervent professors, they become fearful de- niers of the most known truth. But they are not 152 A COMFORTABLE EPISTLE permitted of any continuance to blaspheme, neither to remain in unbelief and desperation to the end, as in Christ's apostles plainly may be seen. And that more clearly we may understand our times and estate with- in the realm of England this day, to agree with the time and estate of Christ's disciples immediately after his death, let us consider what chanced to them before and after the same. Before Christ's passion, as they were instructed by Clirist's own mouth of many things appertaining to that kingdom of Cod, which they neither perfectly understood, neither worthily then regarded, so were they advertised, and oft admonished, that Christ their master should suffer a cruel death ; that they should be ashamed, slandered, and offended in him ; that they should fly from him ; and finally, that persecu- tion and trouble from time to time should apprehend them. With these most dolorous tidings he also pro- mised that he should arise upon the third day, that he should see them again to their comfort and consola- tion, and that he should mightily deliver them from all troubles and adversities. But what availed all these admonitions to Christ's disciples before his death, or in the extremity of their anguish shortly after the same ? Did they fear, and verily look for trouble before it came? Or did they look for any comfort v,hen the fore-spoken trouble was come? It is most evident, that no such thing did enter into their hearts. For before Christ's death, their greatest mind was upon worldly honour, for which sometimes they debated and contended among themselves, yea, even when Christ was most earnestly preaching of his cross, (Luke, xxii): and after his death they were so oppressed vntli anguish, vnth care, TO Christ's afflicted teople. 153 with dolour and desperation, that neither could the witnessing of the women affirming that they had seen Christ, neither the grave left empty and void, neither the angels who did appear to certify his resurrection, neither yet the very voice and presence of Christ Jesus himself, remove all doubts from their afflicted hearts. But from time to time their minds wavered, and fully could not be established, that their Lord and master was verily risen to their comfort, accord- ing to his fonner promises. (Luke, xxiv, John, xx, Matt.jXx^T^ii.) In this case, consider I the true professors of Christ's holy Evangel to be this day, in the realm of England. For these days of our present dolour and tribulation, have been before spoken and blown in our ears, long before they came. Our weakness and frail infirmity was also painted forth before our eyes. But who would have believed that the days of our trouble had been so nigh ? or that so short a tempest should have overthrown so great a multitude? i tliink, no man v^dthin the whole realm. For all men appeared to live in such careless secm-ity, as that the immutable sentence of God pronouncing, that whoso- ever will live godly in Christ Jesus, shall suffer perse- cution, (2 Tim., iii,) had nothing appertained to our age. And such a bold confidence, or rather, a vain persuasion had a gi-eat number of their OT^^l strength, that if they had continued without any backshding, they might have been judged rather angels than men. But, beloved in the Lord, the sword of anguish and of dolour hath now pierced the tender heart of Christ's mother, (that is, of his very church,) that the cogita- tions of many hearts are sufficiently revealed. (Luke, ii.) The fire is come, which as it hath burnt away 154 A COMFORTABLE EPISTLE with a blast the stubble, hay, and wood, (1 Cor., iii.) so in trying the gold, silver, and precious stones, it hath found such dross and dust, that the whole mass may appear to be consumed. For who now calleth to mind, that the same voice which fore-spake our dolours, fore-spake also our everlasting comfort with Christ Jesus ? Who deUghteth now in his amiable promises ? Who rejoiceth under the cross ? Yea, who rather doth not fear, tremble, grudge, and lament, as that there were no help in God, or as that he re- garded not the trouble which we suffer ? These are the imperfections that continually remain in this our corrupt nature, the knowledge whereof ought to move us earnestly to crj^, " Lord, increase our faith. Be merciful imto us, and let us not drown in the deep for ever." Which if we do with unfeigned hearts, then yet shall Christ Jesus appear to our comfort: his power shall be known to the praise and glory of his o^n name, in despite of all his conjured enemies. And this is the chief and principal cause of my comfort and consolation in these most dolorous days, that neither can our infirmities, nor daily desperation, hinder or let Christ Jesus to return to us again. The other cause of my comfort is, that I am assured that the judgment of these tyrants that now oppress us, shall not sHp, but that vengeance shall fall upon them wdthout provision. For sufficiently they have declared the mahce of their minds ; they have violated the law and holy ordinances of the Lord our God ; they have opened their mouths against his eternal verity ; they have exiled his truth, and established theu* own lies. They daily persecute the innocents, and stoutly main- tain open murderers. Their hearts are obdurate, and their faces are become shameless, like harlots, so that TO CHRIST'S AFFLICTED PEOPLE. 155 no hope of repentance nor amendment is to be had of them. And therefore, destruction shall suddenly fall upon them. But with what kind of plagues they shall be stricken in this life, and whom God shall ap- point to execute his vengeance upon them, that remit I to his good pleasure and further revelation. But their manifest iniquity is unto me an assured assurance that long they cannot escape the vengeance of them most justly deserved. But in the mean season, beloved brethren, two things ye must avoid: the former, that ye presume not to be revengers of your own cause, but that ye resign over vengeance unto Him who only is able to requite them, according to their malicious minds. Secondly, that ye hate not with any carnal hatred these blind, cruel, and malicious tyrants ; but that ye learn of Christ to pray for your persecutors, (Matt., v,) lamenting and bewailing, that the devil should so pre- vail against them, that headlong they should run, body and soul, to perpetual perdition. And note well, that I say, we may not hate them with a carnal hatred, that is to say, only because they trouble our bodies. For there is a spiritual hatred which David calleth a perfect hatred, (Psalm cxxxix,) which the Holy Ghost engendereth in the hearts of God's elect, against the rebellious contemners of his holy statutes ; and it is, when we more lament that God's glory is suppressed, and that Christ's flock is defrauded of their wholesome food, than that our bodies are perse- cuted. With this hatred was Jeremiah inflamed, when he prayed, "Let me see thy vengeance taken upon thine enemies, Lord." (Jerem., ii, xvii, 3cx.) With this hatred may we hate tyrants, and earnestly may we pray for their destruction, be they kings or 156 A COMFORTABLE EPISTLE queens, princes or prelates. And further ye shall note, that the prayers made in the fervency of this liatred, are before God so acceptable, that ofttimes he that prayeth, obtaineth the self-same thing that the external words of liis prayer do mean; as Da-vid, Jeremiah, and others of the prophets, saw with their corporal eyes the hot vengeance of God poured forth upon the cruel tjTants of their age. And I am as- sured, that some who this day do sob and groan under your t}Tannous bishops, shall see it upon the pestilent Papists within the realm of England. This my affir- mation proceedeth, not from any conjecture of man's fantasy, but from the ordinary course of God's judg- ments agaiilst manifest contemners of liis precepts from the beginning, which is this : First, to rebuke, and notify by his messengers such sins, as before the world are not known to be sin. Secondly, to provoke to repentance. Tliirdly, to suffer the reprobate to declare their own impenitency before the world. And last, to pour upon them so manifest venge- ance, that his church may be instructed as well of his power, as of his severe judgments against dis- obedience. This was the order of his judgment against Pharaoh, against Saul, against Jeroboam, against Herod, against the Scribes and Pharisees, and against the whole city of Jerusalem. (Exod., vii, ^^ii. xiv; 1 Kings, xv; 1 Kings, xiii.) Our ears have heard, and our eyes have seen, the first three diets of the Lord's judgment executed against the pestilent Papists v^ithin the realm of Eng- land. For we have heard their summoning and citation duly executed by the messengers of God's word; we have heard them accused and convicted TO CHRIST'S AFFLICTED PEOPLE. 157 before their own faces of theft and murder, of blas- phemy against God, of idolatry, and finally of all abominations. "Which crimes being laid to their charge, in their own presence, they were not able to deny, so potent, so plain, and evident was God's word, whereby their secret botches and old festered sores were discovered and revealed. We know, that long process of time hath been granted by God's lenity, to their conversion and repentance: and how little the same hath availed, these present days may testify. For who now doth not espy their maUce to increase, and their obstinacy to be such, as none can be greater ? Shall we then think, that God mil give over his cause, as if he were not able to prevail against tyrants? Not so, dear brethren, not so ; but even so assuredly as our God liveth, by whose Spirit was stirred up some of his elect, first to espy the great abominations of those tyrants in this our age; which, his messengers, in despite of their tyranny, God preserved, to proclaim and notify before their own faces such sins, as the world knew not to be sin — and as assuredly as we have espied them still to continue in maUce against God, against his eternal verity, and against the mes- sengers of the same — so assuredly shall we see God's extreme plagues poured forth upon them even in this corporal hfe, that some of us may witness to the generation that shall follow, the wondrous works that the Lord hath wrought, and will work in this our age. Neither shall these plagues, more than the word of God which passed before, work in them any true repentance. But still, in a bhnd rage they shall rebel against the majesty of God; for the deadly venom of that malicious serpent, their father the 158 A COMFORTABLE EPISTLE devil, can never be purged from their cankered hearts. And therefore, after these plagues, of which, some we have heard and seen — ^for what a plague was it to the false Bishop of Durham, before his ovm face to be called murderer and thief, and of the same so to be convicted, that neither could himself deny it, neither any of his proctors or divine doctors being present with him, durst enterprise to speak one word in defence of his cause ? — after these plagues, I say, of which some we have seen, and the rest we shortly look for, resteth the last, the unquenchable fire, which is prepared for their portion. And therefore, yet again, dearly beloved in our Saviour Jesus Christ, hope you against hope, and against all worldly appearance. For so assuredly as God is immutable, so assuredly shall he stir up one Jehu or other, to execute his vengeance upon these blood-thirsty tyrants, and obstinate idolaters. And therefore, abide ye patiently the time that is appointed to our correction, and to the full ripeness of their malicious minds. Be not discouraged, although the bishops have gotten the victory. So did the Benja- mites (natural brethren to our bishops,) defenders of whoredom and abominable adultery, twice prevail against the Israelites, who fought at God's command- ment. Ye shall consider, beloved brethren, that the counsels of God are profound and inscrutable: the most just man lo not innocent in his sight. There may be secret causes, why God sometimes will permit the most wicked, to prevail and triumph in the most unjust action. But yet will He not long delay to execute his wrath, and justly deserved vengeance, upon such as be proud murderers, obstinate idolaters, and unpenitent malefactors. And therefore have they TO CHRIST'S AFFLICTED PEOPLE. 159 not great cause to rejoice; for albeit they have once prevailed against flesh, yet shall God shortly bring them to confusion and shame for ever. Let Win- chester and his cruel council devise and study till his wits fail, how the kingdom of his father, the Anti- christ of Rome, may prosper ; and let him and them drink the blood of God's saints, till they be drunk, and their bellies burst ; yet shall they never prevail long in their attempts. Their counsels and determi- nations shall be like the dream of a hungry or thirsty man, who in his sleep dreameth that he is eating or drinking, but after he is awakened, his pain con- tinueth, and his soul is impatient, and nothing eased. Even so shall these tyrants, after their profound counsels, long devices, and assured determinations, understand and know that the hope of hypocrites shall be finstrated, that a kingdom begun with tyranny and blood can neither be stable nor permanent, (Job, V,) but that the glory, the riches, and maintainers of the same, shall be as straw in the flame of fire. (Job, XV.) Altogether with a blast they shall be consumed in such sort, that their palaces shall be a heap of stones, their congregations shall be desolate, and such as do depend upon their help, shall fall into destruc- tion and ignominy with them. (Isa., xxii.) And therefore, beloved brethren in our Saviour Jesus Christ, seeing that neither can our imperfections nor fi?ail weakness hinder Christ Jesus to return to us by the presence of his Word; neither that the tyranny of these blood-thirsty wolves may so devour Christ's small flock, but that a great number shall be pre- served to the praise of God's glory; neither that these most cruel tjTants can long escape God's vengeance, let us in comfort lift up our heads, and constantly 160 A COMFORTABLE EPISTLE, ETC. look for the Lord's deliverance with heart and voice, saying to our God, " Lord, albeit other lords than thou have power over our bodies, yet let us only remember thee, and thy holy name ; to whom be praise before the congre- gation. Amen." God the Father of our Lord Jesus Christ, by his omnipotent Spirit gTiide and rule your hearts in his true fear to the end. Amen. Written at Dieppe, the last of May, An. 1554. 161 LETTER TO THE QUEEN REGENT. TO THE EXCELLENT LADY MARY, DOWAGER, REGENT OF SCOTLAND, HER HUMBLE SUBJECT JOHN KNOX WISHETH GRACE, MERCY, AND PEACE, FROM GOD THE FATHER OF OUR LORD JESUS CHRIST, WITH THE SPIRIT OF PERFECT JUDGMENT. THE eternal providence of the same God who hath appointed his chosen children to fight in this transitory and wTetched life a battle strong and diffi- cult, hath also appointed their final victory by a mar- vellous fashion, and the manner of their preservation in their battle more mars^ellous. (Gen., iii.) Their victory standeth not in resisting, but in sufiering, (Matt., V,) as our sovereign Master pronounceth to his disciples, that in their patience they should possess their souls. (John, xiv, x\i.) And the same foresa^v the prophet Isaiah, when that he painteth forth all other battle to be with violence, tumult, and blood- shedding, but the victory of God's people to be in quietness, silence, and hope, (Isa., ix): meaning that all others that obtain victory do enforce themselves to resist their adversaries, to shed blood, and to murder. But so do not the elect of God ; but all things they sustain at %e commandment of Him who hath ap- pointed them to suffer, being most assuredly persuaded that then only they triumph, when all men judge them oppressed. For in the cross of Christ always is in- cluded a secret and hid victory,>never well known, till the sufferer appear altogether to be as it were exter- minate. For then only did the blood of Abel cry to God, when proud Cain judged all memor}' of his bro- l L 162 LETTER TO THE QUEEX REGEJT. ther to be extinguislied. And so, I say, their victory is marvellous. And how that they can be preserved and not brought to utter confusion, the eye of man perceiveth not. But He, whose power is infinite, by secret and hid motions toucheth the hearts of such as to man's judgment have power to destroy them, of very pity and compassion to save his people. (Isa., xl, xli, h.) As that he did the hearts of the Egj^tian midwives to preserve the men-childi^en of the Israehtes, when precept was given by Pharaoh of their destruc- tion. (Exod., ii.) The heart of Pharaoh's daughter hkeT\-ise to pity Moses, in his young infancy exposed to the dangers of the waters. The heart of Nebu- chadnezzar to presence the captives ahve, and liberally to nourish the children that were found apt to letters, (2 Kings, XXV, Jerem., lii): and, finally, the heart of Cyrus, to set at liberty the people of God, after long bondage and thraldom. (Ezra, i.) And thus doth the invisible power and love of God manifest itself towards his elect from time to time, for two causes specially. First, to comfort his weak warriors in their manifold temptations, letting them un- derstand, that he is able to compel such as sometimes were enemies to his people, to fight in their cause, and to promote their deliverance ; and, secondly, to give a testimony of his favour to them that, by all appear- ance, did hve before, as St. Paul speaketh, vvdthout God in the world ; as strangers from the common- wealth of Israel, and T\dthout the league of his mer- ciful promise, and free grace made to his church. (Ephes., ii.) For »who could have afiirmed, that any of these persons afore-named had been of that nature and clemency, before occasions were offered unto them ? But the works of mercy showed to the LETTER TO THE QUEEN REGENT. 163 afflicted, have left to us assurance, that God used them as vessels of his honour. For pity and mercy showed to Christ's afflicted fiock, as they never lacked reward temporal, so, if they be continued, and be not changed into cruelty, are assured signs and seals of everlasting mercy to be received from God, who by his Holy Spirit moveth their hearts to show mercy to the people of God oppressed and afflicted. Your Grace, perchance, doth wonder, to what purpose these things be recited ; and I in very deed cannot wonder enough, that occasion is offered to me, a worm most wretched, to recite the same at this present. For I have looked rather for the sentence of death, than to have written to your Grace in these last and most wicked days, in which Satan so blindeth the hearts of many, that in- nocents are condemned, their cause never being tried.^ I doubt not but the rumours which have come to your Grace's ears of me, have been such, that if all reports were true, I were unworthy to live in the earth ; and wonder it is, that the voices of the multitude should not have so inflamed your Grace's heart Tvith just hatred of such a one as I am accused to be, that all access to pity should have been shut up. I am tra- duced as a heretic, accused as a false teacher and seducer of the people, besides other opprobries which (affirmed by men of worldly honour and estimation) may easily kindle the wrath of magistrates, where innocency is not kno-um. But blessed be God, the Father of our Lord Jesus Christ, who, by the dew of his heavenly grace, hath so quenched the fire of dis- pleasure, as yet, in your Grace's heart, (which of late 1 Alluding to the summary executions of Protestants at this time, not only throughout the Continent, but also in England, and occasion- ally in Scotland. 164 LETTER TO THE QUEEN REGENT. days I have understood,) that Satan is frustrated of his enterprise and purpose. Which is to my heart no small comfort, not so much (God is my witness) for any benefit that I can receive in this miserable life, by protection of any earthly creature — for the cup which it behoveth me to drink, is appointed by the wisdom of Him whose counsels are not changeable — as that I am for that benefit which I am assured your Grace shall receive, if that you continue in like moderation and clemency towards others that most unjustly are, and shall be accused, as that your Grace hath begun towards me, and my most desperate case. That is, if that by godly wisdom you shall study to bridle the fury and rage of them who, for the main- tenance of their worldly pomp, regard nothing the murdering of simple innocents, then shall He who doth pronounce mercy to appertain to the merciful, (Matt., V,) and promiseth, that a cup of cold water given for his name's sake, shall not lack reward, (Matt., X,) first cause your happy government to be praised in this present age and posterities to come; and last, recompense your godly pains and study, with that jo}^ and glory which the eye hath not seen, nor yet can enter into the heart of mortal creature. (1 Cor., ii.) Superfluous and foolish it shall appear to many, that I, a man of base estate and condition, dare enter- prise to admonish a Princess so honourable, endued with wisdom and graces singular. But when I con- sider the honour which God commandeth to be given to magistrates, (Exod., xx; Rom., xiii; 1 Pet., ii,) which no doubt, if it be true honour, containeth in itself in lawful things obedience, and in all things love and reverence : — when further, I consider the trouble- LETTER TO THE QUEEN REGENT. 165 some estate of Christ's true religion, this day oppressed by blindness of men ; and last, the great multitude of flatterers, and the rare number of them that boldly and plainly dare speak the naked verity in presence of their princes, and specially in the cause of Jesus Christ; — these things, I say, considered, whatsoever any man shall judge of my enterprise, I am compelled to say that, 1. Unless in your regiment^ and using of power, your Grace be found different from the multitude of princes and head rulers, that this pre-eminence wherein you are placed, shall be your dejection to torment and pain everlasting. This proposition is sore ; but, alas ! it is so true, that if I should conceal and hide it from your Grace, I conamitted no less treason against you, than if I did see you by imprudency take a cup which I knew to be poisoned or envenomed, and yet, would not admonish you to abstain from drinking of the same. 2. The religion which this day men defend by fire and sword, is a cup envenomed, of which whosoever drinketh (except that by true repentance he after drink of the water of life,) drinketh therewith danmation and death. (John, iv; Rev., xiv, xvii.) How and by whom it hath been envenomed, if it were not more tedious to your Grace to read or hear, than it is painful to me to wTite or rehearse, I would not spare the labour. But for this present, I have thought it some discharge of one part of my duty, if I of very love admonish your Grace of the danger : which I do, as God one day shall declare, preferring yoi» Grace's salvation, and the sal- vation of the people now committed to your charge, to any corporal benefit that can redoimd to myself But you think, peradventure, that the care of reh- 1 Government. 166 LETTER TO THE QUEEX REGENT gion is not committed to magistrates, but to the bishops and Estate Ecclesiastical, as they term it. But de- ceive not yourself ; for the neghgence of bishops shall no less be requu-ed of the hands of magistrates, than shall the oppression of false judges. For they unjustly promote, foster, and maintain the one and the other : the false and corrupt judge, to spoil the goods and to oppress the bodies of the simple ; but the proud pre- lates do Idngs maintain, to murder the souls for the which the blood of Christ Jesus was shed ; and that they do, either by withholding from them the true word of life, or else, by causmg teach unto them a pestilent doctrine, such as now is taught in the papis- tical churches. I know, that you wonder how that the religio.i which is universally received, can be so damnable and corrupted. But if your Grace shall consider, that ever from tho beginning the multitude hath dechned from God, (Gen., ^i.,) yea, even in the people to wiiom he spake by his Law and Prophets ; (Psalm xiv,) if you shall consider the complaint of the Holy Ghost, complaining that nations, people, princes, and kings of the earth, have raged, made conspiracies, and holden counsels against the Lord, and against his anointed, Christ Jesus, (Psalm ii) : further, if you shall consider the question wliich Jesus himself doth move, in these words, "When the Son of Man shall come, shall he find faith in the earth?" (Luke, x^iii,) and last, if your Grace shall consider the manifest contempt of God, and of his holy precepts, which this day reigneth without punishment upon the face of the whole earth : for as Hosea complaineth, " there is no verity, there is no mercy, there is no truth this day among men; but lies, perjury, and oppression overflow all, and blood LETTEl^ TO THE QUEEX REGEXT. 167 toucheth blood," (Hos., iv,) that is, every iniquity is joined to another — if deeply, I say, your Grace shall contemplate the universal corruption that this day reigneth in all estates, then shall your Grace cease to wonder that many are called, and few are chosen; (Matt., XX,) and you shall begin to tremble, and fear to follow the multitude to perdition, (llatt., vii.) The universal defection whereof St. Paul prophesied (2 Thess., ii,) is easily to be espied, as well in reli- gion, as in manners. The corruption of life is evident, and rehgion is not judged nor measured by the plain word of God, but by custom, consuetude, will, consent and determinations of men. But shall He who hath pronounced all cogitations of man's heart to be vain at all times, accept the counsels and consents of men. for a rehgion pleasing and acceptable before him ? Let not yom* Grace be deceived. God cannot He ; God cannot deny himself. He hath mtnessed from the beginning, that no rehgion pleaseth him, except that which He by his ovm. word hath commanded and estabhshed. (Deut., iv, xii.) The Verity itself pro- nounceth tliis sentence, " In vain do they worship me, teaching for doctrines the precepts of men," (]\Iatt., XV ;) and also, "All plantation which my heavenly Father hath not planted, shall be rooted out." Be- fore the coming of his well-beloved Son, in the flesh, severely He punished all such as durst enterprise to alter or change his ceremonies and statutes, as in Saul, (1 Sam., xiii; xv,) Uzziah, (2 Chron., xxvi,) Nadab and x\bihu, is to be read. (Le^dt., x.) And will He now. after that he hath opened his counsel to the world by his only Son, whom he commandeth to be heard, (^latt., x\ii,) and after that by his Holy Spirit speak- ing in his apostles, he hath estabhshed the rehgion in 168 LETTER TO THE QUEEN REGEXT. which he will have his true worshippers to abide to the end, (Acts, i, ii, iii; 1 Cor., xi, xx\d,) — ^will he now, I say, admit men's inventions in the matter of religion, which he reputed for damnable idolatry? (Coloss., ii.) If man and angels would affirm that He will or may do it, his own Verity shall convict them of a lie. For this sentence He pronounceth, " Not that which seemeth good in thy eyes shalt thou do to the Lord thy God ; but that which the Lord thy God hath com- manded thee, that do thou: add nothing unto it, diminish nothing from it." (Deut., iv, xii.) Which, sealing up his New Testament, He repeateth in these words, "That which ye have, hold till I come again," etc. (Rev., ii.) And therefore, yet again it repenteth me not to say, that in this point, which is chief and principal, your Grace must dissent from the multitude of rulers, or else, you can possess no portion with Christ Jesus in his kingdom and glory. An orator, and God's messenger also, justly might require of you now (by God's hand promoted to high dignity,) a motherly pity upon your subjects; a justice inflexible to be used against murderers and common oppressors; a heart void of avarice and partiality; a mind studious and carefal for maintenance of that realm and commonwealth above ^^hich God hath placed you, and by it hath made you honourable; vnih the rest of -virtues, which not only God's Scrip- tures, but also writers illuminated only with the light of nature, require in godly rulers. But vain it is to crave reformation of manners, where religion is cor- rupted ; for like as a man cannot do the office of a man, till first he have a being and life, so, to work works pleasant in the sight of God the Father, can no man do without the Spirit of the Lord Jesus, LETTER TO THE QUEEN REGEXT. 169 which doth not abide in the hearts of idolaters. And therefore the most godly princes, Josiah, Hezekiah, and Jehosaphat, seeking God's favour to rest upon them and upon their people, before all things began to reform rehgion. (1 Kings, xv; 2 Chron., xvii; 2 Kings, xxii; 2 Chron., xxxiv; 2 Kings, xviii; 2 Chron., xxix, XXX. xxxi.) For it is as the stomach within the body, wliich. if it be corrupted, of necessity it infecteth the whole mass. And therefore (often I repeat that which to be done is most necessary,) if your Grace pre- tend to reign with Christ Jesus, then it behoveth you to take care of his true religion, which this day within your realm is so deformed, that no part of Christ's ordinances remains in their first strength and ori- ginal purit)^: which, I praise God, to me is less difficult to prove, than dangerous to speak. And yet, neither the one nor the other I fear, partly, be- cause the love of life eternal quencheth the terror of temporal death, and partly, because I would with St. Paul wish myself accursed from Christ (as touching earthly pleasure,) for the salvation of my brethren, and illumination of your Grace; which thing, work and very deed, and not bare word^ or writing shall witness and declare, if I may pm-chase the liberty of tongue but forty days only. 1 am not ignorant how dangerous a thing it appcareth to the natural man, to iimovate any thing in matters of rehgion; and partly, I consider your Grace's power is not so free, as a pubhc reformation percliance would require. But if your Grace shall consider the danger and danmation perpetual which inevitably hangeth upon all maintainers of a false religion, then shall the greatest danger easily devour and swallow up the smaller. If your Grace shall 170 LETTER TO THE QUEEN REGENT. consider, that either you must serve God to life ever- lasting, or else serve the world to death and damna- tion, (Matt., vi; Eom., viii; 1 Kings, xrv^iii,) then, albeit that man and angel should dissuade you, you Avill choose life, and refuse death. And if further, you shall consider, that the very life consisteth in the imowledge of the only true God, and of his Son, Christ Jesus, and that true knowledge hath annexed with it God's true worship and honour, which re- quireth a testimony of his own mil expressed by his word that such honom^ doth please him; if these things aforesaid your Grace do earnestly meditate, then, albeit you may not do suddenly what you would, yet shall you not cease to do what you may. Your Grace cannot suddenly abohsh superstition, and re- move from offices unprofitable pastors, of whom spealvcth Ezeldel the prophet, (Ezek., xxxiv,) which to a pubhc reformation is requisite and necessary. But if the zeal of God's glory be fervent in your Grace's heart, you mil not by wicked laws maintain idolatry; neither A^illyou suffer the iury of bishops to murder and devour the poor members of Christ's bod}^, as in tmies b}q)ast they have been accustomed : which thing, if either by blind ignorance you do, or yet for pleasure of others mthin this realm permit to be done, then, except you speedily repent, you and your posterity shall suddenly feel the depressing hand of Him that hath exalted you. You shall be com- pelled, mil you or not, to know that He is eternal against whom you addi'ess the battle; and that it is He that moderateth the times and disposeth king- doms, ejecting from authority such as be inobedient, and placing others accorduig to his good pleasure (Dan., ii): that it is He that glorifieth them that do LETTER TO THE QUEEN REGENT. 