A sermon preached by Iohn Knox minister of Christ Iesus in the publique audience of the Church of Edenbrough, within the realme of Scotland, vpon Sonday, the. 19. of August. 1565 For the which the said Iohn Knoxe was inhibite preaching for a season. To this is adioyned an exhortation vnto all the faythfull within the sayde realme, for the reliefe of suche as faythfully trauayle in the preaching of Gods worde. Written by the same Iohn Knoxe, at the commaundement of the ministerie aforesayd.
20 Come my people enter thou into thy chambers, and shut thy dores after thee hide thy selfe for a verie little while vntill the indignation passe ouer.
20 Come my people enter thou into thy chambers, and shut thy doors After thee hide thy self for a very little while until the Indignation pass over.
AS THE CONninge Maryner beinge Maister, hauing his ship tossed with vehemēt tempest, and windes cōtrarious, is compelled oft to trauerse, leaste that eyther by too much resisting to the violence of the waues, his vessell might be ouerwhelmed,
AS THE Conning Mariner being Master, having his ship tossed with vehement tempest, and winds contrarious, is compelled oft to traverse, jest that either by too much resisting to the violence of the waves, his vessel might be overwhelmed,
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For he foreseing the gret desolation that was decreed in the counsell of the eternal, against Ierusalem and Iudah, to weete, that the whole people that bare the nāe of GOD should be dispersed, that the holy city should be destroyed, the temple wherein was the Ark of couenant,
For he Foreseeing the great desolation that was decreed in the counsel of the Eternal, against Ierusalem and Iudah, to weet, that the Whole people that bore the name of GOD should be dispersed, that the holy City should be destroyed, the temple wherein was the Ark of Covenant,
and where GOD had promised to giue his owne presence, should be brent with her, the King taken, his sōnes in his owne presence murdered, his owne eyes immediately after to be put out, the nobility, some cruelly murdered, some shamefully lead away captiues,
and where GOD had promised to give his own presence, should be brent with her, the King taken, his Sons in his own presence murdered, his own eyes immediately After to be put out, the Nobilt, Some cruelly murdered, Some shamefully led away captives,
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and finally the whole sede of Abraham, rased as it were, frō the face of the earth, the Prophet (I say) fearing these horrible calamities, doth as it were, some times suffer himselfe and the people committed to his charge, to be carried awaye with the violence of the tēpest, with out further resistance,
and finally the Whole seed of Abraham, rased as it were, from the face of the earth, the Prophet (I say) fearing these horrible calamities, does as it were, Some times suffer himself and the people committed to his charge, to be carried away with the violence of the tempest, with out further resistance,
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O Lord our God, , other Lordes besydes thee haue ruled vs. This no doubte, is the beginning of the dolorous complaint in the which he first cōplayneth of the vniuste tirannye that the poore afflicted Israelites sustayned, during the time of their captiuitie.
Oh Lord our God,, other lords besides thee have ruled us This no doubt, is the beginning of the dolorous complaint in the which he First Complaineth of the unjust tyranny that the poor afflicted Israelites sustained, during the time of their captivity.
For a hundreth yeare after his deceasse, was not the people lead away captiue, yet he foreseing the assurance of the calamitie, did before hande endite vnto them the complaynt that after they shoulde make.
For a Hundredth year After his decease, was not the people led away captive, yet he Foreseeing the assurance of the calamity, did before hand endite unto them the complaint that After they should make.
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For the better vnderstanding of this complaynte, and of the minde of the Prophete, we must first obserue from whence al authoritie and dominion floweth ▪ And secondly, to what ende powers are appointed of God.
For the better understanding of this complain, and of the mind of the Prophet, we must First observe from whence all Authority and dominion flows ▪ And secondly, to what end Powers Are appointed of God.