171 glorif)^ him, and poureth forth contempt upon princes that rebel against his graces offered. (2 Sam., ii; Job, xii; Psahn cvii; Dan., ii.) How dangerous that ever it shall appear to the flesh to obey God, and to make war against the devil, the prince of darkness, pride, and superstition ; yet if your Grace look to have yourself and seed to con- tinue in honour worldly and everlasting, subject your- self betimes under the hand of liim that is omni- potent: embrace his vvdll, despise not his testament, refuse not his graces offered. When he calleth upon you, withdraw not your ear. Be not led away with the vain opinion that your church cannot err. Be you most assm-edly persuaded, that so far as in life you see them degenerate from Christ's true apostles, so, in rehgion are they further corrupted. Lay the book of God before your eyes, (Josh., i,) and let it be judge to that which I say; which if you with fear and reverence obey, as did Josiah the admonitions of the prophetess, (2 Chron., xxxiv,) then shall He, by whom kings reign, croY\^^ your battle with double benedic- tion, and reward you with v^dsdom, riches, glory, hon- our, and long life in this your regiment temporal, (2 Chron., i); and with life everlasting, when the King of all kings, (whose members do now cry for your help,) the Lord Jesus, shall appear to judgment, accompanied with his angels ; before whom you shall make account of your present regiment, when the proud and disobedient shall cry, "Mountains, fall upon us, and hide us from the face of the Lamb." (Rev., \i, xvi.) But then it shall be too late, be- cause they contemned his voice when he lovingly called, God the Father of our Lord Jesus Christ, bv the 172 LETTER TO THE QUEEN REGENT. power of his Holy Spirit, move your heart so to con- sider and accept the things that be said, that they be not a testimony of your just condemnation in that great day of the Lord Jesus ; to whose omnipo- tent Spirit I unfeignedly commit your Grace. 173 A MOST WHOLESOME COUNSEL HOW TO BEHAVE OURSELVES IN THE MIDST OF THIS WICKED GENERATION, TOUCHING THE DAILY EXER- CISE OF GOD'S MOST HOLY AND SACRED WORD. TO HIS BRETHREN IN SCOTLAND, AFTER HE HAD BEEN QUIET AMONG THEM. THE comfort of the Holy Ghost for salutation. — Not SO much to instruct you, as to leave with you, dearly beloved brethren, some testimony of my love, I have thought good to communicate with you in these few lines my weak counsel, how I would ye should behave yourselves in the midst of this wicked generation touching the exercise of God's most holy and sacred word, without the which, neither shall knowledge increase, godliness appear, nor fervency continue among you. For as the word of God is the beginning of life spiritual, without which all flesh is dead in God's presence; and the lanthorn to our feet, mthout the brightness whereof, all the posterity of Adam doth walk in darkness — and as it is the foun- dation of faith, without the which, no man under- staLdeth the good will of God — so is it also the only organ and instrument which God useth to strengthen the weak, to comfort the afflicted, to reduce to mercy by repentance such as have slidden ; and finally, to preserve and keep the very life of the soul, in all as- saults and temptations. And therefore, if that ye desire your knowledge to be increased, your faith to be confirmed, your con- sciences to be quieted and comforted, or finally, your 174 A MOST WHOLESOME COUNSEL souls to be preserved in life, let your exercise be fre- quent in the law of your Lord God. Despise not that precept which Moses (who by his OT^^l experience had learned what comfort heth hid within the word of God,) gave to the Israelites, in these words, " These words which I command thee this day, shall be in thy heart ; and thou shalt exercise thy children in them ; thou shalt talk of them, when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up ; and thou shalt bind them for a sign upon thy hand, and they shall be papers of remembrance between thy eyes ; and thou shalt write them upon the posts of thy house, and upon thy gates." (Deut., vi.) And Moses in another place commands them, to remember the law of the Lord God to do it, that it may be well unto them, and vsdth their children, in the land which the Lord shall give them: meaning, that like as frequent memory and repetition of God's precepts is the means whereby the fear of God, which is the beginning of all wisdom and felicit}^, is kept recent in mind, so is negligence and oblivion of God's benefits received, the first step of defection from God. jSTow, if the law, which by reason of our weakness can work nothing but vn^ath and anger, was so efiectual, that remembered and re- hearsed of purpose to do it, it brought to the people a corporal benediction, what shall we say that the glori- ous gospel of Christ Jesus doth work, so that it be with reverence entreated? St. Paul calleth it the sweet odour of life unto those that should receive life ; bor- rowing his simihtude from odoriferous herbs or pre- cious unguents, whose nature is, the more they be touched or moved, to send forth their odour more pleasing and delectable. Even such, dear brethren, TOUCHING god's HOLY WORD, 175 is the blessed evangel of our Lord Jesus ; for the more that it be entreated, the more comfortable and more pleasant is it, to such as do hear, read, and exercise the same. I am not ignorant, that as the Israelites loathed manna, because that eyery day they saw and ate but one thing, so some there be now-a-days, (who will not be holden of the worst sort,) that after once reading some parcels of the Scriptures, do convert themselves altogether to profane authors and human learning, because that the variety of matters therein contained doth bring with it a daily delectation ; where con- trariwise, within the simple Scriptures of God, the perpetual repetition of a thing is harassing and weari- some. This temptation, I confess, may enter into God's very elect, for a time : but impossible it is, that therein they continue to the end ; for God's election, besides other evident signs, hath this ever joined with it, that God's elect are called from ignorance (I speak of those that are come to the years of know- ledge,) to some taste and feeling of God's mercy, of which, they are never satisfied in this life, but from time to time they hunger and they thirst to eat the bread that descended from heaven, and to drink the water that springeth unto hfe everlasting ; which they cannot do, but by means of faith ; and faith looketh ever to the will of God revealed by his word ; so that Faith hath both her beginning and cortinuance by the word of God. And so, I say, that impossible it is that God's chosen children can despise or reject the word of their salvation, by any long continuance, neither yet loathe it to the end. Often it is, that God's elect are holden in such bondage and thraldom, that they cannot have the bread of life broken unto 176 A MOST WHOLESOME COUNSEL them, neither yet Hberty to exercise themselves in God's holy word ; but then do not God's dear children loathe, but most greedily do they covet the food of their souls. Then do they accuse their former negh- gence, then lament and bewail they the miserable affliction of their brethren ; and then cry and call they in their hearts, (and openly where they dare,) for free passage to the gospel. This hunger and thirst doth argue and prove the life of their souls. But if such men as ha™g hberty to read and exercise themselves on God's holy Scripture, and yet do begin to weary, because from time to time they read but one thing ; I ask, why weary they not also every day to drink ^ine, to eat bread every day, to behold the brightness of the sun, and so to use the rest of God's creatures which every day do keep their own sub- stance, course, and nature ? They shall answer, I trust, Because such creatures have a strength, as oft as they are used, to expel hunger, to quench thirst, to restore strength, and to presence the life. miser- able wTetches ! who dare attribute more power and strength to the corruptible creatures in nourishing and presendng the mortal carcase, than to the eternal word of God in nourishment of the soul, which is immortal. To reason with their abominable unthankiulness at this present, is not my pm^pose. But to you, dear brethren, I write my knowledge, and do speak my conscience, that so necessary as meat and drink are to the preserv^ation of life corporal, and so necessary as the heat and brightness of the sun are to the quicken- ing of the herbs and to expel darkness, so necessary is also to hfe everlastmg, and to the illumination and light of the soul, the perpetual meditation, exercise, and use of God's holy word. }^f> TOUCHING GOD S HOLY WORD. 177 And therefore, dear brethren, if that ye look for a life to come, of necessity it is that ye exercise your- selves in the book of the Lord yom' God. Let no day slip over without some comfort received from the mouth of God. Open your ears, and He will speak, even pleasing things to your heart. Close not your eyes, but dihgently let them behold what portion of substance is left to you within your Father's testament. Let your tongue learn to praise the gracious goodness of Him who of his mere mercy hath called you from darkness to light, and from death to hfe. Neither yet may you do this so quietly, that ye will admit no witnesses. Nay, brethren, ye are ordained of God to rule and govern your o^vn houses in God's true fear, and according to his holy word — within your own houses, I say, in some cases ye are bishops and kings ; your wives, childi^en, and family are your bishopric and charge ; of you it shall be required how carefully and diligently ye have instructed them in God's true knowledge ; how ye have studied, in them to plant virtue, and to repress vice. And therefore 1 say, ye must make them partakers in reading, exhor- tation, and in making common prayers ; which I would, in ever}' house were used once a day at least. But above all things, dear brethren, study to practise in life that which the Lord commands, and then be ye assured, that ye shall never hear nor read the same without fruit. And this much for the exercises within your houses. Considering that St. Paul calls the congregation, tiie body of Christ, whereof every one of us is a member; teaching us thereby, that, no member is of sufficiency to sustain and feed itself, without the help and support of any other, I think it necessary, that 1 M 178 A MOST WHOLESOME COUNSEL for the conference of Scriptures, assemblies of bretliren be had. The order therein to be observed, is ex- pressed by St. Paul, and therefore I need not to use many words in that behalf: only willing, that when ye convene, (wliich I would were once a week,) that your beginning should be from confessing of your offences, and invocation of the Spirit of the Lord Jesus to assist you in all your godly entei'prises ; ai^d then, let some place of Scripture be plainly and distinctly read, so much as shall be thought suf&cient for a day or time: — which ended, if any brother have exhorta- tion, interpretation, or doubt, let him not fear to speak and move the same, so that he do it with moderation, either to edify, or be edified. And hereof, I doubt not, but great profit shall shortly ensue : for first, by hearing, reading, and comparing the Scriptures, in the assembly, the whole body of the Scriptures of God shall become famihar; the judgments and spirits of men shall be tried, their patience and modesty shall be known, and finally their gifts and utterance shall appear. Multiplication of words, perplexed interpre- tation, and wilfulness in reasoning, is to be avoided at all times, and in all places, but chiefly in the congre- gation, where nothing ought to be respected, except the gloiy of God, and comfort and edification of our brethren. If any thing occur within the text, or yet arise in reasoning, which your judgments cannot resolve, or capacities apprehend, let the same be noted and put in wTiting, before ye depart the congregation, tliat when God shall offer unto you any interpreter, your doubts being noted and known, may have the more expeded resolution ; or else, that when ye shall have occasion to wTite to such as with whom ye would communicate your judgments, your letters may signify TOUCHING god's HOLY WORD. 179 and declare your unfeigned desire that ye lia\'e of God and of his true knowledge, and they, 1 doubt not. according to their talents, will endeavour, and bestow their faithful labours, to satisfy your godly petitions. Of myself, I will speak as I tliink ; I v.ill more gladh' spend fifteen hours in communicating my judgment with you, in explaining, as God pleases to open to uie, any place of Scripture, than half an hour in any other matter beside. Further, in reading the Scriptures, I would ye should join some books of the Old, and some of the New Testament together: as Genesis and one of the Evangelists, Exodus with another, and so forth, ever ending such books as ye begin (as the time will suffer :) for it shall greatly comfort you, to hear that harmony and well-tmied song of the Holy Spiiit speaking in our fathers from the beginning. It shiill confirm you in these dangerous and perilous days, tu behold the face of Christ Jesus' lo\dng Spouse and Kirk, from Abel to himself, and from himself to this day, in all ages to be one. Be frequent in the Pro- phets, and in the Epistles of St. Paul ; for the multi- tude of matters most comfortable therein contained, requireth exercise and good memor}'. Like as yoiii assembly ought to begin with confession and invoca- tion of God's Holy Spirit, so would I that they were never finished without thanksgi^'ing, and common prayers for princes, rulers, and magistrates; for the hberty and fixe passage of Christ's evangel; for the comfort and deliverance of our afflicted brethren in all places, now persecuted, but m.ost cruelly noA^. within the realms of France and England; and for such other things, as the Spirit of the Lord Jesus J hall teach unto you to be profitable either to your- 180 A MOST WHOLESOME COUNSEL, ETC. selves, or yet to your brethren, wheresoever they be. If thus or better, dear brethren, I shall hear that you exercise yourselves, then will I praise God for your great obedience, as for them that not only have received the word of grace with gladness, but that also, with care do keep the same, as a treasure and jewel most precious. And because that I cannot suspect, that ye will do the contrary at this present, I will use no threatenings ; for my good hope is, that ye shall walk as the sons of light, in the midst of this wicked generation ; that ye shall be as stars in the night season, who yet are not changed into dark- ness : that ye shall be as wheat amongst the cockle, and yet, that ye shall not change your nature which ye have received by grace, through the fellowship and participation which we have with the Lord Jesus, in his body and blood. And fmally, that ye shall be of the number of the prudent virgins, daily renewing your lamps with oil, as they that patiently abide the glorious appearance and coming of the Lord Jesus : whose omnipotent Spirit rule and instruct, illuminate and comfort your hearts and minds in all assaults, now and ever. Amen. The grace of the Lord Jesus rest with you. Re- member my weakness in your daily prayers. Your brother unfeigned, John Knox. PiiE 7rn OF JcTLY, 1556. 181 EPISTLE TO EIS BRETBIIEN IN SCOTLAND. G Pi ACE, niercij, and jjeacc, from God the FaUier, and our Lord Jesus Christy with the perpetual increase of the Holy Sjnnt. Albeit of diverse letters wTitten unto you, dearly beloved bretliren, since tbe month of May last by-past, I have received no answer to this hour, which more I impute to the troubles of these -odcked times, than to any neghgence and oblivion in you; yet coming to Dieppe, for performance of my promise, and satisfac- tion of yom- request, (if God so pennit,) I could not but renew somewhat of my former iiide TVTiting, the tenor whereof now in effect: That ye, considering, by the signs fore-spoken by our master Christ Jesus, which for the most part are now present, the days of this most corrupt world to be short, and therefore tho jo}"ftil deliATrance of that oppressed and afflicted flock to approach, may walk in God's presence, as becometh his saints and chosen children, h'o ving your conscionees assuredly grounded upon the fi'e^ mercy promised to the faithfal in Christ Jesus — and also, that your con- versation amongst men be such, as it becometh the children of Hght, having a testimony by your fruits, til at your faith is not dead. And as this is a thing most acceptable before God, so is it not a little necessarj^ in these most wTetched and \^dcked days. For as some, never taking trial of tlie ground of their faith, liave shamefully shdden back, to the great offence of many, openly denying the eter- 182 EPISTLE nal verity of G od, tlio sweetness and power whereof by all appearance they never tasted, (whatsoever some of them babbled with their tongues,) so hath the dis- solute life of such as have professed Christ's holy Evangel, been occasion of two extreme evils. The first is, thereby have the conjured enemies of Christ's truth taken a boldness to blaspheme the same, as a doctrine diabolical, which looseth the bridle to all impiety. For the pestilent Papists perceiving the licentious and inordinate life of some professors, did not only judge the whole number to be Hkewise in- fected, but also, did neither fear nor shame to accuse the doctrine, as the principal cause of such enormities. And thus, alas ! do we expone the sacred and blessed word of God to opprobrium and rebuke, by our inor- dinate lives. The second inconvenient which is ensued of our rioto :s and light behaviour, is no less to be lamented, i or thereby, some who began with us to follow God, to profess Christ Jesus, and to abhor superstition, are dechned from the sincerity and sim- phcity which is in Christ Jesus, and have separated themselves from the society and communion of their brethren, into sects damnable and most pernicious; being bold to affirm, that amongst us there is no true kirk, by reason, that om- li^^es do not agree with the word which we profess. Albeit I am not ignorant, that neither of these two sorts of men shall escape sharp judgments, (except by repentance God speedily call them to better mind and purpose,) yet ought we, dear brethren, take diligent heed, that we be not offensive, neither to Jew, neither to Gentile, as we shall hear, and I hope consider, after that I have touched wherein this last sort of men do err. God is witness, I am not their enemy, neither TO HIS BRETHREN IN SCOTLAND. 183 do I write of malice towards any person ; but rather, lamenting their blindness, I desire to communicate with them the light wliicli God hath offered and re- vealed unto me, in Christ Jesus his Son. Of some of them, I trust I may witness, as man may judge of man, that they have a zeal toward godhness ; but alas ! it is not according to loiowledge; for they do stumble at the same stone, which offended the Jews. But to the purpose — That this sort of men fail from the society of Christ's Uttle flock, mth contempt of his sacraments, and holy ordinances by us truly ministered, because some men haidng knowledge of the truth, do abuse the sweet hberty of the same; they are abused and deceived in two points: First, they do judge and pronounce of the doctrine and religion, by the lives of the professors; Secondly, they renuire a greater purity and justice (denying any true kirk to be, where ^dces are known,) than ever was found in any congregation since the beginning. Of which two evils, must indeed follow most horrible absurdities. For first, if the life of man, be it good, or be it bad, were either assurance, either yet any just condemnation of any doctrine or religion, then was the ancient idolatry of the Gentiles, and the blasphemous law of Mahomet, to be approved for good rehgion ; and by the contrary, the holy law and ordinances of God, are to be rejected as false and vain. For in the ancient idolatr}% men of most singular virtues, temperance, and external justice, did live, as faithfid histories do witness unto us. And this day, amongst the Turks, the common multitude do live a more straight life in many things, than God's word does require; yea, and some of them, as concerning their external behaviour, may be judged irreprehensible. But what folly were it to prove 184 EriSTLE and allow therefore their damnable doctrine and false religion? And on the other part what age shall we find fi'om Abraham to Moses, from Closes to David, and from Da^id to Christ, in which iniquity did not abomid, yea even in the household of God ? Abraham himself, the Father of the Faithful, denied Sarah, his lawful wife, which no doubt was a horrible sin. But was therefore his religion vain ? God forbid. The patriarchs moved by env}^ sold their brother: the Israehtes, after deliverance from Eg^^t, and after they had received the law, fell to idolatry' ; grudired, murmured, and committed horrible fornication. Da^dd was found guilty in adultery and murder; and finally, the Holy Ghost doth witness by the mouth of the prophets Isaiah, Jeremiah, and of the rest, that the people, under tlie most godly kings, and when rehgior was in gi^atest purity — then, I say, do the prophets \vitness, that the people were most infected with ^ices, and so continued till the time of capti\dty; yea, and after tlieii' reduction,^ their lives did nothing amend, till the days of our Saviour, Christ Jesus. But did tliis common iniquity of the people prove or argue the religion which was estabhshed by God, and was taught amongst them, to be false and vain ? Far be such cogitations fi'om the hearts of Christians ! Further, let men consider, if it was lawdPul for any man, to have despised God's holy ordinances appointed to be used in his assembly, because that TNdcked men were participant thereof? — yea, or yet, if such as separated themselves apart in sects (as did the Pha- risees, Sadducees, and others,) did lack their just punishment. Plain it is, they did not; for they all in process of time declining fi'om the simphcity which 1 Bringing back. TO HIS BRETIIREX I2s SCOTLAXD. 185 God had approved by his law and prophets, fell into damnable idolatry and errors : some arrogantly pre- tending to be saved not only by the v^^orks of the lavN-, but also, by such constitutions as they themselves had invented; others, denying the immortality of the soul, the substance of angels or spirits, and the resurrection of the flesh; and others contemning and refusing holy matrimony. Tlius, I say, did God revenge the con- tempt of his holy ordinances upon such as would not humble themselves under the same, but dividing themselves from the society of his congregation, pretended to a greater perfection than the law p de- scribed. I would that ever}' man should diligently mai^k this argument of the apostle. " If he," saith Paul, " who despised the law of Moses, by the testimony of two or three witnesses did suffer death mthout mere}', with how greater torments, trust you, shall he be punished, who treadeth under foot the Son of God, and esteem.eth the blood of his testament as a profane thing ?" The Son of God, who is the •v\dsdom of his Father, hath commanded us to assemble together in his name; he hath appointed his holy word to be preached, and his sacraments to be ministered, and to be received of such as profess him to be their Sovereign Lord and Saviour. Which sacraments ize hath sanctified to us, not as was the book of the law, "vsdth the blood of goats and calves, but with his own precious blood once shed for oiu* redemption, the memorial and remembrance whereof, he hath straitly commanded us (convened together in his name) to celebrate, to his again-coming. These things being weighed, do we think, that such as contemn this his precept, withdrawing themselves from the congrega- 186 EPISTLE tion, where they cannot deny, but Christ Jesus is preached without all mixture, and sacraments minis- tered according to his word, shall escape judgment 'k How the Papists are plagued for the like pride and inobedience, the most part of men do see. And evident it is, that the original of diversities of their religion amongst them invented, had the same end which men now seek, to vvdt, they would not stand content with the common righteousness promised to the members of Christ's body, by faith in him, but they would aspire and contend for a greater perfection than the common believers could have; and therefore did they 'iivide themselves apart, contemning Christ's flock and ordinances. But to what holiness they are attained, let the world vdtness. I am sure, God is immutable, and doth no less abhor the sectaries of this age, than he hath done those of the former times. And would God that such as most brag of perfection in these our days, had not given so manifest decla- ration of their own blindness, as that they have done ! If any think and object, the Kirk, after Christ's death, resurrection, and ascension, is of greater purity and perfection, than was the Kirk under the Lord, for it is called the holy and undefiled Spouse of Christ without spot and blemish ; and therefore, when vices do reign, and are openly known, that there can- not be the true kirk, let the same man consider, that the holy apostle (y^ea, the Holy Ghost speaking in him), did salute and acknowledge the congregations cr Corinth, Galatia, and Thessalonica, for the true kirks of Christ Jesus, in the which not the less were crimes most grievous — fornication, adultery, incest, strife, debate, contention, and envy — yea, some had declined, TO HIS BRETHREN IN SCOTLAND. 187 and were bewitched by false apostles; some denied the resurrection, some were idle bellies, and some affirmed circmncision, after Christ, a thing necessary' to salvation. True it is, that the apostle sharply re- prehended, as well the wicked life, as the erroneous opinions, affirming, that such jpersons, without repent- ance, could not enter into the kingdom of God. But in the mean time, he did reverence and acknowledge (as I have said) the same congregations to be the true kirks of Christ Jesus. And therefore I say, that neither the life, neither the opinion of particular per- sons, is, or can be either sufficient approbation, either yet just condemnation of any doctrine or religion. The inic[uity of man declareth liimself to be vdcked ; but it is not able to deface the religion which God hath approved by his expressed word. For if so were, as before I have touched, then hath no religion been sincere and pure ft-om the beginning; for that age hath never been, in which wicked men did not abound, even in the bowels of the external kirk of Christ Jesus. And therefore I say, that the life and conversation of man is no assured note, sign, or token of Christ's visible kirk. But the substance of that doctrine and religion which is publicly preached, and universally received in any congregation, assembly, or company, doth vntness and declare, whether the spirit of the Lord Jesus doth there rule the kirk or not. Wheresoever God's Word hath supreme authority, where Christ Jesus is affirmed, preached, and received to be the only Saviour of the world, where his sacra- ments are truly ministered, and, finally, where his Word ruleth, and not the vain fantasy of man, there is the true kirk of Christ Jesus, ft*om the society and ordinances whereof, (I mean such as Christ has com- 188 EPISTLE manded to be used.) ouo'lit no man to separate him- self, not^yithstandi^g that in the same, the darnel and the cockle appear to surmount the wheat and good seed. But here do such as vdll join themselves to no congregation, except mth that which is perfect in all things, object to us, but ye have left the assembly of Papists, and have gathered yom'selves in com- •jianies apart. I answer, Just cause have we. and all men, to % from the s}iiagogue of Satan, not only be- cause of the -v^dckedness of the lives of such as therein be assembled, but cliicfly because that once sovereign captain, Ohiist Jesus, is therein blasphemed, his sacra- ments and hoi}' ordinances being altogether polluted and profaned by the vain inventions of men. Let them con\act us and our congregations, (as they never shall be able to do,) of these crimes, or else they shall not escape judgment and condemnation, because they do despise Christ Jesus and his holy ordinances. But now, dear brethren, let us return to ourselves ; for albeit that neither Papist, neither the other sort shall escape God's judgment and vengeance, yet H becometh us ever to bear in mind the sentence which our Master by himself, and his Holy Spirit by his apostles, hath pronounced in these words, " Let so your light shine before men, that they may see your good works, and that they may glorify your Father who is in heaven. Be ye holy, as I am holy. For I appointed you to go forth, and to produce fruit. Ye have not chosen me, but 1 have chosen you, to whom I leave my o\^ii exam])le, that ye love one another. For you I i:)ray, (but for the world I pray not,) that ye may be sanctified in the verity; and the word and doctrine which ye have heard, is the Verity, by wliich TO niS BRETHREX IN SCOTLAND. 189 ye have learned to put off the old man ^vith his lusts and concupiscences, and to put on the new man which is according to the image of Ilim ^vho hath created you, to walk in justice and cleanness of life. That ye, refusing yourselves, m^ay imfeignedly study to obey the good will of God, which is your sanctifica- tion; abstaining from all lilthiness and impiety, giving occasion of slander and oiTence to none, knowing that woe and malediction is provided against such as by whom slander cometh." By these and the like sentences, dear brethren, it becometh us to consider the excellency of our voca- tion, and the due and voluntaiy obedience which we as childi'en, ought to render to so loving and gi-acious a Father, who of his free grace hath called us from darkness of error, and from bondage of Satan, to the bright knowledge of his glory, and to the glorious liberty of his saints, w^hose kingdom, and glory, and joy, he hath appointed most assured and triumphant with Christ Jesus, his only beloved. In consideration, I say, of this om' glory to come, and of that excellent present dignity which assuredly we possess in hope, (for even now, are we the sons of God, although our glory be hid,) ought we with all diligence watch, lest that obhvion and forgetfulness of our God and of his kingdom creep in our minds ; being also careful and vigilant in all sssaults, as well to try and examine the infallible signs of om* election ; which thing St. Peter calleth the making of our election sure; tempting^ if we stand in faith, and if our conscience do bear re- cord that in vain we have not received the graces of God; as also, that we declare before this wicked generation, by the fruits which we produce, what 1 IVying. 190 EPISTLE trees we are ; to mt, the foiitfal branches of th^. very vine. And in these two points ought our principal and chief study be occupied, considering first, that without faith it is impossible to please God ; and, on the other part, that the eyes of our enemies are ever bent upon us. The Papists are busy to espy o.ur offences, faults, and infirmities, to the end that, as said is, they may blaspheme the blessed Word of the eternal God, by which is uttered and revealed to us his fatherly mercies, godly counsels, and free graces towards us : which, as they never tasted, so may the}^ not abide to be preached to the world. But as they shall bear their just condemnation, because they accuse us, not hating our sins, but hating our persons, and the Verity we profess, so are they not the enemies most to be feared. For that the venom and malice of Satan reig-neth in all Papists for the most part, is now more evident even to infants, than that it can greatly hurt any, except such as mllingly, and wth appetite insatiable, do drink the poison of that harlot's cup, either for fear of corporal punishment, or else for hope of worldly promotion. But in the other sort, of whom before we have somewhat spoken, the craft and malice of the devil fighting against Christ, is yet more covert, and therefore it is more dangerous, and more to be feared. For under the colour and cloak of morti- fication of the flesh, of godly life, and of Christian righ- teousness, they are become pri^y blasphemers of Christ Jesus, supplanters of his dignity, and manifest enemies to the free justification which cometh by faith in his blood. For some of them do not fear to deny Christ Jes>:s to be the eternal Son of the eternal God, and 80, with Arius, blasphemously denying his Godhead ; TO HIS BRETHREX IN SCOTLAND. 191 some do affirm, that it is possible that a man may obey, and perfectly fulfil the law of God in this life, in which he may attain to as great perfection of righ- teousness, as ever Christ had. Others do hold for a sure conclusion, that Christ's righteousness availeth us nothing, except that we have a perpetual righteous- ness, as they term it, of our o^vn. And, finally, the general consent of all that sect is, that God by his foreknowledge, counsel, and wisdom, hath no assured election, neither yet any certain reprobation; but that every man may elect or reprobate himself by his own free will, which he hath, say they, to do good or evil. The rest of their opinions, most horrible and ab- surd, I omit at this present, touching only for your advertisement this, which they think inexpugnable, and in which they glory^, as of most precious pearls forged by their own brains, and polished by the fine- ness of their wits, when yet, in very deed, they are but the rotten heresies of Arius and Pelagius, long ago confuted by Augustine, and by ancient writers before him. And of such teachers or professors, I beseech you, dear brethren, to take heed ; for by them is not only the glory of Christ Jesus and his dignity trodden under foot, but also, is God in effect denied to be God. For whosoever go about to remove from God, either yet to call in doubt his wisdom and fore- knowledge, his justice, power, mercy, goodness, or fi:'ee election, go about, so far as in them is, to destroy and call in doubt his holy Godhead. For if there be any thing which he did not cause, the which he did not also predestinate and appoint, then lacked he wisdom, and free regiment. Or if any tiling was ever done, or yet after this shall be done in heaven or in earth, \\ hich he might not have impeded, if so had 102 EPISTLE been his godly pleasure, then is he not omnipotent. Which three properties, to wit, Wisdom, Free regi- ment, and Power, denied to be in God, I pray you, what rests in his Godhead ? But far be such blasphemous and impious cogita- tions from the hearts of such as hope to reign in the kingdom with Christ Jesus. The wisdom of our God we aclmowledge to be such, that it compelleth the very mahce of Satan, and the honible iniquity of such" as be drowned in sin, to serve to his glory, and to the profit of his elect. His power we beheve and con- fess to be infinite, and such, as no creature in heaven or earth is able to resist; and his regiment we acknowledge to be so free, that none of his creatures dare present them in judgment, to reason, or demand the question, Why hast thou done this or that ? But the fountain of this their danuiable error, which is, that in God they can acknowledge no justice, except that which their fooUsh brain be able to comprehend, at more opportunity, God -uilling, we shall entreat.^ At this present, I thought it my dut^% and very love constrained me thereto, to advertise you, that Satan hath sent forth his messengers almost in all quarters, to disperse and sow abroad these his pesti- lent opinions. And therefore, in the bowels of Christ Jesus I exhort you, to tiy the spirits of such as shall come unto you. Suffer no man without trial and examination to take upon him the ofiice of a preacher, neither to travel amongst the simple sheep of Christ Jesus, assembling them in private conventions ; for if 1 This promise Knox fulfilled in a work published three years after- ■vvards, entitled " An answer to a great number of blasphemoiu eaviUations written by an Anabaptist, and adversary to God's etemai i^redostinatiou," etc. TO HIS BRETHREN IN SCOTLAND. 193 ever)' man shall enter at his own appetite into the vineyard of the Lord, without just trial of his life, con- versation, doctrine, and condition, as some, more to serve their own bellies, than the Lord Jesus, will offer their labom-s ; so, no doubt, shall Satan have his other supporters, by whom he purposeth to destroy the ven^ plantation of our heavenly Father. And therefore, my prayer is, and shall be unto our God, that in this behalf ye be circumspect, prudent, and wary ; for as the matter and business ye have in hand is high, and to the advancement of God's glory, and to no small comfort and consolation of your brethren, if in the same, constantly, mth godly ^\dsdom ye proceed, so shall Satan be most \dgilant to trouble and impede the same, by all nieans possible. The powers of the earth shall no doubt mthstand you, and the dissolute life and ungodly behaviour, perchance even of some preachers, may slander and offend the weak ones in Christ. But neither of both, (except, as God forbid, you turn back from your godly enterprise,) do I so nmch fear, as the assault of Satan by false teachers, or dissembled brethren. For seldom it is that open tyranny doth utterly suppress in any realm or pro- vince the true religion earnestly received by a multi- tude. And albeit the ungodly life of preachers for a time trouble the qm'etness of some conscience, yet such is the mercy of our God towards his own elect, that by his Holy Spirit he comforteth the simple, and by the power of his blessed word, in the end, he con- foundeth the dissembled preacher or professor, (I mean, him that is the mercenar)^ who seeketh the belly, and not the glory of Christ Jesus ;) so that neither the open tjTanny, neither yet the cloaked and disguised preacher, can much hurt. But deceivable and false 1 N 194 EPISTLE doctrine is a poison and venom, which under the taste and name of verity, once drunken and received, with great difficulty can afterward be purged, as the Epistle of St. Paul, and the history of all ages entreat- ing the estate and matters of religion, do teach us. If therefore the doctrine and persuasion of any man tend to the exaltation and advancement of any righteousness or perfection, except of Christ Jesus alone ; if any affirm, that Christian righteousness which is available before God, be any other perfection, than remission of our sins, w^hich we have by faith only in Christ's blood ; or if any promise such perfec- tion in this life, that imfeignedly we need not to say, " Remit to us our offences, for we are unprofitable servants " — and finally, if any persuade, that our merits, good works, or obedience, be any cause either of our justification, or yet of our election, let him be accursed, suppose that he were an angel from heaven ; for he preacheth to us another Evangel than the Son of God hath revealed to the world, and the Holy Ghost hath sent up to us by the mouths and writings of the apostles, which plainly affirmeth, that there is no other name given to men under the heaven, in which they may be saved, except in the name, that is, in the power and \irtues of Jesus crucified, who is made to us fi:"om God, righteousness, wisdom, sanctifi- cation, and redemption: by whom alone we have access to the throne of God's mercy, as by one only propitiator and obtainer of grace, to us that of nature be sinfiil ; the flesh (even after our regeneration) ever rebelling against the spirit, during the travail of this life in such sort, that \^ath the apostle Paul, the rest of God's childi'en are compelled to confess, that in them, that is, in their flesh, there rcmaineth no good. TO HIS BRETHREN IN SCOTLAND. 195 And therefore shame they not to confess, and that openly and from the heart, that not of the works of righteousness which they have done, but of His mere mercy and grace, who loving us when we were ene- mies, did give to the death of the cross his only Son for us, are we saved. iVnd further, they acknowledge, that this salvation doth not proceed of our works, neither yet, that it was appointed to us in time ; but that before the foundation of the world was laid, did God elect us in Christ Jesus, that we should be holy and blameless before him, by love, by the which he loved us, even when we were dead in sin; and diil predestinate us, and freely choose us to be his in- heritors with Christ, according to the good pleasure of his will. So that we are his creation, created in Christ Jesus to good works which God hath prepared, that we should walk in them ; so that through grace, and that by free and undeserved favour, are we saved by faith; neither of ourselves, neither yet of our works, (lest that any should glory;) but all the children of God do acknowledge and confess, that salvation and the life everlasting, are the gift of God the Father, freely given with Christ his Son — as the twenty-four elders casting their crowns before him that sitteth upon the throne, with one voice do cry, giving glory and praise to him in these words, " Worthy art thou, Lord, to receive glory, honour, and empire ; for thou wast killed, and hast redeemed us, and hast made us to our God, priests and kings." This doctrine, I say, hath the Holy Ghost sealed up unto us, which Satan from the beginning hath impugned. But now, in these last days, most cruel] y doth he rage, omitting no occasion by the which he is able to defeice the same, so that what he cannot do 196 EPISTLE by open tyranny, that he travaileth to bring to pass by false doctrine and errors damnable ; that is, Satan continually labonreth to intermeddle, and mix some- what proceeding from us, besides Chi'ist Jesus and his righteousness, in the cause and matter of our redemp- tion and salvation. For nothing to him is more despiteful, than Christ Jesus exalted, truly preached, and constantly affirmed to be the only Saviour of the world. I^or that word of verity being the power of God, to the salvation of all those that beheve, it is the plain subversion of his kingdom. And therefore he, our mortal enemy, the old Serpent, perceiving his head to be bruised by the power of Christ Jesus, so preached, that He alone may be known conqueror, doth now spit forth liis deadly venom, and fiercely showeth his terrible tail, to the end, that he may trouble for a time the very elect, and utterly blind, envenom, and deceive those, whose names are not written in the book of life. But my hope is good of you, dearly beloved in the Lord Jesus, that even to the end, ye shall continue in that doctrine which once ye have professed, notwithstanding that the words of unstable and deceivable opinions be blown in your ears; and also, that ye shall proceed, and march for- ward in the battle begun. Remember, I beseech you, with what conditions we did first break bread together in the name of the Lord Jesus,^ whatsoever impediments be prepared in your contrar}^; that so 1 During Knox's visit to Scotland, he administered the Sacrament of the Lord's Supper at Dun, about the beginning of the year 1556 ; oil w'iiich occasion, most of the gentlemen of the Mearns professed their adherence to the Reformation, by sitting down at tlie Lord's table, and enifcering into a solemn bond, by which they renounced the Popish communion, and pledged themselves to further the preaching of the Gospel, as God should give them preachers and opportunity. TO HIS BRETHREN IN SCOTLAND. 197 doing, at tlie last ye may attain to the participation of that kingdom, the possession whereof is not gotten, but by the suffering of many tribulations. The mighty power, illumination, and grace of the same Spirit who raised from death the Lord Jesus, the great Bishop of our souls, move, illuminate, and inspire your hearts, senses, and understandings, that clearly you may behold the length and breadth, the height and deepness of that love of God our Father, showed and affirmed to us in Jesus Chiist; and so Hghten the eyes of your inward man, that continually ye may contemplate the unspeakable riches of the glorious inheritance prepared for such as believe and profess him in the presence of men, and of this wicked generation ; that ye, in deep consideration of the same, may contemn and despise the deceivable and transi- tory pleasures that be present, in a sure hope to pos- sess, with the Lord Jesus Christ, those things that be permanent and eternal. Amen. This letter is more ample, than was that which I sent first; and therefore, notwithstanding the copies of the other, I pray you provide, that the double of this be sent to our brethren in Kyle, and to others tliat shall require it. The grace of the Lord Jesus Christ rest with you. From Dieppe, the first of December, 1557. Your brother to command in godliness, John Knox. 198 EPISTLE TO THE LOEDS PROFESSING THE TRUTH IN SCOTLAND. *' The jjccrets of the L;>id are revealed to those that fear him." THE Hoh' Ghost by the mouth of David and Solomon (right honourable lords,) for two reasons, caUeth the fear of the Lord the " beginnmg of all wisdom." First, because "v\ithout the same, all that appeareth to be wisdom, perisheth, and most commonly tumeth to the perdition of those that are esteemed, and do esteem themselves most ^ise. For wisdom natural, not revealed, nor bridled by the fear of God, as it is but extreme foolishness, so is it a poison and venom most deadly, which in the end commonly bringeth the worldly wise to worldly confusion, as the experience of aU ages hath taught us; where by the contrary, the fear of the Lord presen^eth liis servants in their greatest extremities, even before the world. But this is not the chief cause why the fear of the Lord hath the fore-named title. For evident it is, that not only the worldly wise once suffer death and come to confusion, but also, as Da^id does witness, even those that altogether be fools, and enraged with madness; yea. it is statute to all men once to die. But because that where the fear of the Lord is once deeply grafted in the heart, that there also are the graces of the Holy Spirit fi^om time to time added, to the further in- struction, comfort, and confirmation of God's chosen children in aU godliness. Therefore it is justly and chiefly called the beginning of wisdom, by which man EPISTLE, ETC. 199 attaincth to eternal felicity, and so doth escape death and eonfiision. For this is the conclusion of the Holy Ghost most certain and infallible, that where God of his great mercy and infinite goodness once begins to touch the heart vdth his true fear, and as it were, to change it from the natural rebellion, to give unfeigned reverence to his holy majesty, that there he will, yea, even against the puissance and rage of the ports of hell, perfonn the work of our redemption, to the mani- festation of his own glory, and to the everlasting joy of those to whom he ^ppointeth his Holy Spirit, school- master and instructor. And albeit that this his feivour and fatherly care be common to all His children, in things pertaining to life everlasting, exery one receiving such portion and mea- sure of his grace, as his wisdom knowetli to be expe- dient for finishing and confirmation of that good work begun ; yet, in distributing temporal benedictions, his majesty' taketh most especial care upon those, whom lie hath determined and appointed to be rulers, com- forters, and maintainers of others. To Joseph, he gave not only favour in the eyes of strangers, in time of his bondage, but also, in his young age, he did show unto him most notable -visions, to the perfect imder- standing and knowledge whereof did neither his father neither yet himself fully attain, many days after. To Solomon likewise were superabundantly given riches, honour, and worldly rest, besides the wisdom which he required; and to Daniel, above all mortal men of that age, was given the knowledge and revelation of secret and hid things to come. Which singular privileges (in which, they did far excel their brethren,) did not so much serve for themselves, as for the commodity and profit of others, to whom God made them instruc- 200 EPISTLE TO THE LORDS tors, rulers, defenders, and stewards. For the inter- pretation of dreams and visions given unto Joseph, did more profit the commonwealth of Egj'pt, than it did serve for his eternal salvation. And the same may be said of those notable prerogatives given to Solomon and Daniel: for by the felicity of the one, was the people of Israel, Hving in his age, reputed blessed; and b}' the revelation granted to the other, is the holy kirk of God this day assured of things by-past, and that are to come. And therefore, I say, that such singular and rare privileges and graces are givejQ to a few, for the comfort, instruction, and defence of many. But one thing is to be here marked, and diligently to be observed, which is this: that before all these super-excellent graces, we plainly may perceive, that the fear of God was planted in their hearts. For in Joseph, we may espy a hatred of sin and iniquity, v/hich his brethren committed, in so far, as he reveals the same to his and their father, whose authority he judged sufficient to have repressed the same. In Solomon, we see a desire of ^\isdom, whereby he might rule and govern '\;\dth equity and justice the people committed to his charge; and in Daniel, doth evi- dently appear, the horror and fear that he had to pollute and defile himself with meats forbidden by the law of the Lord his God. And this I say, that the fear of the Lord is the beginning and continuance of wisdom — of msdom, I say, which is worthy the name of wisdom; and is the most singular gift of God, given to those by whom he purposeth to work any notable work to his glory. But further must I admonish, that I mean not, that those only who have these singular privileges or reve- lations of secret things given unto them, inmiediateiy TROFESSING THE TRUTH IK SCOTLAND. 201 given of God, have in their hearts his true fear; and that no other besides, hath any notion thereof. But I mean also, that they whose hearts God does so molHfy and move, that with reverence they receive the counsel and admonitions given unto them by God's messengers ; and do determine with themselves to obey his holy ^^dll revealed unto them, albeit the same ap- pear far to pass their power or ingine — these men, ] say, how ignorant that ever they appear to be of God, cannot be judged altogether empty, and void of his true fear; neither shall they be destitute of wisdom and power, to perform these things which God re- quireth of them. For in so far as Pharaoh did fear the tilings that were not seen, and at the counsel and commandment of Joseph, did make proAdsion for the danger which the natural man could neither have be- heved nor feared ; in so doing, I say, he did declare himself much to esteem the messenger of God, by whose spirit, power, and pro"\idence, were such things not only revealed, but also, should be performed and brought to pass. Which tilings indeed ; to reverence God's messengers, heartily to embrace, and study to obey the precepts and charges which they give; to study also to magnify God, and to make his pro>d- dence and wondrous works kiiOTNH unto men, can no man do from an unfeigned heart, except that some spark of God's true fear rest in the same. The like is to be noted in Nebuchadnezzar, who being the golden head, and only monarch in the earth in his days, ashamed not to stoop, and to fall down (hearing the interpretation of his owti dreams,) before the feet of Daniel, and openly to confess, that there was no God who ruietli the heaven and the earth, except the God of Israel. And moreover, he did not 202 EPISTLE TO THE LORDS only promote Daniel, being a stranger, captive, and prisoner, above all the princes of his realm, but also, at his request, the king promoted to honours and offices his fellows, and was beneficial to the rest of the Jews there afflicted in his dominions — which con- fession, obedience, love, and liberality, did no doubt spring from the secret and hid fear of God which was planted in his heart, and no doubt had some root in the same, when he appeared ignorant of God, and greatest enemy to his people. What fiu"ther graces and commodities (not only to themselves, but also to many others,) did ensue on this their obedience, the Holy Ghost doth not con- ceal. For by the one, to wit, by Pharaoh, was not only his o^ti people fed, and preserved in the days of famine, but also, by that godly provision made in his realm, were the lives of many others preserved, yea, the lives of the whole kirk of God, which that day was kno-vvTi to be upon the earth; I mean, of Jacob and his household. And albeit that Kebuchadnezzar did fall, and in many things ofiPend most horribly, yet still we find, that the mercy of God did so overcome his mahce, that after long punishment, and dejection from all honours, he was restored again not only to the former reason and understanding of man, of the which he was deprived for a time, but also, to his former dignity, honom^s, and empire, to the great manifestation of God's glory, and to the most singular erudition, admonition, and comfort to others. For what erudition and doctrine was preached to the world by the pubhcation of his confession, and of the most wondrous work of God declared upon bun, which he did notify to many realms and nations which were drowned in idolatrj-, and did Hve without PROFESSING THE TRUTH IN SCOTLAND. 203 any perfect knowledge of the living God ! Yf hat ad- monition might, and this day may, and should earthly rulers and princes receive, by his punishment! And what singular comfort is left to penitent sinners, in his most notable restitution to honours again ! The matter, I say, cannot be expressed by the mt or ingine of man. And therefore, yet again I say, that wheresoever the true fear of God is planted in the heart, that there shall also after be added wisdom, and other graces necessary and profitable not only to the receiver, but also to others. But this root of virtue and wisdom (the time fear of God, I mean,) being absent ft-om the heart, as there can be no obedience which is acceptable unto God, neither yet any love to his messengers, of any long continuance, so can there be no wisdom to search and seek for things profitable, neither yet grace to follow God's will, how manifestly that ever it be revealed. But either are the wholesome counsels and admonitions given for reformation of manifest iniquity, and also for temporal commodities, and con- servation of realms and commonwealths, not marked, nor perfectly understood; or else, w^hen God's mes- sengers do plainly speak to princes and rulers, their counsels and admonitions are disdainfully condemned. The counsel, no doubt, of JMoses to proud Pharaoh, had been to the salvation of himself, and to the safe- guard of his people, if after many plagues, he could have given obedience. But as the sun did long shine before the blind, so in the end, T^•ithout all light and wisdom, was he and his army in their cruel rage drowTied by the waters of the Ked sea. The admo- nition and counsel of Jeremiah to King Zedekiah (although it appeared sharp; for he conamanded him, 204 EPISTLE TO THE LORDS to render and subject himself into the power of the king who besieged him ;) yet had it not been a httle profitable to him and to that commonwealth, if he had obeyed and followed the commandment of the prophet. But because the king and his counsel, in the end, agreed to follow their o-svn imaginations, and so, to rebel against God, and his messenger Jeremiah; the one and the other, I mean, the king and his counsellors, did taste the bitter cup of God's vengeance which so oft was pronounced by the mouth of the same prophet. For the eyes of Zedekiah were compelled to behold his counsellors, yea, and bis own sons slain in his presence; and immediately were his own eyes put out, so that he never saw Uglit nor comfort in earth : Jerusalem was burnt with fire, and the whole land was laid waste; and all this calamity came upon them, because the counsel of God pro- claimed by his prophets, was r.iocked and contemned. And yet, in this most miserable and universal ^dsita- tion, mercy was sho'v^^l to such as feared God, and had been obedient, and shown mercy to his prophet. For besides the multitude which at the command- ment of Jeremiah did subject themselves to the king of Babylon, and so w^ere saved fi'om that present vengeance, Abedmelech, the blackmoor or Ethiopian, by whose intercession and bold request unto the king, the prophet was dehvered from death and prison; and Baruch the scribe, by whom were written and pre- sented to the princes and counsellors the sermons and preachings of Jeremiah — these two, I say, in the midst of that same time \vith God's vengeance which consumed many thousands, found faA^our and grace, and did obtain their fives for a prey. These things I briefly touch. Right Honourable, PROFESSING THE TRUTH IN SCOTLAND. 205 not SO much to instruct you, as to animate and to encourage you in that most godly work which once ye have purposed. Ye were of mind (and my good hope is, that so ye yet remain,) to jeopard and hazard in the cause of Christ Jesus, and for the deliverance of your brethren from this Babylonical and anti- christian bondage, your lives, your honours, and whatsoever ye have received in temporal things of God's hands. This matter ye have communicated Avith me; and I, as I must answer in the presence of the Lord Jesus, have given unto you such counsel, as his Holy Spirit assured me, is for the manifestation of God's glory, and also to your eternal comfort, whatsoever flesh and blood do judge in the matter; as in my former letters more fully is expressed. But this your former purpose, and my counsel also notwithstanding, if the true fear of God have not some root in your hearts, all is vain, and labour lost. For of this one thing I will that assuredly ye per- suade yourselves, that the floods shall come, the winds shall blow, the storms and tempests shall arise, and with violent rage they altogether shall assault your fortress; and then, except ye be builded upon the sure rock, Christ Jesus, who hath commanded you to forsake yourselves, and to follow him, impossible it is that ye can remain constant in your godly purpose, but in a moment shall your whole building and house be overthrown. For flesh and blood cannot deny itselj^ neither yet can it be made able to endure and abide the fire of afflictions, except that it be convicted of its own infirmity, and therefore, be strengthened and confirmed by the power of another. For this order does God most comimonly keep, in appointing and sending to battle his best ^nd most approved 206 EPISTLE TO THE LOHPS soldiers; first, to deject them from all confidence which they may have, either in themselves, either yet in the arm of any man; and thereafter, to erect and raise them np in boldness of his strength ; and by the free promises of his mercy, somewhat does God remeed the trouble of their conscience. And this dejection, humiliation, and refusal cf themselves, he worketh both in conscience, and con- fidence of worldly power. He abaseth and beateth down the conscience, opening the eyes of their minds, that they may behold the miseries of their own nature, and their just condemnation which their sins deserve; in deep contemplation whereof, God bringeth them, as it were, to the ports of hell, to an unfeigned hatred of themselves and of sin. And this is the first entrance to the true fear of God. But in this estate He leaveth them not; but manifesting to them his undeserved love and favour in Christ Jesus, his only Son, he retaineth, and somewhat raiseth up their conscience, so that in all assaults, they rest upon his free mercy. Thus did He beat dovra the pride of Peter, and the confidence which he had in his own strength ; and the glory also which Paul had in the righteousness of the law. And yet was the one appointed preacher to the Jews, and the other, chief apostle to the Gentiles. And such as it pleaseth God to appoint to deliver his people oppressed by worldly calamities, he commonly doth so entreat for a long season, to the end, that they have no cause to glory in any thing appertaining to the flesh. For albeit Moses in his youth was nourished in Pharaoh's house, yet before he was knoTMi to be the appointed messenger of God, for the deliverance of Israel afflicted, he was forty years banished, yea, and PROFESSING THE TRUTH IN SCOTLAND. 