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Of which places it is euidēt, that it is neither birth, influence of Starres, election of people, force of armes, not finally what soeuer can be comprehēded vnder the power of nature, that maketh the distinction betwixt the superior power and the inferior,
Of which places it is evident, that it is neither birth, influence of Stars, election of people, force of arms, not finally what soever can be comprehended under the power of nature, that makes the distinction betwixt the superior power and the inferior,
or that doth establish the royall throne of Kings, but it is the onely and perfect ordinance of God, who willeth his power, terror & Maiestie in a parte to shine in the thrones of Kings,
or that does establish the royal throne of Kings, but it is the only and perfect Ordinance of God, who wills his power, terror & Majesty in a part to shine in the thrones of Kings,
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and by his holy worde allowed, and bring in such a confusion, as no difference shuld be betwyxt the vpper powers and the subiects, doth nothing but euert & turne vpside downe the very throne of God, which he wil to be fixed here vpon earth,
and by his holy word allowed, and bring in such a confusion, as no difference should be betwixt the upper Powers and the Subjects, does nothing but evert & turn upside down the very throne of God, which he will to be fixed Here upon earth,
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as in the ende and cause of this ordināce more playnly shall appeare, which is the seconde poynte, we haue to obserue for the better vnderstāding of the Prophets words and minde.
as in the end and cause of this Ordinance more plainly shall appear, which is the seconde point, we have to observe for the better understanding of the prophets words and mind.
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The end and cause then, why God prynteth in the weake and feble flesh of man this Image of his own power & maiesty, is not to puffe vp flesh in opinion of it selfe,
The end and cause then, why God prynteth in the weak and feeble Flesh of man this Image of his own power & majesty, is not to puff up Flesh in opinion of it self,
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and so despise others, but that he shal cōsider that he is appoynted Lieutenaunt to one, whose eyes cōtinually watch vpon him, to see and examine howe he behaueth himself in his office, Saint Paul in fewe words declareth the end wherefore the sword is committed to the powers, saying, it is to the punishmēt of the wycked doers,
and so despise Others, but that he shall Consider that he is appointed Lieutenant to one, whose eyes continually watch upon him, to see and examine how he behaveth himself in his office, Saint Paul in few words Declareth the end Wherefore the sword is committed to the Powers, saying, it is to the punishment of the wicked doers,
For such is the furious rage of mans corrupt nature, that vnles seuere punishment were appointed and put in execution vpon malefactours, better it were that man shoulde liue among brute and wilde beastes, than among men.
For such is the furious rage of men corrupt nature, that unless severe punishment were appointed and put in execution upon malefactors, better it were that man should live among brutus and wild beasts, than among men.
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whether they raygne and rule by God, so that God ruleth them, or if they rule without, besides and against God, of whom our Prophet here doth complayne.
whither they Reign and Rule by God, so that God Ruleth them, or if they Rule without, beside and against God, of whom our Prophet Here does complain.
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when he shal sit vpō the throne of his kingdō, he shal write to himself an examplar of this lawe in a boke by the priests the Leuits, it shal be with him and he shall reade therin all the dayes of his life, that he may learne to feare the Lord his god,
when he shall fit upon the throne of his Kingdom, he shall write to himself an exemplar of this law in a book by the Priests the Leuits, it shall be with him and he shall read therein all the days of his life, that he may Learn to Fear the Lord his god,
let not the boke of this lawe depart fro thy mouth, but meditate in it day & night, that thou mayst kepe and do according to al that which is written in it.
let not the book of this law depart from thy Mouth, but meditate in it day & night, that thou Mayest keep and do according to all that which is written in it.
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The second is an vpright and willing minde to put in execution suche things as God commaundeth in his lawe, without declyning eyther to the right, or left hande.
The second is an upright and willing mind to put in execution such things as God commandeth in his law, without declining either to the right, or left hand.
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So that if they strike where god commaundeth not, they are but murderers, & if they spare, wher GOD commaundeth to strike, they and their throne are criminal and giltie of the wickednesse that aboundeth vpon the face of the earth, for lacke of punishment.