207 ashamed not to keep the sheep of his father-in-law. The low and simple estate of Gideon, the contemned youth and infancy of David, are not concealed by the Holy Ghost; to instruct us, first, that the eye of God in appointing of his messengers, looketh not to such things as the world most esteemeth ; and secondly, to beat down the arrogancy and pride of all flesh, that no man glory of such works, as God does work by him whom he hath chosen from the dunghill (as David speaketh,) and placed him with the princes of his people, vdthout all merit or deserving of them- selves, either yet of any of their progenitors. The same I might prove by more examples; but these histories I may not apply, lest that I be compelled to exceed the measure of a missive. Those that thus be taught of God, and by plain and clear sight of their infirmity and wretched nature are unfeignedly moved to rest upon the power of God, and upon his free and undesen^ed mercy, have from time to time, augmentation and increase of his Holy Spirit and wisdom in abundance, joined with constancy min- istered unto them in the midst of all afflictions, to perform the good work which in God's name they begin. And so potently does he sometimes work, even by such as have sometimes appeared abject and of no estimation, that by one he comforteth, main- taineth, and delivereth many thousands. If ye have tasted of his Spirit, Right Honourable, and by the motion of the same put your hands to the Lord's work, then, whatsoever any creature imagine in your contrary, yet shall ye so prosper, that in the end, ye shall be called the blessed of the Lord. For as such as labour to suppress God's glory, shall leave their names in execration to the posterity following, 208 EPISTLE TO THE LORDS SO shall those that unfeignedly seek to promote the same, have their names written not only in the book of life, but also, shall have them here keeped, and registered in special recommendation. But in all things, I wish your eyes to be single, beholding only in your enterprise the glory of God, your dut}', and the salvation of your brethren. But now, no further to trouble you at this present, I ^^ill only advertise you of such bruit, as I hear in your parts uncertainly noised; which is this, that contradiction and rebellion are made to the authority, by some in that realm. In which point, my conscience will not suffer me to keep back from you my counsel, yea, my judgment and commandment, which I com- municate with you in God's fear, and by the assurance of his truth ; which is, that none of you that seek to promote the glory of Christ, do suddenly disobey, or displease the established authority in things lawful; neither yet, that ye assist or foitiiy such, as for their own particular cause and worldly promotion, would trouble the same. But in the bowels of Christ Jesus I exhort you, that Tvith all simpUcity and laTV'fol obedience, joined mth boldness in God, and \\ith open confession of j^our faith, ye seek the favour of the authority, that by it (if possible be.) the cause in which ye labour may be promoted, or at the least, not persecuted. Which thing, after all bumble request if ye cannot obtain, then, with open and solemn protestation of your obedience to be given to the authorit}' in all things not plainly repugning to God, ye lawfully may attempt the extremity; which is, to provide, whether the authority^ will consent or not, that Christ's Evangel may be truly preached, and his holy sacraments rightly ministered to you and to your TROFESSING THE TRUTH 12^ SCOTLAx\D. 209 brethren, the subjects of that rcuhii. And further, }e lawfully may, yea, and thereto are bound, to de- fend your brethren from persecution and tyraimy, be it against princes or emperors, to the uttermost of your power; providing always, as I have said, that neither yourselves deny lawful obedience, neither yet, tiiat ye assist nor promote those that seek authority and pre-eminence of worldly glor}% yea, of the op- pression and destruction of others. I mean of him, who in the beginning of his authority and govern- ment, began to profess Christ's truth; but suddenly sliding back, became a cruel persecutor of Christ's members, a manifest and open oppressor of all time subjects, and a maintainer of all mischievous men; in which horrible vices he, and his faction and assisters, I mean, his nearest kinsmen and chiefest council, to this day do continue, and making according to their power; which God, of his just judgment, shall shortly suppress. For not only the blood of those constant martyrs of Christ Jesus, ]Mr. George Wishart, simple Adam Wallace, and of others who did suffer for Christ's cause only, but also the blood of those, who under the title of civil crimes was most unjustly shed, shall cry in the ears of the Lord of Hosts, till a just and open vengeance be poured forth upon all those that sought the same ; but chiefly upon him that then was in authority,^ except that unfeigned and speedy repentance prevent God's judgments. I shall be judged sharp; but be ye admonished to flee all cou- ' The Earl of Arran, formeHy ilegent of Scotland, afler embracing tlie principles of the Reformation, relapsed into Popery, and counte- nanced the persecutions of Cardinal Beaton. Afterwards, he alter- nately favoured and opposed the Reformation, just as it suited Kia i.\\ nothing avail you in the presence of God« who recjuireth no less of the subjects than of TO THE COMMONALTY OF SCOTLA.XD. S^O tiie rulers, that they decline from e\ il iiud that they (]o good; that they abstain from idolatry, superstition, blasphemy, murder, and other such horrible crimes which liLs law forbiddeth, and yet not the less are openly committed, and maliciously defended iii that miserable realm. And if ye think that ye are imiocent, because ye are not the chief authors of such iniquity, }e are utterly deceived. For God doth not only punish the chief offenders, but with them, doth he condemn the consenters to iniquity; and all are judged to consent, that kno^^ing impiety committed, give no testimony, that the same displeaseth them. (Rom., i.) To speak this matter more plain; as your princes and i-ulers are criminal, witli your bishops, of all idolatry com- mitted, and of all the innocent blood that is shed for the testimony of Christ's truth, and that because they maintain them in their t}Tanny, so are you (1 mean so many of you as give no plain confession to the contrary) criminal and guilty ^\'ith your princes and rulers, of the same crimes, because ye assist and maintain yom- princes in their blind rage, and give no declaration that their tyranny displeaseth you. This doctrine, I kno\v, is strange to the blind world ; but the verity of it hath been declared in all notable pimishments from the beginning. When the original world perished by water, when Sodom and Gomorrha were consumed by fire, and finally, when Jerusalem was horribly destroyed, doth any man think that all were alike wicked before the world? (Gen., vii, xix.) Evident it is that they were not, if they shall be judged according to their external facts ;^ for some were young, and could not be oppressors, ncitlior yet could 1 Deeds. P 226 ADDRESS defile themselves mth unnatm-al and beastly lusts ; some were pitiful and gentle of nature, and did not thirst for the blood of Christ, nor of his apostles. But did any escape the plagues and vengeance which apprehended the multitude ? Let the Scriptm^es ^vit- ness, and the histories be considered, which plainly do testify, that by the waters all flesh on earth at that time did perish, Xoah and his family resened ; that none escaped in Sodom, and in the other cities ad- jacent, except Lot and his two daughters. And evident it is, that in the famous city Jerusalem, in that last and horrible destruction of the same, none escaped God's vengeance, except so many as before were dispersed. And Avhat is the cause of this severity', seeing that all were not alike offenders ? Let flesh cease to dispute v^ith God, and let all men by these examples learn betimes to flee and avoid the society and com- pany of the proud contemners of God, if they list not to be partakers of their plagues. The cause is e\a- dent, if we can be subject ^^'ithout grudging to God's judgments, which in themselves are most holy and just. For in the original world, none was found that either did resist t}Tanny and oppression which univer- sally were used, neither yet, that earnestly reprehended the same. Lq Sodom, was none found that did ^\ith- stand that furioxis and beastly multitude, that did compass about, and besiege the house of Lot ; none would believe Lot, that the city should be destroyed. And finally, in Jerusalem, was none foimd that studied to repress the tjTaimy of the priests who were con- jured ^ against Christ and his evangel. But all fainted, (I except ever such as gave witness Avith their 1 Conspired. TO THE COMMONALTY OF SCOTLAND. 227 blood or their fleeing, that such impiety displeased them ;) all kept silence, by the which, all approved iniquity, and joined hands with the tyrants. And so, were all arrayed and set, as it had been in one battle ao-ainst the Omnipotent, and against his Son Christ Jesus ; for whosoever gathereth not with Christ in the day of his harvest, is judged to scatter : and therefore, of one vengeance temporal were they all partakers. Wliich thing, as before I have touched, ought to move you to the deep consideration of your duties, in these last and most perilous times. The inivnuitj- of your bishops is more than manifest. Their filthy hves infect the air ; the innocent blood which they shed, crieth vengeance in the ears of our God ; the idolatry and abomination which openly they commit, and without punishment maintain, doth corrupt and de- file the whole land. And none amongst you doth unfeig-nedly study for any redress of such enormities. Will God in this behalf hold you as innocents ? Be not deceived, dear brethren. God hath punished not only the proud tyrants, filthy persons, and ci-uel mur- derers, but also such as with them did draw the yoke of iniquity, were it by flattering their offences, obeying their unjust conmiandments, or in winking at their manifest iniquity. All such, I say, hath God once punished with the chief offenders. Be ye assured, brethren, that as He is immutable of nature, so will he not pardon in you, that which so severely he hath punished in others ; and now the less, because he hath plainly admonished you of the dangers to come, and hath offered you his mercy, before he pour forth his wrath and displeasure upon the inobedient. God the Father of our Lord Jesus Christ, ^vho is Fallicr of glory, iuid God of all consolation, give you 228 ADDRESS, ETC. the spirit of wisdom, and open unto you the knowledge of himself by the means of his dear Son, by the which ye may attain to the expectation and hope, that after the troubles of this transitory life, ye may be par- takers of the riches of that glorious inheritance which is prepared for such as refiise themselves, and fight under the banner of Christ Jesus in the day of this his battle ; that in deep consideration of the same, ye may learn to prefer the in\isible and eternal joys, to the vain pleasures that are present. God farther grant you his Holy Spirit, righteously to consider what I, in his name, have required of your nobiUty, and of you, the subjects ; and move you altogether so to answer, that my petition be not a testimony of your just con- demnation, when the Lord Jesus shall appear, to revenge the blood of his saints, and the contempt of his most holy word. Amen. Sleep not in sin, for vengeance is prepared against all the inobedient. Flee from Babylon, if ye vdW not be partakers of her plagues. Be -witness to my Appellation. Grace be with you. Your brother to command in godliness, John K>'ox. Fiom Geneva, 14tl} of Ju!v, 1558. 229 SERMON ON CHRIST'S TEMPTATION LN THE WILDERNESS. " Then Jesus was led by the Spirio into the desert that he should bo tempted of the devil." — Matt., iv, 1. THE causes moving me to entreat this place of Scripture is, that such as by the inscrutable providence of God do fall into diverse temptations, judge not themselves, by reason thereof, less accept- able in God's presence; but contrari^vise, ha\ing the way prepared to victory by Christ Jesus, shall not fear above measure the crafty assaults of that subtle serpent, Satan; but with joy and bold courage, having such a guide as here is painted forth, such a champion, and such weapons as here are to be found (if mth obedience we will hear, and with unfeigned faith believe,) may assure ourselves of God's present favour, and of final ^ictor}% by the means of Him who, for our safeguard and deliverance, hath entered into the battle, and triumphed over his adversary, and all his raging fiiry. And that the subsequents heard and understood, may the better be kept in memor}% this order by God's grace we purpose to observe, in treating this matter: — 1. What this word Temptation meaneth, and how it is used within the Scriptures. 2. Who is here tempted, and at what time this temptation happened. 3. How, and by what means he was tempted. 230 SERMOX ox CHRIST'S TEMPTATION 4. And Last, Why lie should sufFcr these tempta- tions, and what frnit ensueth to us of the same. Temptation, or to tempt, in the Scriptures of God is called to tr)\ to prove, or to assault the valour, the power, the will, the pleasure, or the wisdom, whether it be of God or of creatures. And it is taken some- times in good part, as when it is said, that " God tempted Abraham,*' " God tempted the people of Israel;" that is, God did tr}' and examine, not for his own knowledge, to whom nothing is hid, but for the certification of others, how obedient Abraham was to God's commandment, and how^ weak and infirm the Israelites were, in their journey towards the promised land. And this temptation is always good, because it proceedeth immediately from God, to open and make manifest the secret motions of men's hearts, the puissance and power of God's word, and the great lenit}' and gentleness of God towards the infirmities, the horrible sins, and rebellions of those whom he hath received into his regiment and care. For who would have beheved, that the bare word of God could so have moved the heart and affections of Abraham, that to obey God's commandment, he determined to kill with his own hand, his best beloved son Isaac ? Who could have tnisted, that under so many tonnents as Job did suffer, he should not speak, in aU his great temptations, one foohsh word against God ? Or who could have thought, that God so mercifully should have pardoned so many and so manifest transgres- sions committed by his people in the desert; and yet, that his mercy did never utterly leave them, but still continued with them, tiU at length, he did perform his promise made to Abraiham ? To w^hom, I say, could these things have been persuaded, unless, by trial and IN THE WILDERNESS. 231 temptation taken of his creatures by God, they had come by revelation made in his holy Scriptures to our knowledge ? And so, this kind of temptation is profitable, good, and necessar}% as a thing proceeding fi-om God, who is fountain of all goodness, to the manifestation of his own glor}', and to the profit of the suft'erer, however the flesh judge in the hour of temptation. Othen\ise, temptation, or to tempt, is tal^en in evil part, that is, he that does assault or assails, intendeth destruction and confusion to him that is assaulted ; as when Satan tempted the woman in the garden. Job by diverse tri- bulations, and David by adultery. The Scribes and Pharisees tempted Christ, by diverse means, questions, and subtleties. And of this manner, saith St. James, "God tempteth no man;" that is, by temptation pro- ceeding immediately fi:om him, He intendeth no man's destruction. And here ye shall note, that albeit Satan appear sometimes to prevail against God's elect, yet is he ever frustrated of his final purpose. By temptation, he led the woman and David from the obedience of God; but he could not retain them for ever under his thral- dom. Power was granted to him, to spoil Job of his substance and children, and to strike his body with a plague of sickness most vile and fearful : but he could not compel his mouth to blaspheme God's majestj'. And therefore, albeit we be laid open sometimes, as it were, even to the mouth of Satan, let us not think therefore that God hath abjected us, and that he taketh no care over us. Xo; He permitteth Satan to rage, and as it were, to triumph for a time, that when he bath poured forth the venom of his malice against God's elect, it may return to his own confusion; and 232 SERMON ox CnPvTST'S TEMPTATION that the deliverance of God's children may be more to his glory, and comfort of the afflicted, kno^ving that his hand is so puissant, his mercy and good-will so prompt, that he delivereth his little ones from their cruel enemy, even as Da^id did his sheep and lamb from the mouth of the lion. For a benefit received in extreme danger, doth more move us, than the pre- servation from ten thousand perils, that we fall not in them: and yet, to presence from dangers and perils, that we fall not in them whether they be of body or spirit, is no less the work of God, than to deliver from them: but the weakness of our faith doth not espy that. But this I omit to better time. Last, to tempt, betokeneth simply, to prove or trj% without any determinate purpose of profit or damage to ensue ; as when the mind doubteth of any thing, and therein desireth to be satisfied, without great love or extreme hatred of the thing that is tempted or tried. As the Queen of Sheba came to tempt Solomon in subtle questions; David tempted, that is, tried himself, if he could go in harness; and Gideon saith, "Let not thy anger kindle against me, if I tempt thee yet once again.'' This famous queen, not fuUy trusting the bruit and fame that was spread of Solo- mon, by subtle questions desired to prove his wisdom, at tlie first neither extremely hating, nor fervently losing the person of the king. And Da^dd, as a man not accustomed to harness, would try, how he was r.ble to go, and behave, and fashion himself therein, before that so enarmed, he would hazard battle with Goliah. And Gideon, not satisfied in his conscience by the first si^ that he received, desired, without contempt or hati-ed of God, the second time to be cer- tified of his vocation. And iu this sense must tlK i:> THE WILDERNESS. 2oo r.postle be expounded, v.hcn he commandeth us to tempt, that is, to try and examine ourselves, if we stand in faith. And this much for the term. Now, to the person tempted, and to the time and ];lace of liis temptation. Tlie person tempted, is the only well-beloved Son of God. Tlie time, w^as im- mediately after his baptism; and the place, was the desert or wilderness. But that we may make our fruit of the premises. we must consider the same more profoundly. That the Son of God was thus tempted, giveth to us in- struction, that temptations, although they be never so grievous and feai-fid, do not separate us from God's favour and mercies; but rather, declare the great graces of God to pertain to us, which maketh Satan to rage as a roaring lion: for against none doth he so fiercely fight, as against those, in whose hearts Christ hath taken possession. The time of Christ's temptation is here most diligently to be noted. Then, tliat is (as Mark and Luke do witness) immediately after the voice of God the Father had commended his Son to the world, and liad \nsibly appointed him, by the sign of the Holy Ghost. He was led or moved to go, by the Spirit, to a wilderness, vvhere forty days he remained fasting among the wild beasts. This Spirit which led Christ into the desert, was not the de^-il, but the Holy Spirit of God the Father, by whom Christ, as touching his human and manly nature, was conducted and led, likewise as by the same Spirit he was strengthened and made strong, and finally, raised up from the dead. The Spirit of God, I say, led Christ to the place of his battle, v.here long time he endured the combat; for the whole forty days and nights, as Luke saith, he was tempted: but in the 234 SERMON OX CHRIST'S TEMPTATION end most vehemently, after his continual fasting, and that he began to be himgry. Upon these forty days, and this fasting of Christ, do our Papists found and build their Lent: for, say they. All the actions of Christ are our instructions; what he did we ought to follow; but he fasted forty days, therefore, we ought to do the like. I answer, If that we ought to follow all Christ's actions, then ought ^ve neither to eat nor drink the space of forty days, for so fasted Christ: we ought to go upon the waters with our feet, to cast out devils by our word, to heal and cure all sorts of maladies, to call again the dead to life; for so did Christ. This I write, only that men may see the vanity of these men, who boasting themselves of wisdom, are become mad fools. Did Christ fast these forty days, to teach us a superstitious fasting ? Can the Papists assure me, or any other man, which were the forty days that Christ fasted? Plain it is, he fasted the forty days and nights that immediately did follow his baptism; but which they were, or in what month was the day of his baptism, the Scripture does not express. And albeit the day were expressed, am I, or any Christian, bound to counterfeit Christ's actions, as the ape counter- feiteth the act or work of man? He himself requireth no such obedience of his true followers, but saith to his apostles, "Go and preach the Evangel to all na- tions, baptising them in the name of the Father, the Son, and the Holy Ghost. Command them to ob- serve and keep all that I have commanded you." Here, Christ Jesus requireth the observation of his precepts and commandments, and not of his actions, except in so far as he hath also commanded them. And so must the apostle be understood, when he saith, IN THE WILDERNESS. 235 -Be followers of Christ, for Christ hath suffered for us, that we should follow his footsteps"— which can not be understood of every action of Christ, neither in the mystery of our redemption, neither in his actions and marvellous works, but only of those which he hath commanded us to observe. But when the Papists are so dihgent in establishing their dreams and fantasies, they lose the profit which here is to be gathered; that is, Why Christ did fast those forty days — which were a doctrine more neces- sary tor Christians, than to corrupt the simple hearts with superstition, as though the Wisdom of God, Christ Jesus, had taught us no other mystery by his fasting, than the abstinence from flesh, or once on the day to eat flesh, the space of forty days. God hath taken a just vengeance upon the pride of such men, while he thus confoundeth the wisdom of those that do most glorj^ in wisdom ; and doth strike with bUndness, such as will be guides and lanthoms to the feet of others, and yet, refuse themselves to hear or follow the light of God's word. From such, deliver tliy poor flock, Lord ! The causes of Christ's fasting these forty days, I find chiefly to be two: the former, to witness to the world, the dignity and excellency of that vocation which Christ, after his baptism, was to take upon him openly: Secondly, to declare, that he entered in battle ^villingly for our cause, and doth, as it were, provoke his adversary to assault him. Albeit Christ Jesus, in the eternal counsel of his Father, was appointed to be the Prince of Peace, the Angel, that is, the Messenger of his testament, and he alone that should fight our battles for us, yet did he not enter in execution of it in the eyes of men, 2.->6 SERMOX OX CIimST S TEMrTATIOX till that he was commended to mankind by the voice <;f his heavenly Father, and as he was placed and anointed by the Holy Ghost, by a visible sign given to the eyes of men. After which time, he was led to the desert, and fasted, as before is said. And this he did, to teach us with what fear, carefulness, and reverence, ought the messengers of the word to enter in the vocation which is not only most excellent, (for who is worthy to be God's ambassador ?) but also, subject to most extreme troubles and dangers. For he that is appointed pastor, watchman, or preacher, if he feed not with his whole power; if he warn and admonish not when he sees the sword come ; and if in doctrine he divideth not the word righteously, the blood and souls of those that perish for lack of food, admonition, and doctrine, shall be required of his hand. If our horned and mitred bishops did under- stand, and firmly beUeve this, I think, they should be othen^ise occupied than they have been tliis long time bj-past. But to our purpose: — That Christ exceeded not the space of forty days in his fasting, he doth it, to the imitation of Moses and Elias; of whom, the one before the receiving of the law, and the other before the com.munication and reasoning which he had with God in Mount Horeb, (in which he was commanded to anoint Hazael king over S}Tia, and Jehu king over Israel, and EHsha to be prophet) fasted the same number of days. The thing that ensued and did follow the supernatural fasting of these two servants of God, j\Ioses and EUas, did impair and diminish the tyranny and kingdom of Satan : for by the law came llie knowledge of sin, the damnation of such impieties, (specially, of idolatr}^ and such as the devil had in- IX THE WILDERNESS. 237 vented;) and finally, by the law came such a revela- tion of God's will, that no man could justly afterward excuse his sin, by ignorance, by which the devil before had blinded many. So that the law, albeit it might not renew and purge the heart, (for that worketh the spirit of Christ Jesus by faith only,) yet it was a bridle, that did let and stay the rage of external wickedness in many; and was a schoolmaster also, that led unto Christ. For when man can find no p( wer in himself to do that which is commanded, and perfectly doth understand and believe, that the curse of God is pro- nounced against all those that abide not in every tiling that is commanded in God's law to do them ; the man, I say, that understandeth and knoweth his owTi corrupt nature, and God's severe judgment, most gladly will receive the free redemption offered by Christ Jesus, which is the only victory that over- throweth Satan and his power. And so, by the giv- ing of the law, did God greatly weaken, impair, and make feeble the tyranny and kingdom of the de^dl. In the days of Elias had the devil so prevailed, that Idngs and rulers made open war against God, kilhng his prophets, destroying his ordinances, and erecting up idolatry; which ilid so prevail, that the prophet complained, that of all the true fearers and worshippers of God, he was left alone, and wicked Jezebel sought his life also. After this his fasting and complaint, he was sent by God to anoint these persons afore-named, who took such vengeance upon the wicked and obstinate idolaters, (God grant our eyes may see the Hke, to his glory, and comfort of his afflicted flock!) that he that escaped the sword oJ Hazael, fell into the hands of Jehu, and those whom Jehu left, escaped not God's vengeance imder Elisha. 238 SERMON ON CnillST'S TEMPTATION The remembrance of this was fearM to Satan ; for at the coming of Christ Jesus, was impiety in highest degree amongst those that pretended most knowledge of God's mil, and Satan was at such rest in his king- dom, that the priests, scribes, and pharisees, had taken away the key of Imowledge; that is, they had so obscured and darkened God's holy Scriptures, by false glosses and vain traditions, that neither would they enter themselves into the Idngdom of God, neither suffer and permit others to enter; but violently restrained, and with t^Tuimy struck back from the right way, (that is, irom Christ Jesus himself.) such iis would have entered into possession of the life everlasting by him. Satan, I say, having such do- minion over the chief rulers of the visible Idrk, and espying in Ciirist such graces as before he had not seen in man, and considering him to follow in fasting the footsteps of j\Ioses and Elias, no doubt, did greatly fear the quietness and rest of his most obedient ser- vants, the priests and their adherents, to be troubled by Christ; and therefore, by all ingine and craft doth he assault him, to see Avhat advantage he could have of him. And Christ did not repel him (as by the power of his Godhead he might) that he should not tempt him; but permitted him to spend all his artillery, and did receive the strokes and assaults of liis temptations in his own body, to the end he might make weak and feeble the strength and tyrannous power of our adversary, by long-suffering. For thus, methmks, our ]\Iaster and Champion, Christ Jesus, did provolve our enemy to battle : Satan, thou gloriest of thy power and victory over mankind, that there is none able to withstand thy assaults, nor escape thy dart, but at one time or other thou givest IN THE WILDERNESS. 239 him a wound. Lo, I am a man like to my brethren, having flesh and blood, and all properties of man's nature, sin, which is thy venom, excepted. Tempt, try, and assault me. I offer thee here a place most convenient, — the wilderness: — ^there shall be no mortal creature to comfort me against thy assaults; thou shalt have time sufficient to do what thou canst; I shall not fly the place of battle. If thou become Aactor, thou may still continue in possession of thy kinodom in this wretched world: but if thou canst not prevail against me, then must th^ prey and unjust spoil be taken from thee; thou must grant thyself vanquished and confounded, and must be compelled to leave off from all accusation of the members of my body ; for to them doth appertain the fiTiit of my battle; my victory is their's, as I am appointed to take the punishment of their sins in my body. Oh. dear sisters ! what comfort ought the remembrance of these thino-s be to our hearts I Christ Jesus hatli fought our battle; he himself hath taken us in his care and protection. Howsoever the devil rage by temptations, be they spiritual or corporal, he is not able to bereave us out of the hand of the potent Son of God. To Him be all glory, for his mercies most abundantly poured forth upon us ! There resteth yet to be spoken of, the Time when our Head was tempted ; which began immediately after hLs baptism : whereupon we have to note and mark, that albeit the malice of Satan doth never cease, but always seeketh the means to trouble the godly, yet sometimes he rageth more fiercely than at others ; and that is, commonly, when God beginneth to mani- fest liis love and favour to any of his children ; and at the end of their battle, when they are nearest to 240 sermoin on Christ's temptation obtain final victory. The devil, no doubt, did at all times en^y the humble spirit which was in Abel ; but lie did not stir up the carnal heart of Cain against him, till God did declare his favour towards him, by acceptation of his sacrifice. The same we find in Jacob, Joseph, David, and most e^ddently in Clmst Jesus. How raged Satan at the tidings of Clu'ist's nativity I AVhat blood caused he to be shed, of purpose to have murdered Christ in his infancy, the evangelist Saint ]\Iatthew doth ^^•itness ; that in all the coasts and borders of Bethlehem, were the child- ren of two yeai's old, and of his age, murdered \\ithout nicrc}' — a fearful spectacle, and horrible example of insolent and unaccustomed tjTanny ! And what is the cause mo™g Satan thus to rage against innocents, considering, that by reason of their imperfections, they could not hurt his kingdom at that instant? Oh, the crafty eye of Satan looked farther than to the present time ! He heard bruited by the three \nse men, that they had learned by the appearance of a star, that the King of the Jews was born ; and he v\as not ignorant, that the time prophesied of Christ's "coming, was then instant: for a stranger was clad with the crown and sceptre, in the kingdom of Judali ; the angei had declared the glad tidings to the pastors, that a Sa^dour, which was Christ the Lord, was born in the city of Dand. All these tidings inflamed the vnrath and malice of Satan ; for he perfectly under- stood, that the coming of the promised Seed was appointed to his confusion, and to the breaking down of his head and t}Tanny. And therefore he raged most cruelly, even at the first hearing of Clirist's birth, thinking, that albeit he could not let nor withstand his coming, yet should he shorten his days upon earth, IX THE WILDERNESS. 241 lest by long life, and peaceable quietness in it, the number of good men, by Christ's doctrine and virtuous life should be multiplied. And so, he intended, be- fore that ever he can open his mouth in his Father's message, to cut him off amongst the other children. Oh cruel Serpent ! in vain dost thou spend thy venom ; for the days of God's elect thou canst not shorten, and when the wheat-corn is fallen in the ground, then doth it most multiply. But of these precedents, mark, dear sisters, what hath been the practice of the devil fiom the begin- ning ; most cruelly to rage against God's children, when God beginneth to show them his mercy. And therefore, marvel not, dearly beloved, albeit the like come unto you. K Satan fume and roar against you, 's^ hether it be against your bodies by persecution, or i award in your conscience by a spiritual battle, be not discouraged, as though ye were less acceptable in God's presence, or as that Satan might at any time prevail against you. No : your temptations and storms that do arise so suddenly, argue and witness, that the seed that is sown, is fallen in good ground, beginneth to take root, and shall by God's grace bring forth finit abundantly, in due season and convenient time. And that is it which Satan doth fear ; and therefore thus he rageth, and shall rage against you, thinking, that if he can repulse you now suddenly in the beginning, that then ye shall be at all times an easy prey, never able to resist his assaults. But as my hope is good, so shall my prayer be, that so ye may be strengthened, that the world, and Satan himself may understand and perceive, that God fighteth your battle. For ye remembei', sisters, that being present with you, and entreating the same place, I admonished you, that 1 \ 242 SERMOX ox CHRIST'S TEMPT ATIOX Satan could not long sleep, when his kingdom was oppugned ; and therefore, Twilled you, if that ye were in mind to continue mth Christ, to prepare yourselves f(jr the day of temptation. The person of the speaker is wretched, miserahle, and nothing to be regarded ; but the things that were spoken, are the infallible and eternal truth of God, without observation of the which, never can, nor shall come, life to mankind. God grant your continuance to the end. This much have I briefly spoken of the temptation of Christ Jesus ; who was tempted ; and of the time and place of his temptation. Now resteth to be spoken, How he was tempted, and by what means. The most part of expositors do think, that all this temptation was in spirit and imagination only, the corporal senses being nothing moved. I mil con- tend with no man in such cases, but patiently will I suiter every man to abound in his ov^m knowledge ; and Tvithout prejudice of any man's estimation, I offer my judgment to be weighed and considered by christian charity. It appeareth to me by the plain text, that Christ suffered this temptation in body and spint : that likewise, as the hunger which Christ did suffer, and the desert in which he remained, were not things presented to the imagination, but that the body did verily remain in the wilderness among beasts, and after forty days did hunger and faint, for lack of food ; so, the external ear shall hear the tempting words of Satan, which did enter into the knowledge of the soul ; which repelling the venom of such tempta^ tions, caused the tongue to speak, and confute Satan, to our unspeakable comfort and consolation. It appearetli also, that the body of Christ Jesus was carried by Satan from the wilderness, unto the temple ., IX THE WILDEIIXESS. 243 of Jerusalem, and tliat it was placed upon the pinnacle of the same temple ; from whence it was carried to a high mountain, and there tempted. If any man can show the contrary hereof by the plain scriptures of God, with all submission and thanksgiving I ^vill prefer his judgment to my own. But if the matter stand only in probability, and opinion of men, then is it Ia^^f ul for me to believe as the Scripture here speaketh : that is, that Satan spake, and Christ answered ; and Satan took him, and carried him from one place to another. Besides the evidence of the text affirming these precedents, that Satan was permitted to carry the body of Christ from place to place, and yet was not permitted to execute any further tyranny against it, is most singular comfort to such as be afflicted, or troubled in body or spirit. The weak and feeble con- science of man, under such temptations, doth com- monly gather and collect a false consequent. For thus doth man reason : The body or the spirit is vexed by assaults and temptations of Satan, and he doth carry or molest it ; therefore God is angry with it, and taketh no care over it. I answer, tribulations and grievous vexations of body or of mind are not ever signs of God's displeasure against the sufferer ; nei- ther yet dofii it follow, that God hath cast away the care of his creatures, because he permits them to be molested and vexed for a tiine. For if any sort of tribulation were the infallible sign of God's displea- sure, then should we condemn the best beloved chil- dren of God. But of this matter we may perhaps speak after this more amply. Xow to the temptation. Verse 2nd, ''A^ul lulien he had fasted forty days and forty nights, he ivas after- wards hungered:' Verse 3rd, " Then came to him the 244 Tempter, and said. If thou he the Son of God, command that these stones he made hread^^ etc. Why Chnst fasted forty days, and would not exceed the same (without sense and feeling of hunger,) is partly before touched. That is, he would provoke the devil to battle, by the wilderness and long absti- nence ; but he would not usurp nor arrogate more to himself, in that case, than God had wrought with others his servants and messengers before. Not but that Christ Jesus (as St. Augustine doth more amply declare,) mthout feeling of hunger, might have endured the whole year, yea, time without end, as well as he did endure the space of forty days ; for the nature of the manhood was sustained these forty days, by the invisible power of God, which is at all times of equal power. But Christ willing to ofPer fiirther occasion to Satan to proceed in tempting of him, permitted the human nature to crave earnestly that which it lacked, that is to say, refreshing of meat ; which being per- ceived, Satan taketh occasion, as aforesaid, to tempt and assault. Some judge, that Satan tempted Christ to gluttony : but this appeareth little to agree vdth the -purpose of the Holy Ghost, who showeth us this histor}^, to let us understand, that Satan never ceaseth to oppugn the children of God ; but continually, by one mean or other, driveth and provoketh them to some wicked opinions of their God: And to have them desire stones to have been converted into bread, or to have desired the hunger to have been satisfied, hath never been sin, neither yet, kicked opinion of God. And therefore, I doubt not but the temptation was more spiritual, more subtle, and more dangerous. Satan hath respect to the voice of God, which hath pronounced Christ to be liis well-beloved Son, etc. IN THE WILDERNESS. 245 Against this voice he fights, as his nature is ever to do, against the assured and immutable word of God. For such is his malice against God, and against his chosen children, that where and to whom God pro- nounces love and mercy, to these threatens he dis- pleasure and damnation ; and where God threatens death, there is he bold to pronounce life. And for this cause, is Satan called, a " Liar fi-om the begin- ning." And so, the purpose of Satan is, to drive Christ into desperation, that he shall not believe the former voice of God his Father. And so, tliis appeareth to be the meaning of his temptation : Thou hast heard (would Satan say,) a voice proclaimed in the air, that thou wast the be- loved Son of God, in whom his soul was well pleased. But may you not be judged more nor mad, and fonder than the brainless fool, if you do beheve any such pro- mise ? Where are the signs of his love ? Art thou not abject firom comfort of all creature ? Thou art in worse case than the brute beasts : for every day they hunt for their prey, and the earth produceth grass and herbs for their sustentation, so that none of them are pined and consumed away by hunger. But thou hast fasted forty days and nights, ever waiting up- on some rehef and comfort from above; but thy best provision is hard stones. If thou dost glory in thy God, and dost verily believe the promise that is made, command that these stones be bread. But evident it is, that so thou canst not do ; for if thou couldst, or if thy God would have showed thee any such pleasure, thou mightest long ago have removed thy hunger ; and need not to have endured this lan- guisliing, for lack of food. But seeing thou hast long continued, and no provision is made for thee, vanity 246 SEiiMOx ox Christ's temptatiox it is, longer to believe any such promise. And there- fore, despair of any help from God's hand, and provide for thyself by some other means. Many words have I used here, dearly beloved; but I cannot express the thousandth part of the malicious despite which lurked in this one temptation of Satan. It is a mocking of Christ and of his obedience ; it is a pldn denial of God's promise; it is the triumphing voice of him that appeareth to have gotten victory. Oh! how bitter this temptation is, no creature can understand, but such as feeleth the dolour of such darts as Satan casteth at the tender conscience of those that gladly would rest and repose in God, and in the promises of his mercy. But here is to be noted the ground and foundation of this temptation. The conclusion of Satan is this : Thou art none of God's elect, much less, his well- beloved Son. His reason is this: Thou art in trouble, and findest no relief. Then the foundation of the temptation was Christ's poverty, and the lack of food, without hope of remedy to be sent from God ; and it is the same temptation which the devil objected to him by the princes of the priests, in his grievous torments upon the cross. For this they cry, "If he be the Son of God, let him come down from the cross, and we shall believe in him: he trusted in God; let Him deliver him, if he have pleasure in him." As that they would say, God is the dehverer of his servants from troubles : God never permits those that fear him, to come to confusion. This man we see in extreme trouble : if he be the Son of God, or yet, a true wor- shipper of his name. He will dehver him from this calamity. If He deliver him not, but suffer him to perish in these anguishes, then is it an assured sign, IX THE WILDERNESS. 247 that God liatli rejected him, as a hypocrite that shall have no portion of his glory. Thus, I say, taketh Satan occasion to tempt, and moveth also others to judge and condemn God's elect and chosen children, by reason, that troubles ai'e mul- tipUed upon them. But ^^ith what weapons we ought to fight against such enemies and assaults, we shall learn, in the answer of Christ Jesus wliich followeth : Verse 4th, " But he answering, said, It is written, man liveth not hy bread only, hut by every word which pro- ceedeth out of the mouth of God.'' This answer of Christ, proveth the sentence which we have brought of the afore-named temptation, to be the very mean- ing of the Holy Ghost: for unless the purpose of Satan had been, to have removed Christ from all hope of God's merciful providence towards him, in that his necessity, Christ had answered nothing directly to his words, saying, " Command that these stones be made bread." But Christ Jesus perceiving his art and ma- licious subtlety, answereth directly to his meaning, his words nothing regarded : in which ansv/er, Satan was so confounded, that he was ashamed to reply any further in that behalf. But that ye may the better understand the mean- ing of Christ's answer, we will phrase and repeat it over in more words: Thou labourest, Satan, (will Christ say,) to bring in my heart a doubt and sus- picion of my Father's promise, which was openly proclaimed in my baptism. By reason of my hunger, and that I lack all carnal provision, thou art bold to affirm, that God taketh no care over me. But thou art a deceitful, and false corrupt sophister, and thy argument is vain, and full of blasphemies; for thou bindest God's love, mercy, and providence to 248 SERMOX ox CHRIST'S TEMPTATION the having, or wanting of corporal pro^dsion, wliicli no part of God's Scriptures do teacli us; but rather they express the contrar^^ as it is vsTitten. " Man liveth not by bread only, but by evers^ word that pro- ceedeth from the mouth of God :" That is, the very life and felicity of man, consistetb not in abundance of corporal things; for tlie possession and ha™g of them maketh no man blessed nor happy, neither sball the lack of them be the cause of his final misery : but the very life of man consisteth in God, and in bis 13romises pronounced by his own mouth, unto the which, whoso cleaveth and sticketh unfeignedly, shall live the life everlasting. And although all creatures on earth forsake him, yet shall not his corporal life perish, till the time appointed by God approach; for God hath means to feed, presence, and maintain, un- knovm to man's reason, and contrary to the common course of nature. He fed his people Israel in the desert, forty years, without the pro\dsion of man; he preserved Jonah in the whale's belly, and main- tained and kept the bodies of the three children, in the furnace and fire. Reason and the natural man could have seen nothing in these cases, but destruction and death ; and could have judged nothing, but that God had cast away the care of these his creatures. And yet, was his providence most vigilant towards them, in the extremity of their dangers, from which he did so dehver them, and in the midst of them did so assist them, that his glory, which is his mercy and goodness, did more appear and shine after their troubles, than it could have done, if they had not fallen in them. And therefore, I measure not the truth and favour of God, by ha^dng or by lacking of corporal necessities, but by the promise that he hath IX THE WILDERNESS. 249 made to me. As He himself is immutable, so is his word and promise constant, which I believe, and to which I stick and do cleave, whatever come externally to tlie body. In this answer of Christ, we may espy what wea- pons are to be used against our adversary, the devil, and how that we may confute his arguments, which craftily, and of malice, he maketh against God's elect. Christ might have repulsed Satan ^vith a word, or through commanding him to silence, as he to whom all power was given in heaven and earth. But it pleased his mercy to teach us, how to use the sword of the Holy Ghost, which is, the word of God, in bat- tle against our spiritual enemy. The scripture that Christ brought, is written in the eighth chapter of Deuteronomy. It was spoken by Moses, a little before his death, to establisli the people in God's merciful providence : For in the same chapter, and in certain others that go before, he reckoneth the great travail and diverse dangers, with the extreme necessities that they had sustained in the desert, the space of forty years; and yet, not^vith standing, how constant God had been, in keeping and performing his promise for them : through all perils had he conducted them, to the sight and borders of the promised land. And so, this scripture most directly answereth to the temptation of Satan. For thus doth Satan reason (as before is said :) Thou art in poverty, and hast no pro\dsion to sustain thy life; therefore God taketh no regard nor care over thee, as he doth over his chosen children. Christ Jesus answereth, Thy argument is false and vain; for poverty or necessity secludeth not the pro^^dence or care of God; which is easy to be proved by the people of God, Israel, which in the 250 SERMOX ON CimiST'S TEMPTATION desert did oftentimes lack things necessary to susten- tation of the Hfe, and for lack of the same they grudged and murmured. Yet did never the Lord cast away the providence and care of them; but according to the voice that he had once pronounced, to wit, that they were his peculiar people, and accord- ing to the promise made to Abraham, and to them before the departure from Egypt, he still remained their conductor and guide, till he placed them in peaceable possession of the land of Canaan, their great infirmities and manifold transgressions notwith- standing. Thus are we taught, I say, by Christ Jesus, to repulse Satan and his assaults by the word of God, and to apply the examples of his mercies which he hath sho\ved to others before us, to our own souls, in the hour of temptation and in the time of our troubles; for what God doth to one at any time, the same appertaineth to all that hang and depend upon God and his promises. And therefore, howsoever we be assaulted by Satan, our adversary, within the word of God is armour and weapons sufficient. The chief craft of Satan is, to trouble those that begin to decline from his obedience, and to declare themselves enemies to iniquity, with diverse assaults; • the end whereof is always one, that is, to put variance bet\Adxt them and God into their conscience, that they iihould not repose and rest themselves in his assured ])romises. And to persuade this, he useth and in- venteth diverse arguments. Sometim.es he calleth the sins of their youth, and which they have com- mitted in the time of blindness, to their remembrance: very oft, he objecteth their unthankfulness tov»'ards God, and present imperfections, by sickness, poverty, IX THE WILDERNESS. 251 tribulations in their household, or by persecution. He can allege, that God is angry, and regards not; or by the spiritual cross, which few feel, and fev»'er do understand the utility and profit of it, he would drive God's chikken to desperation : and by infinite means more, goeth he about, seeking, like a roaring lion, to undermine and destroy our ikith. But im- possible it is for him to prevail against us, unless that obstinately we do refiise to use the defence and weapon that God hath ofFered; yea, I say, that God's elect cannot refuse it, but seek for their defender, vviien the battle is most strong : for the sobs, groan- ings, and lamentations of such as fight; yea, the fear they have to be vanquished, the calling and praying they make for continuance, are the undoubted and right seeking of Christ, our champion. We refuse not the weapon, although sometimes by infirmity, we cannot use it as we would. It sufiiceth, that the heart unfeignedly sob for greater strength, for con- tinuance, and for final dehverance by Christ Jesus. That which lacketh in us, his sufficiency doth supply, for it is He that fighteth and overcometli for us. But for bringing of the examples of the Scriptures, if God pemiit, in the end we shall speak more largely, \\ hen it shall be entreated, why Christ permitted him- self thus to be tempted. Sundry impediments now do call me fi:'om "»^Titing in this matter; but by God's grace, at convenient leisiu-e, I purpose to finish, and to V send unto you. I grant the matter that proceedeth from me, is not worthy your laboui'S and pains to read it; yet seeing it is a testimony of my good mind towards you, I doubt not, but you will accept it in good part. God, the Father of our Lord Jesus Christ, gi-ant 252 SERMOX ox CHRIST S TEMPTATION, ETC. unto you, to find favoiu' and mercy in the presence of that Judge, whose eyes and knowledge do pierce through the secret cogitations of all hearts, in the day of temptation which shall apprehend all flesh, according to that mercy wliich you, illuminated and directed by Ms Holy Spirit, have sho^^^l unto the afflicted. The God of all comfort and consolation confinn and strengthen you in his -sirtue, unto the end. x\jnen. 253 ANSWER TO SOME QUESTIONS ON BAPTISM, ETC. THE baptism now used in the Papistry, is not the true baptism which Christ Jesus did institute, and command to be used in his Kirk; but it is an adulteration and profanation of the same, and there- fore, is to be avoided of all God's children. That it is adulterate, and so, consequently, profane, is evident; First, for many things be added, besides Christ's institution ; and all man's additions in God's perfect ordinance, especially in his religion, are exe- crable and detestable before him. Secondly, the promises of salvation in Christ Jesus, are not in the papistical baptism livelily and truly explained to the people; the word is not preached, yea, that which they need, is not understood. The end and use of a true sacrament is not considered, but rather, are the people led to put their confidence in the bare cere- mony. That none of God's children ought, or may, with pure conscience offer their children to the papistical baptism, one reason of the Holy Ghost pronounced by St. Paul, may instruct and assure such as rather list to be obedient, than contentious. "I would not," saith he, " that ye should have fellowship -uith devils. Ye may not drink of the Lord's cup, and the cup of devils: ye may not be partaker of the Lord's table, and the table of devils." If the causes w^hy sacra- ments were instituted be rightly understood and con- sidered, this reason of the apostle shall condemn all 254 ^,, ANSWER. TO SOME QUESTIO:>S those that offer their children to an adulterate sign : for as sacraments, besides their other uses and ends, are ordained to be seals of the righteousness of faith, so are they also a declaration of our profession before the world, and an approbation of that doctrine and religion, which is taught b}* such as with whom we communicate, in receiving the sacraments. Now, evident it is, that the papistical doctrine, in the chief point of our salvation, and their whole religion, is as contrarious to Christ's doctrine and true religion, as darkness is unto light ; which nevertheless is allowed before the world, by all such as communicate with any of their adulterate sacrilege — ^for sacraments they cannot be properly called. I add, whosoever offer their children to the papistical baptism, offer them to the deyW, who was author and first inventor of all such abominations ; and therefore, whosoever com- municateth with the papistical sacraments, approveth, and before the world alloweth, whatsoever doctrine and religion they profess. Yea, further, who offer their children to the papistical baptism, offer them not to God, nor to Christ Jesus his Son, but to the devil, chief author and inventor of such abominations. " Shall we be baptised again, (do some demand,) that in our infanc}- were polluted with that adulterate sign ?" I answer, no ; for the spirit of regeneration, which is freely given to us by Christ Jesus, our whole suf&ciency, hath purged us fi'om that poison which we drank in the days of our bhndness. "The fire of the Holy Ghost hath burnt away whatsoever we received at their hands besides Christ Jesus' simple institution. Vfe condemn it as detectable and wicked ; and only we approve Christ's ordinance, the vain inventions of all men refused. And this, both before God and man ox BAPTISM, ETC. 255 sufficeth, -wdtliout alteration of the sign; for by faith, and not by external signs, doth God purge onr hearts. And our plain and continual confession more sen^th to me, than that we should be rebaptised; for that action, and the remembrance of it, should suddenly evanish, ^Yhen contrariwise, our confession declareth, that in our infancy we received the sign which Christ commanded, wliich our parents esteemed to have been the true sign of Christ. And in very deed, the malice of the devil could never altogether abolish Christ's institution, for it was ministered to us in the name of the Father, of the Son, and of the Holy Ghost. And yet for that time, I confess, by reason of our blindness, it did not profit us, because it was adulterate, and mixed with men's dreams and fantasies. I confess, for the time it did not profit us ; but now as said is, the Spirit of Christ Jesus illuminating our hearts, hath purged the same by faith, and maketh the effect of that sacrament to work in us, without any iteration of the external sign. Hereof I know may two doubts arise : Former, that to the regenerate man, the sacraments are not neces- saiy greatly; Secondly, that it is all one whether our children be baptised with the papistical baptism, or with Christ's true institution. The first I answer. That no man is so regenerate, but that continually he hath need of tlie means which Christ Jesus, the Wis- dom of his eternal Father, hath appointed to be used in his kirk; to wit, the Avord truly preached, and the sacraments rightly administered. The word and the sacraments has Christ Jesus ordained and commanded to be used in his kirk; thcreffjre ought not the bold jiresumption of m,an to separate the sam.e. If the regenerate man hath never received the sacramental 256 ANSWER TO SOME QUESTIONS sign of baptism, he is bound to receive the same : and that did Peter perfectly understand, seeing the Holy Ghost visibly descend upon Cornelius and his house- hold; wdiich he perfectly understood could not be, without the spirit of regeneration. And that doth he contend and obtain, that they should not be forbidden to be baptised. And Paul also, after his conversion, and after that Christ Jesus had promised that he was a chosen vessel to him, yet was commanded to wash away his sins by baptism. Whereof it is evident, that regeneration doth not so exempt man, but that once he ought to be baptised. But the question is. Whether a man baptised in papistry, ought to be re-baptised, when he cometh to knowledge? And I answer, he ought not; First, be- cause Christ's institution, as said is, could not be utterly aboHshed by the mahce of Satan, nor by the abuse of man. Secondly, because the spirit of Christ purgeth, and removeth from us all such venom as we received of their hands ; and superstition maketh not the virtue of Christ's institution to be ineffectual in us. AYo have some respect also, that no more be given to the exterifal sign, than is proper to it; that is, that it be the seal of righteousness, and the sign of regenera- tion, but neither the cause, neither yet the effect and virtue. The seal once received is durable, and needeth not to be iterated, lest that by iteration and multipH- cation of the sign, the office of the Holy Spirit, which is, to illuminate, regenerate, and to pm-ge, be attri- buted unto it. "But by the same reason," may some reply, " ought not the Lord's table to be commonly used ?" Yes ; but if the signification of both sacraments be deeply con- sidered, we shall see, why the one ought to be but once ON BAPTISM, ETC. 257 used, and the other oftentimes; for the holy disciples and servants of Christ Jesus dare not dispense mth the ordinance of their Lord and Saviour, but rather are humbly subject to the same. And therefore, such as this day contemn the use of sacraments — of the Lord's Table, I mean, — and also, the external word, declare themselves repugnant to the Wisdom of God, wlio hath commanded his disciples, to use that Table in remembrance of him, that is, of his death, and of the benefits purchased unto us by the same, till his rising again. He putteth no term of perfection, what a man may attain in this life, that he needeth not to use the sacraments, for aid and help to his infirmity; albeit some now-a-days^ brag of such perfection, that they suppose all such exercises to appertain only to them that are children and infants in Christ, and not to those that are gro^vn to perfection. But as the punishment of such pride and arrogancy is manifest this day to the kirk of God, — for their perfection hath brought them to such obstinacy and blindness, that (jpenly they blaspheme Christ Jesus — so shall it be felt by them, when such as with full obedience so knit themselves to Christ's ordinance shall receive the cro\vn of glory. Baptism is the sign of our first entrance in the household of God our Father; by the which is signi- fied, that we are received in league mth him; that we are clad with Christ's righteousness, our sins and filthiness being wftshed away in his blood. Now, evident it is, that the rigliteousness of Christ Jesus Is y)ermanent, and cannot be defiled; that the letjgue of God is of that firmness and assurance, that rather shall the covenant made \rith the sim and moon, with 1 The yVjubaptista. 