So that if they strike where god commandeth not, they Are but murderers, & if they spare, where GOD commandeth to strike, they and their throne Are criminal and guilty of the wickedness that Aboundeth upon the face of the earth, for lack of punishment.
In the person of the whole people he doth complayne vnto God, that the Babilonians (whō he calleth other Lordes besydes God, both bycause of their ignoraunce of God,
In the person of the Whole people he does complain unto God, that the Babylonians (whom he calls other lords besides God, both Because of their ignorance of God,
and by reason of their crueltie and inhumanitie) hadde long ruled ouer them in all rigor, without pitie or cōcompassion had vpon the aunciente men, and famous matrones.
and by reason of their cruelty and inhumanity) had long ruled over them in all rigor, without pity or concompassion had upon the ancient men, and famous matrons.
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After the first part of this dolorous complaynt, the Prophete declareth the protestation of the people, saying, neuerthelesse, onely in thee shall we remember thy name (others reade it, Put wee wyll remember thee onelye and thy name ) But in the Hebrew there is no Coniunction copulatiue in that sentence.
After the First part of this dolorous complaint, the Prophet Declareth the protestation of the people, saying, nevertheless, only in thee shall we Remember thy name (Others read it, Put we will Remember thee only and thy name) But in the Hebrew there is no Conjunction copulative in that sentence.
The minde of the Prophete is playne, to wit, that not withstanding the long sustayned affliction, the people of God declyned not to a false and vayne religion,
The mind of the Prophet is plain, to wit, that not withstanding the long sustained affliction, the people of God declined not to a false and vain Religion,
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The league & couenant of Gods protection appeared to haue beene broken. They lamentably cōplayne that they sawe not their accustomed signes of Gods merciful presēce.
The league & Covenant of God's protection appeared to have been broken. They lamentably complain that they saw not their accustomed Signs of God's merciful presence.
And therwith, that our bodies should be takē prisoners by Turks or other manifest enimies of God & of al Godlynesse ▪ Such I say was their temptatiō.
And therewith, that our bodies should be taken Prisoners by Turks or other manifest enemies of God & of all Godliness ▪ Such I say was their temptation.
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This people entreated as we haue heard, was the onely people vpon the face of the earth, to whō God was rightly knowen, among them onely were his lawes, statuts, ordinaunces,
This people entreated as we have herd, was the only people upon the face of the earth, to whom God was rightly known, among them only were his laws, statutes, ordinances,
And therfore the Lorde God abhorred the whole seede of Israell, that is, the whole body of the people, he promised them and gaue them into the hands of those, that spoyled them,
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,
It is no doubt, but that obedience, is the moste acceptable sacrifice vnto God, and that which aboue all things he requireth, that when he manifesteth himselfe by hys worde, that men follow according to their vocation and commaundement.
It is no doubt, but that Obedience, is the most acceptable sacrifice unto God, and that which above all things he requires, that when he manifesteth himself by his word, that men follow according to their vocation and Commandment.
And for this purpose, he hath erected the throne of his mercy among vs the true preaching of his word, together with the right administration of his sacramet, but what is our obedience.
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 Sacrament, but what is our Obedience.
Wouldst thou O Scotland haue a King to raigne ouer thee in iustice, equitie, and mercy? Subiect thou thy selfe to the Lorde thy God, obey his commaundements,
Wouldst thou Oh Scotland have a King to Reign over thee in Justice, equity, and mercy? Subject thou thy self to the Lord thy God, obey his Commandments,
But if thou shalt see impietie placed in the seate of iustice aboue thee, so that in the throne of God (as Salomon doth cōplayne) raigneth nothing but fraude and violēce, accuse thy owne ingratitude and rebellion against God.
But if thou shalt see impiety placed in the seat of Justice above thee, so that in the throne of God (as Solomon does complain) Reigneth nothing but fraud and violence, accuse thy own ingratitude and rebellion against God.
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and of all godlynesse, and wicked men without God, to raigne aboue vs: Let vs accuse and condempne our selues, as the onely cause of oure owne miseries.
and of all godliness, and wicked men without God, to Reign above us: Let us accuse and condemn our selves, as the only cause of our own misery's.