258 ANSWER TO SOME QUESTIONS the day and night, perish and be changed, than that the promise of his mercy made to his elect shall be frustrate and vain. Now, if Christ's righteousness be inviolal)le, and the league of God be constant and sure, it is not necessary, that the sign which representeth unto me, and in some manner scaletli in my conscience that I am received in league -with God, and so, clad with Christ's righteousness, be oftcner than once re- ceived; for the iteration of it should declare, that before, I was a stranger fi'om God, who never had pubhcly been received in liis household. "Kot so," shall some say; "but because we have de- clined ft'om God, by manifest iniquity; and we, so far as in us lay, have broken that league made between God and us, and have spoiled ourselves of all Christ's righteousness; therefore desire we the former league to be repaired and renewed, by iteration of the sign." I answer. The iteration of baptism, is not the mean which God hath appointed, to assure our conscience, that the league betwixt God and us is permanent and sure ; but his Holy Spirit, writing in our hearts true and unfeigned repentance, leadeth us to the throne of our Father's mercy. And He, according as he has chosen us in Christ Jesus, his only well-beloved, before the foundation of all worlds were laid, and according as in time he hath called us, and given to us the sign of his childi'en, so doth he acknowledge and avow us yet to be of his heavenly household. And to seal the same his everlasting mercy more deeply in our hearts, and to declare the same before the world, He sendeth us to the table of his dear Son, Christ Jesus our Lord, vrhich, at his last supper in this cor- poral hfe had vvith his disciples, he did institute for his kirk, and command the same to be used, in ON BAPTISM, ETC. 259 remembrance of liim to his coming again. To the which when we present ourselves, as in heart we do beUeve (I speak of God's chosen children,) so in mouth we do confess, and before the world solemnly we protest, that we are the household of God our Father, received in the lea.gue of his mercy according to the purpose of liis o\\ti good pleasure ; and that we, members of the body of Christ Jesus, were clad T\dth his righteousness and innocency. And therefore, now doth he admit us to his table, and expressly, in his word, setteth before us the bread of life which de- scended from heaven, to assure our consciences, that our former defection from him notwithstanding, A\dth joy doth he receive us, as the father did his unthank- ful and prodigal son, returning to him from his wTetched condition, and miserable poverty. This holy table, I say, hath the wisdom of God commanded to be used in his kirk, to assure the members of his body, that his majesty change th not as man doth, but that his gifts and vocation are such, as of the which he cannot repent him towards his elect. And there- fore need they not to run to the external sign of baptism, such, I mean, as once have been baptised, suppose that it was in the papistry. But they ought to have recourse to the efPect and signification of baptism; that is, that of free grace and mercy they are received in the household of God: and for bettei confirmation of themselves in that mystery, and to protest the same before the world, they ought to ad- dress themselves, as occasion shall be offered, to the Lord's table, as before is said. Hereof I suppose it is proved, that baptism once received, sufficeth in this life, but that the use of the Lord's table is oftentimes necessar}-: for the one, to 260 ainswer to some questions wit, baptism, is the sig-n of our first entrance; but the other, is the declaration of our co^'enant, that by Ciirist Jesus we be invested, maintained, and con- tinued in the league with God our Father. The sign of our first entrance needeth not to be iterated, be- cause the league is constant and sure ; but the sign of our investment and continuance, by reason of our duiness, infirmity, and oblivion, ought oft to be used. And thereforcj. whosoever shall yet object, that if the papistical baptism can in no sort seal in our hearts the league of God's mercy, since that they, as apostates and traitors, have declined from Christ Jesus, refused liis righteousness, and established their own; in few words I answer, that so -was whole Israel under Jero- boam, and yet, did none of God's ])rophets require of those that were circumcised by the priest of Bethel, and by others in that confusion and idolatry, to be circumcised again; but that only they should turn their hearts to the li^dng God, that they should refuse i(l(jlatry, and join themselves wdth the sanctuary' of the living God, which was placed at Jerusalem, as in the days of Hezekiah and Josiah is e^ddent. No more (flight we to iterate baptism, by whomsoever it was ministered unto us in our infancy; but if God of his mercy call us from blindness, he maketh our baptism, how corrupt that ever it was, available unto us, by the power of his Holy Spirit. ''But then," shall some say, "it is alike whether my child be baptised with Christ's true institution, or with the adulterate sign." God avert from us that wilful and foohsh blindness ! for if so unthanlvfully we rend God's benefits offered, we and our posterity most justly merit to be deprived of the same; as no doubt tliey shall, who so lightly do esteem them, that they ON BAPTISM, ETC. 2G1 make no difierencc nor conscience whether they dedi- cate and offer their children to God, or unto the devil. Neither shall the deeds of our fathers, who did offer us to the same baptism, excuse. No, for according to the blindness of those times, they judged and esteemed that to be the perfect ordinance and institu- tion of Christ Jesus, and therefore in simplicity, albeit in error, did they offer us, their children, to the same. They did not offer us to be circumcised with the Jew, or with the Turk, but to be baptised as members of Christ's body. The religion was corrupt, and tlie sign adulterate, I confess; but this was unkno\Mi to them, and therefore are not their errors and bUndness imputed upon us, their posterity. But what shall this avail us, to whom the light shineth, and the verity is so plainly revealed, that our own conscience must bear record that we do wrong, not of ignorance, but ratlicr of malice; or tfiat we dare not avow Christ Jesus be- fore the world? Shall it not be said unto us, "This is condemnation, that the light is come into the world ; but now, men love darkness more nor light. If I had not come, and had spoken unto them, they had had no sin; but now, have they nothing wliereby to excuse themselves, because they have seen, and yet do hate"? Iliis assuredly it shall be said to our confusion, if \^•c proceed in such contempt of the graces offered. This, I trust, shall suffice the moderate. Touching the blood of beasts forbidden to be eaten by the apostle, it doth not bind this day the conscience of Christians: for it was but temporal, and sen^d only till such time, as the Jews and Gentiles might grow together in one body. And if any ask, How can this be done ? I answer, by the plain words of St. Paul, who wTiting to the Corinthians, plainly 262 ANSWER TO SOME QUESTIOXS affirmeth, that meats offered unto idols (which by the decree of the apostle are forbidden, as well as is blood,) arc not to be abhorred, neither yet to be ab- stained from, for an}^ other cause, but only for the conscience of him that shall admonish, that such things were offered into idols. " For his conscience' sake," saith the apostle, " thou shalt abstain ; other- wise, thou mayest eat whatsoever is sold in the butchery." And to the Romans, he solemnly pro- testeth, and that by the Lord Jesus, tliat he assuredly knoweth, that nothing is common (that is, unclean and defiled.) by itself, but to him that esteemeth it unclean. And our blaster and Saviour, Christ Jesus, the end of the law, and the accompHshment of all signs, doth deliver our conscience fi'om all doubts, saying, '■' Not that which entereth by the mouth, de- fileth tlie man, but that which proceedeth from the heart." Hereof I suppose it is plaiuj^that the precept to abstain from blood, given by the apostle, was tem- porary, and not perpetual; for otherwise the Holy Ghost, speaking often of the liberty of the Gentiles, would have restrained and excepted it, as he hath done scortation,^ which in the same decree is ex- pressed, and licentious and filthy communication, which the Gentiles esteemed none or small sins. Touching Tithes, by the law of God they apper- tain to no priest, for now, we have no Levitical priesthood; but by law positive, gift, custom, they appertain to princes, and by their commandment, to men of kirk, as they will be termed. In their first donation, respect was had to another end, as their own law doth witness, than now is obseiTcd — For first, respect was had, that such as were accounted 1 Fornication. ON BAPTISM, ETC. 263 distributors of those things that were given to the kirkmen, should have their reasonable sustentation of the same, making just account of the rest, how it was to be bestowed upon the poor, the stranger, the ^^-idow, the fatherless, fur whose rehef, all such rents and duties were chiefly appointed to the kirk. Se- condly, that provision should be made for the ministers of the kirk, that more freely, and without soHcitude and care, they might attend upon their vocation, which was, to teach and instruct the people of God. And some respect was had to the repairing of the kirks, etc. Whereof no jot is at tliis day in the papacy rightly obser^-ed. The poor, we see altogether ne- glected by the bishops, proud prelates, and filthy clergy, who upon their owti bellies, hcence, and vanity, consume whatsoever was commanded to be bestowed upon the poor; they preach not truly and sincerely, but their lands, rents, and pompous prelacies are all they care, and set reckoning of. 204 A SERMON, PREACHED BY JOHN KNOX, MINISTER OF CHRIST JESUS, IN THE CHURCH OF EDINBURGH, UPON SUNDAY, AUGUST 19, 1565, FOR THE WHICH HE WAS FORBIDDEN TO PREACH FOR A SEASON. The time is come that men cannot abide the sermon of truth, or whole- some doctrine. PEEFACE. JOHN KNOX, THE SERVANT OF JESUS CHRIST IN PREACHING OF HIS HOLY EVANGEL, TO THE BENEVOLENT READER DESltlETH GRACE AND PEACE, WITH THE SPIRIT OF RIGHTEOUS JUDG- MENT. WONDER not, Christian reader, that in all my study and travel within the Scriptures of God these tv/enty years, I have set forth nothing in ex- pounding any portion of Scripture, except this only rude and indigested sermon, preached by me in the public audience of the church of Edinburgh, the nine- teenth day of August, Anno 1565. That I did not in wTiting communicate my judg- ment upon the Scriptures, I have ever thought myself to have most just reason. For considering myself rather called of my God to instruct the ignorant, comfort the sorroTN'fiil, confirm the weak, and rebuke the proud, by tongue and lively voice in these most corrupt days, than to compose boolvs for the age to come ; seeing that so much is A^Titten (and by men of most singular erudition) and yet so little well observed, T decreed to contain myself ^^ithin the bounds of that A SERMON, ETC. 265 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 secrets unknown to the vi^orld; and also, that he hath made my tongue a trumpet, to forewarn realms and nations ; yea, certain great revelations of mutations and changes, when no such things were feared, r.or yet were 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 haste, and in more ftdl perfection than my sorrow^l heart desireth. ^Notwithstanding these reve- lations and assurances, I did ever abstain to commit any thing to writing, contented only to have obeyed the charge of Him who commanded me to cry. If any then vAU ask, to what purpose this only sermon is set forth, and greater matters omitted, I \ answer. To let such as Satan hath not altogether f blinded see, upon how small occasions gi'eat offence 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 Edinburgh, so long as the king and queen were in town. This sermon is it that so offendeth such as would please the court, and will not appear to be enemies to the truth, yet they dare affinn, that I exceeded the bounds of God's messenger. I have therefore faithfi^illy committed unto wTiting, what- ] soever I could remember might have been offensive in that sermon, to the end, tliat as well the enemies of God's truth, as the professors of the same, may either note unto me wherein I liave offended, or at the least, cease to condemn mc. before they have convinced me by God's manifest word. 266 A SERMOJf, 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 ans^ver, that I am neither so impudent, that I \vill study to abuse the world in tliis great Hght, neither yet, so void of the fear of my God, that I will avow a lie in his own presence. And no less do I esteem it to be a lie, to deny or conceal that wliich 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 consult not with flesh and blood what I shall propose 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 (liow unpleasant soever they be to the world,) I dare no more deny them, than I dare deny that God hath made me his messenger, to forewarn the inobedient of their assiu-ed destruction. At that sermon v/ere auditors unto me, not only professors of the truth, and such as favom- me, but rank Papists, dissembling hypo- crites, and no small number of covetous claw-backs ^ of the new com't. Now I will appeal to the con- science of them all, as they will answer in the presence of the eternal God, that either they bear me record now, TVTiting the truth, or else note unto me the sen- tences offensive then by me pronounced, and now omitted in \^Titing : for in God's presence I protest, that so far as memoiy would serve me, I have written more vehemently than in the action I spake and pro- nounced. But of purpose I have omitted persuasions and exhortations which then were made [Here sometliwg is luanting,] 1 Parasites. ON ISAIAH, XXVI, 13-20. 267 SERMON ON ISAIAH, XXVL 13-20. Verse 13. " Lord, our God, other lords besides thee have ruled us" etc. — As the cunning mariner, being master, having his ship tossed with vehement tempest and winds contrarious, is compelled oft to traverse, lest that either by too much resisting to the violence of the waves, his vessel might be overwhelmed ; or by too much Hbert}^ granted to be carried whither the fury of the tempest would, liis ship should be driven upon the sliore, and so make shipwTeck — even so doth our prophet Isaiah, in this text wliich presently ye have heard read. For he, foreseeing the great deso- lation that was decreed in the council of the Eternal against Jerusalem and Judah ; to wit, that the whole people that bare the name of God should be dispersed ; that the holy city should be destroyed ; the temple, wherein was the ark of the covenant, and where God had promised to give his ow^n presence, should be burnt with fire ; the king taken, his sons in his own presence murdered, his own eyes immediately after to be put out ; the nobility, some cruelly murdered, some shamefully led a^vay captives ; and finally, the whole seed of Abraham razed, as it were, ft'om 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, -svithout fiirther resistance, than by pouring forth his and their dolorous complaints before the majesty of God ; as in the 13th, l7th, and 18th verses of this present text we may read. At other times he valiantly resisteth the 2GS A SERilOX, desperate tempest, and pronounceth the fearful de- struction of all such as trouble the church of God ; Avhich he pronounceth that God vnll multiply, even in such time as when it appeareth to be utterly extermi- nate. But because there is no final rest to the whole body, till the Head return to judgment, he calleth the afflicted to patience, and promiseth such a visitation, as whereby the wickedness of the A\dcked shall be dis- closed, and finally recompensed in their own. bosoms. These are the chiefcst points which by the grace of God we intend more largely at this present to entreat. First the prophet saith, ver. 13, " Lord, our God, other lords besides thee have i^led us^ This no doubt is the beginning of the dolorous complaint, in the which he first complaineth of the unjust t}Tanny that the poor afflicted Israelites sus- tained during the time of their captiAdt}\ True it is, that the prophet was gathered to his fathers in peace, before that this extremity apprehended the people. For an hundred years after his decease, was not the people led away captive. Yet he, foreseeing the assurance of the calamity, did beforehand indite unto them the complaint that afterwards they should make. But at the first sight it appeareth, that the complaint hath small weight. For what new thing was it, that other lords than God in his own person ruled them, seeing that such had been their regiment from the beginning? For who knoweth not, that Moses, Aaron, and Joshua, the Judges, Samuel, Da\dd, and other godly rulers, were men, and not God ? And so, other lords than God ruled them in their greatest prosperitv\ For the better understanding of this complaint, and of the mind of the prophet, we must First obsen^e, ox ISAIAH, XXVI, 13-20. 269 fi-om whence all authority and dommion floweth; and Secondly, to what end powers are appointed of God. The which two points being discussed, we shall the better understand what lords and what authority rule beside God, and who are they in w^liom God and his merciful presence rules. The first is resolved to us by the w^ords of the apostle, sa}dng, "There is no powder but of God." Da\id bringeth in the eternal God speaking to judges and ndel-s, saying, "I have said ye are gods, and the sons of the Most Highest '* And Solomon, in the person of God, afiirmeth 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, nor finally, W'hatsoever can be comprehended under the power of nature, that maketh the distinc- tion betwixt the superior powder and the inferior, or that doth estabUsh the royal throne of kings ; but it is the only and perfect ordinance of God, who willeth his power, terror, and majesty, in a part 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 whosoever would study to deface that order of regi- ment which God hath established, and by his holy word allowed, and bring in such a confusion, as no difference should be betwixt the upper powers and the subjects, doth nothing but evert and turn upside down the very throne of God, which he wills to be fixed here upon earth — as in the end and cause of this ordi- nance more plainly shall appear ; which is the second point we have to observe, for the better vmderstanding of the prophet's word and mind. The end and cause, then, why God printeth in the 270 A SERMON, weak and feeble flesh of man this imacf-e of liis ot\ti power and majesty, is not to puff up flesh in opinion of itself; neither yet, that the heart of him that is exalted above others, shall be lifted up by presump- tion and pride, and so despise others: but that he shall consider, that he is appointed lieutenant to One whose eyes continually watch upon him, to see and examine how he beliareth liimself in his office. St. 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 to the praise of such as do w^ell." (Rom., xiii.) Of which words it is e^ddent, 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 men may live in such society as before God is acceptable. And this is the very and only cause why God hath ap- pointed powers in this earth. For such is the fui'ious rage of man's coiTupt nature, that unless severe punish- ment 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 description of this common-place, for so should I not satisfy the text, which by God's grace I puqjose to absolve.^ This only by the way I would, that such as are placed in authority, should consider, whether they reign and mle by God, so that God ruleth them; or, if they rule ^\ithout, besides, and against God; of whom our prophet licre doth complain. K any lust to take trial of tliis point, it is not hard ; for IMoses in the election of judges, and of a Idng, describeth not oiily what persons shall be chosen to 1 Open up. OS ISAIAH, XXVI, 13-20. 271 that honour, but doth also give to him that is elected and chosen, the rule, by the which he shall try him- self whether God reign in him or not; sapng, " Wien he shall sit upon the throne of his kingdom, he shall Amte to himself an exemplar of this law in a book, 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 ftar the Lord his God, and to keep all the words of this law, and these statutes, that he may do them; that his heart be not lifted up above his brethren, and that he turn not from the command- ment, to the right hand, or to the left." (Deut., x^di.) The same is repeated to Joshua, in his inauguration to the government of the people, by God himself, saying, " Let not the book of this law depart from thy mouth, but meditate in it day and night, that thou mayest keep and do all that which is wTitten in it. For then shall thy way be prosperous, and thou shalt do prudently." (Josh., i.) The First thing then that God craveth of him that is called to the honour of a king, is, the knowledge of His mil revealed in his w^ord : the Second, is an upright and mlling mind to put in execution such things as God commandeth in his law, ^^itliout de- clininiT either to the rif]^ht hand or the left. Kings then have not an absolute power to do in their regiment what plcaseth them ; but their power is limited by God's word. So that if they strike where God commandeth not, they are but murderers; and if they spare, A^•here God commandeth to strilce, they and their throne are criminal, and guilty of the wickedness that aboundeth upon the face of the earth for lack of punishment. Oh, if kings and princes would consider what account shall be craved of them, 272 A SERMON, as well of their ignorance and misknowlcdge 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 (whom he calleth other lords besides God, both because of their ismor- ance of God, and by reason of their cruelty and in- liumanity,) had long ruled over them in all rigour, without pity or compassion had upon the ancient men, and famous matrons. For they being mortal enemies of the people of God, sought by all mean^ to aggravate their }'oke, yea, utterly to have exterminate the memoiT of them and of their religion from the face of the earth. After the first part of this dolorous complaint, the prophet declareth the protestation of the people, say- ing, " Nevertheless, only in thee shall we remember thy name." Others read it, " But we ■\vill remember thee only, atid thy name;" but in the Hebrew, there is no conjunction copulative in that sentence. The mind of the prophet is plain, to wit, that notwith- standing the long sustained affliction, the people of God dechned not to a false and vain rehgion, 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 call to mind the doctrine and promise which sometimes they heard, albeit in their prosperity they did not sufficiently glorii}- God, who so mercifully ruled in the midst of them. The temptation, no doubt, of the whole Israelites, was great in those days. They were earned captives from the land of Canaan, which was to them the gage and pledge of God's favour towards them; fur it was the inheritance that God promised ON ISAIAH, XXVI, 13-20. 273 to Abraham, and to his seed for ever. The league and covenant of God's protection appeared to have been broken. They lamentably complain, that they saw not their accustomed signs of Gi-od's merciful presence. The true prophets were few, and the abo- minations used in Babylon were exceeding manv And so, it might have appeared to them, that in vam it was that they were called the posterity of Abraham, or that ever they had received law, or form of right religion from God. That we may the better feel it in ourselves, the temptation, I say, was even such, as if God should utterly destroy all order and pohcy that this day is within his church; that the true preaching of the word should be suppressed, the right use of sacraments abolished, idolatry and papistical abominations erected up again; and there\\dth, that our bodies should be taken prisoners by Turks, or other manifest enemies of God, and of all godliness. Such, I say, was their temptation. How notable then is this their confession that in bondage they make; 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 call to mind the de- liverance promised. Hereof have we to consider, what is our duty, if God bring us (as for our offences and unthankfulness justly he may,) to the like extremity. This confession is not the fair flattering words of hypocrites, lying and bathing in their pleasures; but it is the mighty operation of the Spirit of God, who leaveth not his own destitute of some comfort, in their most desperate cakmities. This is th^n our duty, not only to con- fess our God in the time of peace and quietness, but he chiefly crave th, tliat we avow him in the midst of 1 s 274 A SERMON. his and our enemies. And this is not [in us] to do; but it behoveth, that the Spirit of God work in us. above all power of nature. And thus we ought earnestly to meditate, before the battle rise more ve- hement which appeareth not to be far off. 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 whom God was rightly kno-^Ti: 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 pro- mised 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 extremitj% as that his ovm name in them should be blasphemed? The prophet Ezekiel, that saw this horrible destruction forespoken by Isaiah put in just execution, giveth an answer in these words, "I gave unto them laws that were good, in the which, whoso- ever should walk, should live in them. But they would not walk in my ways, but rebelled against me : and therefore I have given unto them laws that are not good, and judgments, in the which they shall not live." (Ezek., xx.) The writers of the books of Kings and Chronicles declare this in more plain words, say- ing, The Lord sent unto them his prophets rising early, desiring of them to return unto the Lord, and to amend their Tricked ways, (for he would have spared his people and his tabernacle:) but they mocked his servants, and would not return imto the Lord their God, to walk in his ways. Yea, Judah itself kept not the precepts of the Lord God, but walked in the manners and ordinances of Israel, that is. of such as ON ISAIAH, XXVI, 13-20. 275 then had declined to idolatry, from the days of Jero- boam. And therefore, the Lord God abhorred the whole seed of Israel, that is, the whole body of the people; he promised them and gave them into the hands of those that spoiled them, and so, he cast them out from his presence. Hereof it is evident, that their stubborn disobedi- ence 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 w^ord, and that order of justice that by him, for the comfort of man, is estabUshed among men. It is no doubt, but that obedience is the most acceptable sacrifice unto God, and that which above all things he requireth: that when he manifesteth himself by his word, that men follow, according to their vocation and command- ment. Now, so it is, that God by that great Pastor, our Lord Jesus, now manifestly in his word calleth us from aU impiety, as well of body, as of mind, to holi- ness 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 sacraments. 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, Scotland, have a king to reign over thee injustice, 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, Edin- v 276 A SERilOX, burgh in especial, that before punished the land of Judah, and the city of Jerusalem. "Every realm or nation (saith the prophet Jeremiah,) that likewise offendeth, shall be likewise pimished." But if thou shalt see impiety placed in the seat of justice above thee, so that in the thi'one of God (as Solomon doth complain, Eccles., iii,) 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 and the aged, the captain and the honourable, the counsellor and the cunning artificer. And I will appoint, saith the Lord, children to be their princes, and babes shall rule over them. Children are extortioners of my people, and women have rule over them. (Isa., iii.). If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all godliness, and wicked men without God to reign above us, let us accuse and condemn ourselves, as the only cause of our o^Mi miseries. For if we had heard the voice of the Lord our God, and given upright obedience to tne 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. Ver. 14. — " The dead sJiaU not Uve (saith he,) neither shall the tyrants, or the dead arise, because Thou hast visited and scattered them, and destroyed all their me- iTwryT From this 14th verse, unto the end of the 19th, it appeareth, that the prophet observeth no order; yea, that he speaketh things directly repugning one to ox ISAIAH. XXVI, 13-20. 277 another. For first he saith, "The dead shall not live;" after, he affirmeth, "Thy dead men shall live." Secondly, he saith (ver. 15), "Thou hast visited and scattered them, and destroyed all their memorj^:" Immediately thereafter he saith, "Thou hast increased the nation, Lord, thou hast 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 Uve; to be so destroyed that no memorial remaineth, and to be so increased, that the coasts of the earth shall be re- plenished, seem to import plain contradiction. For removing of tliis doubt, and for better under- standing of the prophet's mind, we must understand that the prophet had to do with diverse sorts of men. He had to do with the conjured and manifest enemies of God's people, the Chaldeans or Babylonians, even as such as profess Christ Jesus, have to do with the Turk and Saracens. 