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For if we had heard the voyce of the Lord our God, & giuen vpright obedience vnto the same, God should haue blessed vs, he shoulde haue multiplyed oure peace,
For if we had herd the voice of the Lord our God, & given upright Obedience unto the same, God should have blessed us, he should have multiplied our peace,
The dead shall not liue, sayth be, neyther shall the tiraunts, or the dead arise, bicause thou hast visited and scattered them, and destroyed all their memorie. Frō this.14.
The dead shall not live, say be, neither shall the Tyrants, or the dead arise, Because thou hast visited and scattered them, and destroyed all their memory. From this.14.
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For remouing of this doubt, and for better vnderstanding of the Prophetes minde, we must vnderstand that the Prophet had to doe with diuers forts of mē.
For removing of this doubt, and for better understanding of the prophets mind, we must understand that the Prophet had to do with diverse forts of men.
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The tenne tribes all degenerate from the true worshipping, and corrupted with Idolatry, as this daye, are our pestilent papistes in al realmes and nations.
The tenne tribes all degenerate from the true worshipping, and corrupted with Idolatry, as this day, Are our pestilent Papists in all Realms and Nations.
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and ordinaunces of god outwardly kept, but yet there were in that body (I meane in the bosome of the visible Church) a great number that were hipocrits,
and ordinances of god outwardly kept, but yet there were in that body (I mean in the bosom of the visible Church) a great number that were hipocrits,
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as this day yet are among vs, that doe professe the Lorde Iesus and haue refused papistrie, not a fewe that were lycentious lyuers, some that had tourned their backe to God, that is had forsaken al true religion,
as this day yet Are among us, that do profess the Lord Iesus and have refused papistry, not a few that were licentious livers, Some that had turned their back to God, that is had forsaken all true Religion,
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And first after the first part of the complaint of the afflicted, as we haue heard, in vehemencie of spirite he bursteth forth against all the proude enimies of Gods people, all such as trouble them,
And First After the First part of the complaint of the afflicted, as we have herd, in vehemency of Spirit he bursteth forth against all the proud enemies of God's people, all such as trouble them,
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The proud Giants shall not arise. Thou hast scattered thē and destroyed their memoriall. In which wordes he fighteth against the present temptation, and dolorous estate of Gods people,
The proud Giants shall not arise. Thou hast scattered them and destroyed their memorial. In which words he fights against the present temptation, and dolorous estate of God's people,
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O ye troublers of Gods people, howsoeuer it appeareth to you in this your bloudy rage, that God regardeth not your crueltie, not considereth not what violence ye doe to his pore afflicted, yet shal ye be visited,
O you troublers of God's people, howsoever it appears to you in this your bloody rage, that God Regardeth not your cruelty, not Considereth not what violence you do to his poor afflicted, yet shall you be visited,
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yea, your carcases shal fal and lye as stinking carions vpon the face of the earth, ye shal fal without hope of life, or of a blessed resurrection.
yea, your carcases shall fall and lie as stinking carrions upon the face of the earth, you shall fall without hope of life, or of a blessed resurrection.