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 at this day are our pestilent Papists in all realms and nations, there rested only the tribe of Judah, and Jerusalem, where the form of true religion was observed, the law taught, and ordi- nances of God outwardly kept. But yet there were in that body (I mean, in the bosom of the \'isible church,) a great number that were lijqDOcrites, as at this day are yet among us, that profess the Lord Jesus, and have refused papistry; not a fe^v that were licentious livers ; some that had turned their back to God, that is, had forsaken all true relijnon; and some 278 A SERM02T, that lived a most abominable life, as Ezekiel saith in his vision. (Ezek., viii.) 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 most perfect order. And first, after the first part of the complaint of the afflicted, as we have heard, in vehemency of spirit he bursteth forth against all the proud enemies of 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 them, and destroyed their me- morial." In which words, he fighteth against the present temptation, and dolorous estate of God's people, and n gainst the insolent pride of such as oppressed them : as the prophet should say, ye troublers of God's people, howsoever it appeareth to you in this your bloody rage, that God regardeth not your cruelty, nor considereth not what violence ye do to his poor afflicted, yet shall ye be visited, yea, and your carcases shall fall, and lie as stinking carrion upon the face of the earth : ye shall fall without hope of life, or of a blessed resurrection. Yea, however ye gather your substance, and 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 tyrants their admonition, and the afflicted church inestimable comfort. The tyrants that now do oppress, shall receive the same end as they which have passed before ; that is, they shall die, and fall vsdth shame, without hope of resiurection, as is aforesaid: not that they shall not arise to theii ON ISAIAH, XXVI, 13-20. 279 own confiision, and just condemnation ; but that they shall not recover power to trouble the servants of God, neither yet shall the wicked arise, as David saith, in the counsel of the just. Now have the wicked their counsels, their thrones, and final hand- ling, for the most part, of all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of men's presence, yea, they are more vile before these proud tyrants, than is very dirt and mire that is trodden under foot. But in that glorious resurrection this estate shall be changed. For then shall such as now by their abominable liv- ing and cruelty destroy the earth, and molest God's children, see Him whom they have pierced. (Rev., i.) They shall see the glory of such as now they perse- cute, to their terror and everlasting confusion. The remembrance hereof ought to make us patient in the days of affliction, and so to comfort us, that when w^e see tyrants in their blind rage tread under foot the saints of God, that utterly we despair not, as if there were neither wisdom, justice, nor power above in the heavens, to repress such tyranny, and to redress the dolours of the unjustly afflicted. No, brethren ; let us be assured, that the right hand of the Lord will change the state of things that be most desperate. In our God there is wisdom and power, in a moment to change the joy and mirth of our enemies into ever- lasting mourning, and our sorrows into joy and glad- ness that shall have no end. Let u? 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 look for, unless God of his mercy quench it, is more than blind — ^yet, I say, let us not be discouraged; but 280 A SERMOI?", with unfeigned repentance let us return to the Lord our God; let us accuse and condemn our former negUgence. and steadfastly depend upon his promised dehverance; 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 dis- cussed, if time will suffer, after we have passed through the text. Now proceedeth the prophet, and saith, Ver. 15. " Tliou hast increased the nation, Lord, thou hast increased the nation ; thou art made glorious ; thou hast enlarged all the coasts of the earth.'''' 16. '^ Lord, in trouble have they visited thee; they poured out a prayer when thy chastening luas upon them." In these words, the prophet giveth consolation to the afflicted, assuring them, that how horrible soever that desolation should be, yet should the seed of Abraham be so multiphed, 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, w^hen it was made. For who could have been persuaded, that the destruction of Jeru- salem 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 aboHshing of the seed of Abraham? But we must consider, to what end it was that God revealed himself to Ab- raham; and what is contained in the promise of the multiphcation 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 under- ox ISAIAH, XXVI, 13-20. 281 Stand, that without God first call man, and reveal himself unto liim, that flesh can do nothing but rebel against God. For Abraham, no doubt, was an idolater, before God called hun from Ur of the Chal- dees. (Josh., xxiv.) The promise was made, that the seed of Abraham should be multipHed as the stars of heaven, and as the sand of the sea; which is not simply to be understood of his natural seed, although it was sometimes greatly increased; but rather, of such as should become the spiritual seed of Abraham, as the apostle speaketh. (E-om., ix.) Now, if we be able to prove, that the right knowledge of God, his \^dsdom, justice, mercy, and power, were more amply declared in their captiAity, 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 razed 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 deliver- ance, and after the same, to the coming of the Mes- siah. It is no doubt but that Satan intended, by the dispersion of the Jews, so to have profaned the whole seed of Abraham, that among them should neither have remained the true knowledge of God, nor yet the spirit of sanctification, but that all should have come to a like ignorance, and contempt of God. For I pray you, for what purpose was it, that Daniel and his fellows were tal^en into the king's court; were commanded to be fed at the king's table, and were put to the schools of their divines, soothsayers, and iistrologers ? It may be thought, that it proceeded from the king's humanity, and of a zeal that he had 282 A SERMOX, that they should be brought up in virtue and good leamingr: and I doubt not but it was so understood of a great number of the Jews. But the secret practice of the devil was understood of Daniel, when he refased to defile himself vdth the king's meat. which was forbidden to the seed of Abraham in the law of their God. (Dan., i.) TTell, God beginneth shortly thereafter, to show himself mindful of his promise made by his prophet; and he beginneth to trouble Xebuchadnezzar himself, by shoT\ing to him a vision in his dream: which did the more trouble him, because he could not forget the teiTor of it, neither yet could he remember what the vision, and the parcels thereof were. WTiereupon were called all diA-iners, intei-pretei-s of dreams, and soothsayers, of whom the king demanded, if they could let him understand what he had dreamed. But while they answer, that such a question used not to be demanded of any soothsayer or magician, for the resolution thereof appertained only 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 de^il most envied,) to have suffered the same judgment, fie claimeth, and asketh time to disclose that secret; (I only touch the histon% to let you see by what means God increaseth his knowledge:) which being granted, the vision is revealed unto him. He showeth the same to the king, with the true interpretation of it ; adding, that the knowledge thereof came not from the stars, but only from the God of Abraham, who onlv was, and is, the true God. "Which thing being understood, the king burst forth in his confession, sannvill visit the iniquity' of the inhabitants of the earth upon them. And lest that any should think that the wrong-doers are so many, that they cannot be called unto account, he giveth unto the earth, as it were, an office and charge, to bear vtdtness against all those that have Nvrought wickedly, and chiefly against those that have shed innocent blood from the beginning; and saith that the earth shall disclose her blood, and shall no more hide her slain men. If the tjTants of the earth, and such as delight in shedding of blood, should be persuaded that this sentence is true, they should not so furiously come to their own destruction. For what man can be so enraged, that he would willingly do even before the eyes of God, that which might pro- voke his majesty to anger; yea, provoke liim to become liis enemy for ever, if that he understood, how fearful a thing it is to fall into the hands of the living God ? The cause then of this bhnd fury of the world, is the ignorance of God, and that men think that God is but an idol; and that there is no Imowledge 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, af- iirming, that as the eyes of the Lord axe upon the just, and as his ears are ready to receive their sobbing and prayers, so is his angry visage against such as work iniquity. He haleth, and holdeth in abomi- nation, every deceitful and blood-thirsty man, whereof he hath given sufficient document from age to age, in ox ISAIAH, XXVI. 13-20. 307 preserving the one, or at least, in revenging of their cause, and in punishing of the other. Where it is said, that the Lord will come from his place, and that he ^^dll visit the iniquity of the inha- bitants of the earth upon them, and that the earth shall disclose her blood, we have to consider, what most commonly hath been, and what shall be the con- dition of the church of God; to wit, that it is not only hated, mocked, and despised, but that it is exposed, as it were, for a prey, unto the fiiry of the -wicked, so that the blood of the children of God is spilt like water upon the face of the earth. Tlie understanding whereof, although it be unpleasant to the flesh, yet to us it is most profitable, lest that we, seeing the cruel entreatings of God's servants, begin to misknow the Spouse of Jesus Christ, because that she is not en- treated in this unthankful world, as that the just and upright dealing of God's children doth deserve; but contrariwise, for mercy, they receive cruelty; fordoing good to many, of all the reprobate they receive eWl. And this is decreed in God's eternal counsel, that the members may follow the trace of the Head, to tlie end, that God in his just judgments should finally condemn the wicked. For how should He punisli the inhabitants of the earth, if their iniquity deserved it not ? How should the earth disclose our blood, if it should not be unjustly spilt? We must then com- mit ourselves into the hands of our God, and lay down our necks, yea, and patiently suffer our blood to be shed, that the righteous Judge may require account, as most assuredly he shall, of all the blood that hath been shed, from the blood of Abel the just, till the day that the earth shall disclose the same. I say, every one that sheddeth, or consenteth to shed the 308 A SERMON, blood of God's children, shall be guilty of the whole. So that all the blood of God's children shall cry for vengeance, not only in general, but also in particular, upon every one 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 itself pronounced, that all the blood that was shed from the days of Abel, unto the days of Zachariah, should come upon that unthankful generation, that heard His doctrine, and refused it. The reason is evident: for as there are two heads and captains that rule upon the whole world, to wit, Jesus Christ, the prince of justice and peace, and Satan, called the prince of the world; so are there but two armies, that have continued battle from the beginning, and shall fight unto the end. The quarrel is one which the army of Jesus Christ sustains, 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's sake, sub- scribeth, as it were, with his hand, the persecution of all that have passed before him. And tliis ought the tyrants of this age deeply to consider; for they shall be guiltj'- not only of the blood shed by them- selves, 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 w^hose sake they suffer, shall not forget to revenge their cause. I am not ignorant, that flesh and blood ON ISAIAH. XXVI, 13-20. 309 will think that kind of support 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 tliis life, or if death temporal should bring unto us any damage, our desire in that behalf were not to be condemned. But seeing that death is common to all, and that this temporal life is nothing but misery, and that death doth fully join us wdth our God, and gives us the possession of our inheritance, why should we think it strange to leave this world, and go to our Head, and sovereign Captain, Jesus Christ? 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 pro- phet would accuse the cruelty of those, that dare so unmerciftilly rive fi'om the breasts of the Earth, the dearest children of God, and cruelly cut their throats in her bosom^ who is by God appointed the common mother of mankind ; so that she unwillingly is com- pelled to open her mouth, and receive their blood. If such tyranny was used against any natural woman, as \dolently to pull her infant from her breasts, cut the throat of it in her owm bosom, and compel her to receive the blood of her dear child in her o\ati mouth, all nations would hold the fact so abominable, 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, little and despised flock of Christ Jesus, for He that seeth your grief, hath power to revenge it ! He that vAW not sufPer one tear of your's to fall, but that shall be kept and resented in his bottle, till 310 A SERMOy, the fulness thereof he poured down from heaven upon those that caused you to weep and mDurn — this your merciiul God, I say, wdll not suffer your blood for ever to be covered with the earth. Nay, tlie flaming fires that have hcked 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 ciniel blood-shedders, is to purge the land from blood, and as it were, to sanctify it — the earth, I say, shall purge herself of it, and show it be- fore the face of God ; yea, the beasts, fowls, and other creatures whatsoever, shall be compelled to render that which unjustly they have received, be it flesh, blood, or bones, that appertained to thy children, Lord; which altogether thou shalt giovify, according to thy promise made to us in Jesus Christ, thy Son ; to whom with thee, and the Holy Ghost, be honour, praise, and glory for ever and ever, Amen ! Let us now humble ourselves in the presence of our God; and from the bottom of our hearts let us desire him to assist us wdth the power of his Holy Spirit, that although for our former negligences God give us over into the hands of others, than such as rule in his fear, that yet he let us not forget his mercy, and that glori- ous name that hath been proclaimed amongst us: but that we may look throughout the dolorous storm of his present displeasure, and see, as w^ell what punish- ment he hath appointed for the cruel tjTants, as what reward he hath laid in store for such as continue in his fear, to the end. That it would further please Him, to assist, that albeit we see his church so diminished, that it shall appear to be brought, as it were, to utter extermination, that yet we may be as- sured, that in our God there is power and wall to ox ISAIAH, XXVI, 13-20. 311 increase the number of his chosen, even till they be enlarged to the uttermost coasts of the earth. Give us, Lord, hearts to visit thee in time of our affliction; and that albeit we see none end of our dolours, that yet our faith and hope may conduct us to the assured hope of that jojful resurrection, in the which, we shall possess the fruit of that for the which now we travail ! And in the mean season, grant unto lis, Lord, to repose ourselves in the sanctuary of thy promise, that in thee we may find comfort, till this thy great indignation begim amongst us, may pass over, and thou thyself appear, to the comfort of thy afflicted, and to the ten-or of thine enemies. Let us j>ray with heart and mouth : Almighty God, and merciful Father, etc. Lord, in thy hands I commend my spirit; for the terrible roaring of guns, and the noise of armour, do so pierce my heart, that my soul thirsteth to depart. The last of August, 1565, at four in the afternoon; written indigestly, but yet truly, so far as memory would serve, of those things that in public preaching I spoke upon Sunday, the 19th of August, for the which I was discharged to preach. Be mercifid to thy flock, Lord, and at thy good pleasure put end to my misery! John Knox. 312 LETTERS OF JOHN KNOX. L TO HISMOIEER-INLAW. He comes and shall not tarry, in whom is our comfort and final felicity. DEARLY BELOVED Sister in J-sus, our Sovereign. Rejoice now, and be glad from the heart, for that which long the prophets of God have cried, appeareth now shortly to come to pass — the elect of God to suf- fer, as they have done from the beginning. And why shall you rejoice therein? Because it is a sure seal and testimony of that word which we profess, to be the very true and infalhble word of God, to the which, he who adheres, shall not be confounded — and also, be- cause our glory cannot be perfect, till first we taste of that cup which, albeit it be unpleasing to the flesh, yet is it most wholesome and profitable for us. The cause of these my words, is not sudden chance that newly is happened, but the perpetual and constant course of God's true Word, from the first declaration thereof to the world. miserable, unthankful, and most mischievous world! what shall be thy condem- nation, when He that has so often gently provoked thee to obey his truth, shall come in his glory, to punish thy contempt? Who shall hide thee from the presence of that Hon whom thou didst persecute in every age? What shall excuse thee, that so tjTan- aously hast shed the blood of such as faithfully la- ooured to bring thee from blind ignorance and idolatry', when stubborn contemners shall crj-, "Mountains, fall LETTER TO HIS MOTHER-IX-LATV. 313 on US, and hide us from the presence of the Lord!" Dear Sister, we shall be placed in most security ^^ith the Lamb, in whose blood we are purged. My Lord of Westmoreland has wTitten unto me this Wednesday, at six of the clock at night, imme- diately thereafter to repair unto him, as I will answer at my peril. I could not obtain licence to remain the time of the sermon, upon the morrow. Blessed be God, who does ratify and confirm the truth of His Word from time to time, as our weakness shall re- quiie. Your adversary. Sister, doth labour, that you should doubt whether this be the Word of God or not. If there had never been testimonial of the undoubted truth thereof before these our ages, may not such tilings as we see daily come to pass, prove the verity thereof? Doth it not affirm, that it shall be preached, and yet contemned, and lightly regarded by many? that the true professors thereof shall be hated by father, mother, and \\ife, of the contrary religion ? that the most faithful shall cruelly be persecuted ? And Com- eth not all these things to pass in ourselves? Rejoice, Sister, for the same Word that foi e-speaketh trouble, doth certify us of the glory subsequent. As for my- self albeit the extremity should now apprehend me, it is not come unlooked for. But alas ! 1 fear that yet I am not ripe, nor able to glorifj^ Christ by my death. But what lacketh now, God shall perform in the own time. Where God saith, "It repenteth me that 1 made Saul king," he means not, that Saul at any time was a member of Christ's body ; but that he was a tem- poral officer, promoted of God, and yet most inobedient to his commandment ; and therefore, that he would provide another to occup}- his room : and that where 314 LETTER OF JOHX KNOX, he says, " I repent," we must understand him to speak after the manner of men, attemperating himself to our understanding. For otherwise, God repenteth not ; for before, his majesty knew the inobedience and rebellion of the wicked king. But, Sister, God the Father cannot repent, that he hath engrafted us mem- bers of Christ's body; for that were to repent the honour of His o'^ii Son, yea, and his own good work in us. Abide patiently, and give no place to the temptations of the adversary. Let him shoot his darts in his despite; but say you in your heart. The Lord is my defender, and therefore shall I not be con- founded: dolour shall be but for a moment, but ever and ever shall we reign with Jesus our Lord; whose Holy Spirit be ycur comfort to the end. Be sure I will not forget you and your company, so long as mortal man may remember any earthly creature. Your brother, Jonx Kxox. From Newcastle, 1553. n, TO HIS MOTHER-IX-LAW. Deaely beloved Sister, — After hearty com- mendation: As I can call to mind, there rests nothing in your \\Titings whereunto I have not answered, ex- cept God's repentance that he made Saul king. For understanding whereof, you s-hall consider, that the Spirit of God must attemper and submit himself oft- times to our weakness, and speak unto us who, by corruption, are made ignorant and rude, so that we may understand what he wcrketh by his incompre- hensible wisdom and inscrutable pro"vadence; while TO niS MOTHER-IX-LAW. 31cJ that yet there is no such thing in our God, as the vocal words, and first sense appeareth unto us. As when David saith, Rebuke me not, Lord, in thy hot displeasure — and in the book of Exodus, "The Lord was angry with Moses." And sundry other places of Scripture do attribute unto God not only such mem- bers as be in man, but also, such affections and un- stable passions, which nevertheless are not in God, who always in himself remains stable, constant, holy, and just. And of that soii: is that manner of speech, " It repenteth me that I have made Saul king." That is, My justice is compelled to eject and throw down the rebellious king from that estate and dignit}^ in which I have placed him ; and so, shall I appear to repent my former work. The Scripture attributes to God such conditions, qualities, and affections, as his majesty appeareth to show in his works upon his creatures. As when He plagues the world, then says the Scripture, "God did it in his anger." When he delivers such as long have suffered trouble, then says the Scripture, "God stretched out his hand" — "God Ufted up his eyes, his face, or countenance" — and yet no such thing can be in the Godhead. And there- fore. Sister, think not that God is changeable, and doth repent, albeit such appear; for so speaks the Scripture to instruct our infirmity. For before He appointed Saul to be king, his majesty knew his in- obedience, and how he was to be abjected;^ neither did Saul please him in Jesus his Son, but always was reprobate, and never did embrace the promise of re- mission and reconciliation in the said promises, albeit the Lord did promote him to worldly dignity; which is no sure sign of God's everlasting love and favour, seeing thereunto is placed as well the ungodly as godly. ^ Cast away. 316 LETTER OF JOHN KXOX. Then would you enquire, How shall we be assured of God's favour that changeth not? By his own word, which assures us, that such as knomng and lamenting their own corruption and great infirmities, and that embrace the satisfaction which is by the redemption in Christ's blood, are surely ingrafted in Christ's body, and therefore, shall never be separated nor rent ifrom him; as witnesseth Himself, saying. " Forth of my hands can none reive." ^ Look further of this matter, in the other letter written unto you. at such time as many thought I never should write after to man. Heinous were the delations laid against me, and many are the lies that are made to the council. But God one day shall destroy all lying tongues, and shall dehver his servant from calamity. I look but a day or other to fall into their hands, for more and more rageth the members of the devil against jne. This assault of Satan has been to his conftision, and to the glors^ of God ; and there- fore. Sister, cease not to praise God, and to call for my comfort, for great is the multitude of enemies whom, every one, the Lord still conform. I intend not to depart fi:'om Newcastle before Easter. My daily labours must now increase, and therefore, spare me so much as you can. My old malady troubles me sore, and nothing is more con- trarious to my flesh than v^Titing. Think not that I weary to visit you ; but unless my pain shall cease, I v^ill altogether become unprofitable. Work, Lord, even as pleaseth thy infinite goodness ; and relax the troubles at thy own pleasure, of such as seek thy glory to shine. And I bid you heartily farewell in Christ, our sovereign. — Your brother, Jonx Knox. At Newcastle, the 23rd of March, 1553. ^ P.uck, to take bv force. TO HIS MOTHER-IN-LAW. 317 m. TO HIS MOTHER-IN-LAW. The Lord shall put an end to all troubles. Dearly beloved Sister in our Sa^dour Jesus Christ, — The manifold and general assaults of the de\il raging against you, and troubling your rest, wliile you thirst and most earnestly desire to remain in Christ, doth certify unto me your very election, uhich the de^il emies in all the chosen of God. And iilbeit his arts be subtle, and tormenting painfully, yet thereof followeth great commodity — a hatred of your- self, who may not nor cannot resist as you would his temptations, and a continual desire of God's support; which two are most acceptable sacrifices in God's sight. Where the Adversary would persuade, that it maketh nothing what you think, because it shall not be imputed, there he is compelled to bear witness to the truth, but not of a true intent. Truly, neither thought nor deed shall be imputed unto you, for they are remitted in Christ's blood. But therefore do you not rejoice in thoughts and works repugning to God's express commandment; but do lament and mourn, that any such motion should remain in you; and de- sire to be made free from that corruption, by your champion, Christ. And so you shaU be, as he has promised. Other things, as time will permit, I will most gladly fulfil. I laud and praise my God, asking from my heart, that such as have professed his Son Jesus, contemn not his admonitions to the end. Amen. — Your brother in Christ Jesus, John Knox. From Carlisle, this Friday Afteniocn, 1553. 318 LETTER OF JOnN KXOX, IV. TO HIS MOTHER-IN-LAW. There is n ) condemnation to such as be in Clirist Jesus, to whom 1x3 all praise. Dearly beloved Sister, — After most hearty com- mendation. In my conscience I judge, and by the Holy Spiiit of my G od am fully certified, that you are a member of Christ's body, sore troubled and vexed presently, that the lusts and vain pleasures of the flesh mortified, you may shortly rest, and rise hereafter in honour and glory, whereto yet never attained mortal creature, but first they confessed themselves almost burnt in hell. "Wherefore persevere. Albeit the battle be strong, yet the glory of your deliverance may be ascribed, and wholly given to God alone. I think it best you remain till the morrow, and so shall we commune at large at afternoon. This day, you kno^\', to be the day of my study, and prayer unto God. Yet if yom^ trouble be intolerable, or if you think my presence may relieve yom* pain, do as the S])irit shall move jou : for you know, that I -udll be offended with nothing that you do in God's name. And oh ! how glad would I be to feed the hungry, and give medicine to the sick. Your messenger found me in bed, after a sore trouble, and most dolorous night; and so, dolour may complain to dolour, when we two meet. But the infinite goodness of God, who never despiseth the petitions of a sore troubled heart, shall at his good pleasure [remove these ^] pains that we presently sufier, and in place thereof, shall crown us \\ith glory and immortaUt}^ for ever. But, dear ^ ^ Here we have ventured to supply, from conjec'.r.re, two or three words cut out of the manuscript. TO HIS MOTHEK-IN-LAW. 310 Sister. ] aui even ofiiiind ^^itll faithfiilJob. that most sore tormented, that my pain shall have no end in this life. The power of God may, against the purpose of my heail, alter such tilings as appear not to be al- tered, as he did unto Job; but dolour and pain, -with sore ang-uish, ci'ies the contraiy. And tliis is more plain than ever 1 spake, to let you know, you have a fellow and companion in trouble. And thus, rest in Christ, for the head of the Serpent is already broken do^nl, and he is stinging us upon the heel. In great haste. Your brother, John Knox. From Newcastle, 1553. TO HIS MOTHEK-IK-LAW. Dearly beloved Sister, — In our Saviour and only Mediator, Jesus, who is the first-begotten of the dead; the sole and sovereign prince, exalted above all powers and potentates whatsoever; that by him we may, now sore afiiicted and punished in absence of our Bridegroom, receive immortality and glory, when he shall retmn to restore hbeity to the sons of God; of which number are you and I, beloved Sister, whom the enemy doth ti'ouble, not without permission of our heavenly Father, to further mortification of this wicked tiesh. Be persuaded of the merciful presence of our Lord God and Father, for he doth not ti-ouble you in sign of his wTath, absence, or not regarding of you. No, dear Sister, ever^^ sen whom the Father loveth, he chasteneth. But not ever -will He threaten ; but from time to time he giveth, and shall give rest, 320 LETTER OF JOIIX KXOX, as our utility shall require. Which thing may be unto your heart (as it is unto mine.) most comfortable remembrance, till that you may espy the providence of our God to be such, as his o^vn word does witness: that is, that sometimes he does turn away his face apparently even from his elect, and then are they in anguish and care; but mercifully returns he unto them, and gives gladness and consolation; which albeit it remain but the twinkling of an eye, yet is it the arles-penny^ of his eternal presence. Resist, Sister, and continue. My brother hath communicated his whole heart with me, and I perceive the mighty operation of God: and so, let us be established in His infinite goodness, and most sure promises; whose omnipotent Spirit be your comfort for ever. Your brother in Jesus Christ, John Knox. From Newcastle, 1553. VI. TO HIS MOTHEPrlX-LAW. RiGUT DEARLY BELOVED SiSTER in Our Sovereign, Jesus Christ, — Very dolour and anguish of heart will not suffer me at this instant to answer your letter: but to call for you I will not cease, and doubt not to o'. tain of God's free mercy, your continuance in Christ. Faithful is He that has commanded us to pray one for another, promising that our petitions are ' Earnest-money ; or small sura in hand with which a bargain is ratified. TO HIS MOTHER-IN-LAW. 321 acceptable, yea, and that we shall give life to such as sin not unto death. To sin to death is, to blaspheme the word of life, which once we have professed, and to fall back (not of fragihty, but of hatred and contempt,) to such idolatry and abomination as the wicked main- tain ; whereof I am most surely persuaded in the Lord Jesus, that your heart shall never do. You are in- grafted in the body, and by Him you shall be defended, but not vdthout dolour; for it behoves every member of his body, to suffer with the Head. That false and l}dng spirit does according to his wicked and deceiv- able craft, when he would cause you beheve that I know your rejection. No, false devil ! he lies: I am even equally cert:«fied of your election in Christ, as I am that I myself preacheth Christ to be the only Sa- viour, etc. I have more signs of your election than presently I can commit to writ Your brother, John Knox. At Newcastle, in haste, 1553. vn. TO HIS MOTHEK-IN-LAW. The Lord shall put end to all dolours at his good pleasure. Right dear beloved Mother: after most hearty commendation, — I have received your letter from your son, Mr. George, the piteous complaints whereof pierce and trouble my heart, having no com- fort but that the truth of God assures me, that from the hands of Jesus Christ may none wave. For see- ing that He is sent of God the Father, a triumphant 322 LETTER OF JOHN KNOX, victor, to conquer the kingdom, it should redound to his dishonour, if any should take the spoil from him. You have committed yourself to his protection, and have forsaken all sa\dours but him alone. The know- ledge of your sins does trouble and displease you? you know that his blood is a sufficient satisfaction for all believers therein. And albeit the Adversary would persuade you that you beheve not, trust not his de- ceivable lies. You beheve, and are also sorry, tiiat more constantly you cannot beheve, and therefore pray, " Lord, increase my faith." Our faith is not worthy of and for itself of remission of sins, and of the Ufe everlasting. But Jesus Christ is all-sufficiency to us, whose Justice and Holiness we embrace and re- ceive by faith ; which never can be perfect in us but that his mercy will accept it, how faint and feeble that ever it be, for his own infinite goodness and promise' sake. And therefore, abide patiently the Lord's deliver- ance to the end, remembering that our Head is entered into his kingdom by troubles and dolours without number; yea, it may be said, that every hour was anguish and pain increasing in our »Saviour Jesus, from the hour that his majesty received our mortal nature, until the rendering up the spirit in the hands of his Father, after that most lamentably he had complained in these words, "My God, my God, why hast thou forsaken me ?" which words deeply con- sidered by us, shall reheve a great part of our spiritual cross. For if so was the only Son entreated, and if it becomes the members to be like to the Head, -v^hy should we despair under such tribulations ? He did not only suffer povert}% hunger, blasphemy, and death, but also he did taste the cup of God's wrath against TO HIS MOTHER-iy-LAW. 323 sin, not only to make full satisfaction for his chosen people, but also, that he might learn to be pitiful to such as are tempted. And therefore despair not, for }'Our troubles be the infallible signs of your election in Christ's blood, being ingrafted in liis body. As for the assaults of your enemy sometimes alluring you to idolatry, sometimes to other manifest iniquity, so that you obey him not, altogether there is no danger ; but rather, the feeling of his continual assaults is the sign, that he hath not gotten victor}' over you, but that there is in you a spunlt^ of faith, which your heavenly Father shall never suffer to be quenched nor put out, but \rill Iveep and increase the same for his promise' sake. Deal' Mother, — so may and will I call you, not only for the tender affection I bear unto you in Christ, but also, for the motherly kindness you have shown unto me at aU times since our first acquaintance — albeit such things as I have desired (if so had pleased God,) and you and others have long desired, are never like to come to pass, yet shall you be sure that my love and care toward you shall never abate, so long as I can care for any earthly creature. You shall understand, that this 6th of November, I spake with Sir Robert Bowes in the matter you know, according to your request; whose disdainfiil, yea, despiteful words, have so pierced my heart, that my life is bitter unto me. I bear a good countenance with a sore troubled heart, while that he that ought to consider matters with a deep judgment, is become not only a despiser, but also a taunter of God's messengers, (God be merciful unto him). Amongst others his most unpleasing words, while that I was about to have Spark. 324 LETTER OF JOHN KNOX, declared my part in the whole matter, he said, "Away with your rhetorical reasons ! for I will not be per- suaded with them." God knows, I did use no rhetoric nor coloured speech ; but would have spoken the truth, and that in most simple manner. I am not a good orator in my own cause; but what he would not be content to hear of me,* God shall declare to him one day to his displeasure, unless he repent. It is sup- posed, that all the matter comes by you and me. I pray God that your conscience were quiet and at peace, and I regard not what country consume this my wicked carcase; and were it not that no man's unthankftdness shall move me (God supporting my infirmity) to cease to do profit unto Christ's congre- gation, the days should be few that England should give me bread. And I fear, that when all is done, I shall be driven to that end; for I cannot abide the disdainful hatred of those of whom not only I thought that I might have craved kindness, but also, to whom God hath been by me more liberal than they are thankfiil. But so must men declare themselves. Afilictions trouble me at this present; but yet I doubt not to overcome, by Him who will not leave comfort- less his afflicted to the end; whose omnipotent Spirit rest T\dth you. Amen. By yours unfeigned in Christ, John Knox. vm. TO HIS MOTHEMN-LAW. Deaely beloved Sister in our Saviour, — After the sight of your letter received fi'om your husband upon Saturday, the 19th of this instant December, TO HIS MOTHER-IN-LAW. 325 I partly was moved in my spirit, weighing with ray- self your continual trouble, which proceedeth from the infirmity and weakness of your soul, which ever thirsts for the presence of your Fathers mercy, that no mortal man can have at all times. Yea, Sister, the most perfect is ofttimes left without all sense and feeling thereof; and that, partly, because sin must needs be mortified day by day (and no fire so tries the gold, as that kind of cross tries our faith,) till it burn and consume in us not only the vain glory of the world, but also, that blind love we bear to our- selves. So that, in very deed, we hate and abhor ourselves, because we find neither constancy nor per- fection in this our corrupted nature; and therefore are we compelled to sob and groan for deliverance, by E^m who hath promised, and shall not deceive. This battle knoweth not the careless of the world, and therefore they live as brute beasts only, seeking such things as may please the flesh and appetites thereof, seldom beholding (alas, the more pity!) the end whereto man is created; not so much here to live, as it were, for a moment, in that which flesh reckons to be pleasm^e, as for to inherit the kingdom prepared for such as unfeignedly thu'sting their salva- tion to stand in Christ, by the redemption vs^hich is by his blood, do suflFer with him; as it is appointed by the providence of our Father, that the members shall be correspondent and like to the Head, who in anguish of extreme dolour cried, " My God, my God, why hast thou forsaken me ?'* Oh, words most dolorous, and voice most lamentable, to be heard proceed from the mouth of the Son of God I Consider, dear Sister, he was no debtor to sin nor death; and yet, this did he suffer, not only to make satisfaction to the justice of 326 LETTER OF JOHN KNOX; God, which we were never able to do; but also, to put us in comfort, that his suffering was not in vain, but even for our example, that in most extremity yet we shall look for deliverance, which we must needs receive, if we thirst for the same. Sister, albeit we hear not always God's word notably crjiag unto us, to put us in memorj^ that all that is in earth is tran- sitory-, yet have we the hand of our Father, that suffers us not to slumber and sleep in wantonness, vain-glorj-, and flesjily pleasure. I know w^ll, that the purpose of Satan is to slay and to destroy : but his counsels shall be confounded, as they were, in purchasing leave to trouble just Job. Upon Monday, I was mth your daughter Bowes, who hath her heartily commended unto you, and unto our sister Mnrjory. She forgot none of your direc- tions, but d: 1 declare unto me both your grief and her o\\'n, which I find both to proceed from one foun- tain. Praise be unto God, I left her in good comfort, referring thanks unto God for all his benefits. I was not, as yet I am, in good case to have travelled; for i had lain Thursday at night, and Friday all day, sore troubled in the gravel. 1 know the cause and ori- ginal, but I cannot remedy; but He who willeth me to suffer, shall, at his pleasure. It will be after the twelfth day before I can be at Berwick, and almost T am determined not to come at all. You know the cause. God be more merciful unto them, than they are equitable to me in judgment. The testimony of my own conscience absolves me before His face, who looks not upon the person of man. With troubled heart and weak body, at Newcastle, this Tuesday, 22nd of December, 1553. Your brother, Jon:; Knox. TO HIS MOTHER-IN-LAW, 327 I may not answer the places of Scripture, nor yet wTite the Exposition of the sixth Psalm, for every day of this week must I preach, if the wicked carcase will permit. rx. TO HIS MOTHER-IX-LAIV. Beloved Sister, — After my hearty commendation. Touching the Angel of God sent to wTestle with Jacob. the matter shall be most easy to understand, if you shall mark, in what estate standeth Jacob departed from Laban. He was to enter into his native land, but not without great danger of his life, seeing before him was Esau, who before had conspired his death. And albeit Jacob had a promise of God to be kept, and also a commandment to enti^r into the land, and not to fear, yet when he comes to the ver\' point where danger appeareth, was sore afraid, fearing the coming of his brother Esau; as by gifts and rewards, by direc- tion of his messengers, by dividing of his companies to avoid the uttermost of his brother's hatred, evidently may be espied. This weakness and imbecihty resting in all men (yet not imputed for sin in God's elect.) the merciful providence of our God supports, as that his wisdom thinketh and judgeth to be expedient. And albeit he useth not one medicine to every patient, yet to ever}^ one of his chosen people giveth he at one time or other some sure and undoubted significations. that he knoweth their infirmity, taketh care for the same, and that he "will not suffer them to perish for ever, albeit the world and the devil rage most violently, to oppress and confound us that be most feeble and frail. And hereof have we an image most lively painted 328 LETTER OF JOHN KNOX, forth, in the wrestling of Jacob with the Angel. Jacob feared, that his brother Esau should vanquish and overcome him: God would witness the contrary, by that he made him able to resist, and prevail during the whole night, against an angel, a spiritual creature, who alone, by God's power, is of greater puissance and might, than all earthly creatures. And thus would God speak to the heart of Jacob: Jacob, why fearest thou man, who is but flesh, bones, and blood, seeing I have made thee able to wdth'^tand a spiritual creature? This night that thou hari en- dured in wrestling, signifieth unto thee, and unto God's elect after thee, all time of transitory trouble, where- unto I have supported thee; not only to confirm thee in my promise, but also for comfort of such as shall hereafter suffer adversity, that my very Angel hath not prevailed against thee. And therefore will I now change thy name fi^om Jacob, which signifieth a sup- planter, deceiver, or one that is weak; which name was given to thee, in that thou in thy nati\dty appre- hended the heel of thy brother, and did also, by counsel of thy mother, Eebecca, receive from thy father the benediction without his knowledge, which he provided for thy brother Esau. Which albeit it appeared to proceed from the counsel of the v\^oman, meaning de- ceit, 3^et because I was author thereof, and moved her heart and mind thereto, now mil I change that name, and thou shalt be called Israel, which signifies Strong by God. For by me you have ever been defended, and shall also be, to the end of this transitory battle ; and so art thou victor not only of men, but also of gods, that is, of angels, spiritual creatures. By this paraphrase upon the last part of the text, you may espy what is meant by the wrestling of Jacob TO HIS MOTIIER-IX-LAW. 329 with the Angel all night, and what by the changing of Jacob's name. The Angel touched the main or principal sinew of Jacob's thigh, whereby he became crooked and did halt, to witness unto him, that it was not by his own power that so long he had resisted. The thigh, you know, is the principal part that sus- tains man to stand; and therefore, being maimed or crooked in that part, he is unable to wrestle. And yet (a matter greatly to be wondered,) Jacob would not suffer the Angel to depart, till he gave unto iiim the benediction, (a response before written;) and this was done at the spring of the morning. Hereby is signified, that our victory proceedeth not from our owTi strength, but from the goodness of Him who, by his Spirit, poureth into us understanding, will, suffi- ciency, and strength; for without him can we do nothing. And lest we should glory, as that some power resteth with us. (for ever would the flesh rest in itself,) it is necessary that our thighs be touched, and we made crooked, that is, that all hope and com- fort of the flesh be taken from us, that we may learn to depend upon the promises of our most faithful God. Let us not despair, albeit all the strength not only within us, but also appearing in others, vanish and forsake us. Remember, Sister, that God never brought any excellent work to pass, till first man's judgment was despaired thereof; and this his majesty doth, to notify his power to the sons of men. Abel cried not for vengeance upon Cain the murderer, till first his blood was cruelly shed; Joseph obtained not dominion and power, till first he suffered great trouble and imprisonment, and in the opinion of his farther, was dead; Moses was not received in protection of Pharaoh's daughter, till first he was exposed to the 330 LETTER OF JOHN KNOX, danger of the flood. And finally, Jesus Christ, our champion and head, did not obtain victory above all his oneniies, so that after they might not trouble nor molopt him any more, till first he suffered the vile death of the cross. And so, Sister, albeit we be dejected even to the ground, yet with Jacob, let us hold fast the angel, that is, the promises of our God; and no doubt, benedic- tion shall follow in the spring of the morning, that is, after the cloudy storms of these dolorous nights, wherein we fight not only against flesh and blood, (and yet, that were a battle too strong for our puis- sance.) but also against spiritual mckedness in heavenly things; that is, sometimes against despair, which would call all God's promises in doubt; and sometimes against confidence in one's sel^ wherewith almost every living man is infected, albeit, alas ! every man doth not espy it. It is a sin dangerous and odious in God's sight; and happy are those that be entreated in the mercy of God, that they find no cause to rejoice in themselves! After long debate. Paul came to this knowledge, that when he found greatest weakness in himself, then did he glory, that the virtue and power of Jesus Christ might abide in him. Who earnestly can care for meat, yet feeleth not the pain of hunger? Who unfeignedly thirsts for diTink, that sustains not the dolour of drought? And wiio with fervent heart can desire to be rid and deUv- ered from the cares and dolours of this wicked flesh, yet tastes not the bitterness and anguishes thereof? And so. Sister, are troubles yery profitable for God's chosen people, as well to humble the proudness born with us, as to engender in us a thirst and desire of the life everlasting. TO HIS MOTHER-IN-LAW. 331 Jacob thought he had seen God face to face, when he saw the Angel, and by him attained to so gr.at knowledge; for he understood, by communing with him, what every point of his conflict meant, an 1 wherefore he was made impotent of his thigh. An 1 herein was not Jacob altogether deceived; for albeit he saw not the pure and very substance of Gr>il, as he is in his own essence, which, as God affirm - eth to Moses, no man can see and live, that is, no living man (in his mortal life,) to see, perceive, and behold the naked substance of God, as his majesty is in his own beauty and glory, for that sight is reserved to the life everlasting, where and when we shall see as we are seen : and therein shall stand our great comfort and felicity : Albeit, I say, Jacob saw not God so, yet saw he the goodness of his God, the power of his God, and the merciful providence of his God, taking care for him, to deliver him from pursuit of his enemies whom so greatly he feared, and in- structing him in such cases as appertained to his present comfort. And so, he saw God face to face; that is, he had a true and undoubted knowledge of God's will, and present favour towards him; for that is to see God, as Jesus Christ answereth unto Philip, desiring to see the Father, " He that seeth me," says Christ, " seeth the Father" — that is, he that under- standeth the cause why I am come into the world, and so believes in me (which is to see me by faith,) the same man seeth the Father; that is, understands and knows, that God the Father beareth an unfeigned favour toward him. Christ here meaneth not of any corporal sight, but of the eyes and sight of faith, which pierceth through the clouds of darkness, that is, through the wrath of God which our sins do de- 332 serve, to the brightness of the glory of our Fathers face, wherein we behold mercy and grace, in that he has given to us salvation and life in his only Son Jesus Christ. That our Saviour meant not here of any corporal sight it is plain; for Judas and many other reprobates saw the same face and visage of Jesus Christ, yea, also his works and wondrous signs, that either Peter, or any other of the apostles saw in the mortal flesh. And yet, no reprobate saw and considered God the Father, merciful to their offences in Jesus Christ. And so, the texts are not repugnant; for the text of Moses means, that no mortal creature in this life, for the dulness and infirmity of this cor- rupt nature, is able to behold the naked presence of God, as he is in his own substance and essence. And all other texts making mention that men have seen God, or spoken to God face to face, mean, that God reveals and notifies himself to such as he will, and in such form and similitude as his wisdom knows to be expedient for their infirmity. And thereby doth He instruct them of his counsel and godly ^vill, as you may perceive, by his visions shown to Isaiah and Ezekiel, and other more prophets of God, whereof to uTite my other great labours permit not. The contents of your other letter received long ago, I bear not now in mind : but I know your letter to be in custody, and so, at some convenient leisure, after advisement vdtli your doubts, I mil do diUgence to resolve them; or if you shall -s^Tite the same doubts again, if possible I will answer them, before I go. Be fen^ent in reading, fervent in prayer, and mercifiil to the poor according to your power, arid God shall put end to all dolours, when least is thought to the judg- ment of man. — ^Your brother unfeigned, John Knox. TO HIS MOTHER-IN-LAW. 333 X. TO HIS MOTHEE-IN-LAW. " Rise, Lord, stretch out thy hand : forget not the sobs of the oppressed." Psalm Ixx. Right dearly beloved Mother in our Saviour, Jesus Christ, — Now is our dolour appointed by God, and forespoken by his prophets, come upon us, as the dolour of a woman in the birth of her first child ; and so is it come, as with your ears, both openly and privately, oftentimes you have had declared. When I remember your great infirmity, and the strong battle that externally you fight, and call to mind how small comfort you have on earth, I am compelled to sob and grieve to him that only may give strength, comfort, and consolation, -without help of any creature, unto you in these most dolorous days. And good hope I have, that my petition shall not be repelled; but for Christ Jesus' sake accepted and granted: albeit not in such sort as you and I gladly would," yet, I doubt not, but in such sort we shall ob- tain it, as his glory, and our everlasting comfort and profit requireth. It hath not been without the most special provi- dence and favour of God, that these many days bypast, you have been grievously tempted, and sore assaulted, to revolt and turn back again to that abominable and blasphemous idolatry, which now, in God's anger, is erected, before the uttermost of his plagues be poured forth upon the stubborn and inobedient, who never would deUght in the truth of his word ; and therefore, of his just judgments most justly has he given them over, according to their heart's desire, to delight in 334 LETTER OF JOHN KNOX, lies, to their eternal damnation. In the days, I say, beloved mother, that no appearance there was that ever such abomination should have taken place so suddenly mthin this realm of England, }'0u were tempted and assaulted to turn back again to idolatr}-. Which tempting spirit, God, our heavenly Father, permitted to trouble you, partly, for that he would have you exercised in the battle, before the great danger approached, lest perchance you might have been overthrown, if unprovidedly, both occasion and temptation at once had assaulted you — and partly, that by continual repugnance, you might learn, how odious is all kind of idolatry in the sight of God. For Satan uses seldom to tempt, but in those things whereof he knows God most to be offended with; as pride, lust, covetousness, adultery, idolatry, and such like ; the committers whereof, and continuers in the same, Paul pronounces to have no portion in the kingdom of God. This is my hope, beloved mother, that in your con- tinual battle so far you have profited, that in this case, almost you need no admonition of me. But because it is my bound duty, not only by a common Christian spirit and tender love according to godliness, that we have had since our first acquaintance, to do the utter- most of my power for your comfort by pen, therefore will I write, because the bodies are now put asunder, to meet again at God's pleasure, that which by mouth, and face to face you have heard. If man or angel shall labour to bring you back fi:om the profession that once you have given, let them in that behalf be ac- cursed. And in any part concerning your faith and religion obeyed of you, if any trouble you above mea- sure, whether they be magistrates or carnal friends, TO HIS MOTHER-IN-LAW. 335 they shall bear their just condemnation, unless the^ speedily repent. But whosoever it be that shall solicit or provoke you to that abominable idol, resist you all such boldly unto the end, learning of the Holy Ghost, not to defile the temple of God with idols, neither yet to give your bodily presence unto them*, but obeying God more than man, avoid all appearance of iniquity. The necessity that all men have so to do (that willingly will not deceive themselves,) I remit, partly, to that which oft you have heard, and partly, to a general letter ^ \\Titten by me in great anguish of heart to the congregations, of whom I hear say, a great part, under pretence that they may keep faith secret in the heart, and yet do as idolaters do, begin now to fall before that idol. But oh, alas ! bhnd and deceived are they, as they shall know in the Lord's visitation, which so assuredly as our God Hveth, shall shortly apprehend these backsliders, amongst the midst of idolaters. With very grief of heart I write. Better it had been unto them, never to have known the truth, than so suddenly, to God's great dishonour, to have returned to their vomit. God of his infinite mercy grant unto them speedy repentance; for if the sin sleep long, I fear it shall awake to their perpetual confusion. But now, mother, comfort you my heart. God grant you may, in this my great affliction and dolorous pilgiimage. Continue stoutly to the end, and bow you never before that idol, and so will the rest of worldly troubles be unto me more tolerable. With my own heart I oft commune, yea, and as it were ' Tula rel'era to the Address to the Faithful, etc., in which he ex- posed the fallacy of the argument, that in tiniea of persecution, e.vtemal compliance with idolatry might be allowed, if the wor- shipper served God in hia heart. 336 LETTER OF JOHN KNOX. comforting myself, I appear to triumph, that God shall never suffer you to fall in that rebuke. Sure I am. that both you would fear, and be ashamed, to commit that abomination in my presence, who am but a wretched man, subject to sin and misery like to your- self But, oh, Mother! though no earthly creature should be offended "v\ith you, yet fear you the presence and offence of Him who, present in aU places, searcheth the very heart and reins; whose indignation once kindled against the inobedient, (and no sin more in- flameth his wTath than idolatry doth,) no creature in heaven nor in earth, that only is creature, is able to appease the same. And therefore, dear Mother, avoid and flee from it, even as from the death everlasting. Ver}^ love and careful sohcitude, which God knoweth my heart taketh for you, compels me to double ^ so ofttimes, and whereof a thing being uncertain, when God shall grant any opportunity to visit you again. But the Spirit of the Lord Jesus shall by his omnipo- tent and invincible power supply in you that which wanteth of worldly comfort, that the glory may be kno^^^l to be our God's alone, who for a time useth to comfort, sustain, and feed a creature by another; but in the end, he draws us (his o^mi image,) to himself, that by him alone, Tvithout the help of all, we may live, joise, reign, and triumph, as he has promised, by Jesus Christ his Son. One thing wiU I not conceal from you. Mother, that neither are we free, uor yet in our hearts do we glorify God as oiu* duty requireth, so long as that we have the carnal comfort and defence of creatures with ns. The whole man in body and soul shall evidently prove this conclusion: for this body that Hveth by meat, irink, clothing, and nourishment, we see it subject to 1 Repeat. TO HIS MOTHER-IX-LAW. 337 infirmity, yea, to mutability and fine,^ as the final death of all men declareth. And the soul even of the very elect, h^dng by the lively word of our heavenly Father, having a teacher tliat carries flesh, is always flomng and troubled with some fear; as in Christ's apostles, and many others, most manifestly we are instructed. But when all earthly creature ceaseth, then shall the sufficiency of God's Spirit work his own work. And therefore, beloved Mother, fear not the battle that you sustain, neither yet the infirmity that you find either in flesh or spirit. Only abstain from ex- ternal iniquity, that you make not your members pertinents to sin, and your imperfections shaU have no power to damn you; for Christ's perfection is im- puted to be yours, by faith which you have in his blood. Be assured, Mother, mllingly I will not de- ceive you: if any such infirmity were damnable, long ago I would have showed you the truth. But no more nor God is displeased, albeit that sometimes the body be sick, and subject to diseases, and so, unable to do the calUng; no more is he ofiended, albeit the soul in that case be diseased and sick. And as the natural father will not slay the body of his child, albeit tlirough sickness it faint, and abhor comfortable meats, no more (and much less) will our heavenly Father slay our souls, albeit through spiritual in- fir-'nity, and weakness of our faith, sometimes we refuse the lively food of his comfortable promises. Where the contempt of God is by his grace removed, and a love of justice and of the Hfe to come engrafi;ed in the heart, there is the infallible seal and testimony of the Holy Ghost, who shall perform his o^vn work 1 End, dissolution. 338 LETTER OF JOHN KNOX, in due season; for the power of God is known in our infirmity. And thus, commit I jou to the protection of Him, who by grace has called you fi:om darkness to light, by faith has purged your conscience and heart, and of his fi^ee mercy shall glorify you, accord- ing to his promise made unto them that obediently receive the message of life, in Clirist Jesus our Lord; whose omnipotent Spirit rest with you for ever. At Dieppe, the 20th of July, 1554, after I had "sdsited Geneva and other parts, and returned to Dieppe, to learn the estate of England and Scotland. My own estate 1 camiot well declare; but God shall guide the footsteps of him that is wilsome,^ and will feed him in trouble, that never was greatly solicitous for the world. If any collection might be made among the faithful, it were no shame for me to re- ceive that, which Paul refused not in the time of his trouble. But all I remit to His providence that ever careth for his own. Rest in Christ. Your Son with troubled heart, JOHN Knox. XL FROM SCOTLAND TO HIS MOTHEE-IN-LAW. The ways of man are not in bis own power. Albeit my journey toward Scotland, beloved Mo- ther, was most contrarious to my own judgment, before I did enterprise the same, yet this day I praise God for them who were the cause external of my resort to these quarters; that is, I praise God in you, and for you, whom he made the instrument to draw me fi'om the den of my own ease. You alone did draw me from the rest of quiet study, to contemplate 1 Of willin