Yea, howsoeuer ye gather your substance & augment families, ye shal be so scattered, that ye shal leaue no memoriall of you to the posterities to come,
Yea, howsoever you gather your substance & augment families, you shall be so scattered, that you shall leave no memorial of you to the Posterities to come,
The tiraunts that now doe oppresse, shal receiue the same end that they which haue passed before, that is, they shal dye and fal with shame without hope of resurrection as is aforesayd, not that they shall not arise to their owne confusion & iust condempnation,
The Tyrants that now do oppress, shall receive the same end that they which have passed before, that is, they shall die and fall with shame without hope of resurrection as is aforesaid, not that they shall not arise to their own confusion & just condemnation,
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The remembrance hereof ought to make vs patient in the dayes of affliction, and so to comfort vs, that whē we see tiraunts in their blind rage tread vnder fote the saints of god, that vtterlye we dispaire not,
The remembrance hereof ought to make us patient in the days of affliction, and so to Comfort us, that when we see Tyrants in their blind rage tread under foot the Saints of god, that utterly we despair not,
vnlesse God of his mercye quench it, is moore than blinde.) Yet I say, let vs not be discouraged, but with vnfained repētance, let vs retourne to the Lorde our God, let vs accuse and condemne our former negligence,
unless God of his mercy quench it, is more than blind.) Yet I say, let us not be discouraged, but with unfeigned Repentance, let us return to the Lord our God, let us accuse and condemn our former negligence,
and stedfastly depende vpon his promised deliuerance, and so shal our temporal sorrowes, be conuerted into ioye euerlasting, the doubt that might be moued concerning the destruction of those whome God exalteth, shall be discussed if time wil suffer,
and steadfastly depend upon his promised deliverance, and so shall our temporal sorrows, be converted into joy everlasting, the doubt that might be moved Concerning the destruction of those whom God Exalteth, shall be discussed if time will suffer,
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Thou hast increased the nations, O Lorde, thou hast increased the nation, thou art made glorious, thou hast inlarged all the coastes of the earth. Lorde in trouble. &c.
Thou hast increased the Nations, Oh Lord, thou hast increased the Nation, thou art made glorious, thou hast enlarged all the coasts of the earth. Lord in trouble. etc.
For who coulde haue bene persuaded that the destruction of Ierusalem, should haue bene the meanes, wherby the nation of the Iewes shoulde haue bene increased, seing that muche rather it appeared that the ouerthrow of Ierusalem, shoulde haue beene the verie abolishing of the seede of Ahraham.
For who could have be persuaded that the destruction of Ierusalem, should have be the means, whereby the Nation of the Iewes should have be increased, sing that much rather it appeared that the overthrow of Ierusalem, should have been the very abolishing of the seed of Abraham.
The promise was made that the seede of Abraham should be multiplyed as the starres of heauen, and as the sande of the sea, which is not simply to be vnderstanded of his natural seede,
The promise was made that the seed of Abraham should be multiplied as the Stars of heaven, and as the sand of the sea, which is not simply to be understanded of his natural seed,
then can we not deny, but that God euen when to mans iudgement he had vtterly rased them from the face of the earth, did increase the nation of the Iewes,
then can we not deny, but that God even when to men judgement he had utterly rased them from the face of the earth, did increase the Nation of the Iewes,
It is no doubt, but that Sathan intended by the dispersion of the Iewes so to haue prophaned the whole seede of Abraham, that among thē should neyther haue remayned the true knowledge of God,
It is no doubt, but that Sathan intended by the dispersion of the Iewes so to have Profaned the Whole seed of Abraham, that among them should neither have remained the true knowledge of God,
But the secret practise of the Diuell, was vnderstanded of Danyell, when he refused to defyle himselfe with the kings meat, which was forbidden to the seede of Abraham in the lawe of their God.
But the secret practice of the devil, was understanded of Daniel, when he refused to defile himself with the Kings meat, which was forbidden to the seed of Abraham in the law of their God.
Wherupon were called al diuines, Interpretors of dreames, & Southsayers, of whom the King demaūded, if thei could let him vnderstād what he had dreamed.
Whereupon were called all Divines, Interpreters of dreams, & Soothsayers, of whom the King demanded, if they could let him understand what he had dreamed.
He reclaymeth and asketh tyme to disclose that secret. (I onely touch the historie, to let you see by what meanes God increaseth his knowledge) which being graūted, the visiō is reueled vnto him.
He reclaimeth and asks time to disclose that secret. (I only touch the history, to let you see by what means God increases his knowledge) which being granted, the vision is revealed unto him.
and is, the true God ▪ which thing vnderstanded, the king burst forth in his confession, saying, of a truth your God is the moste excellent of al Gods. And he is Lord of kinges and onely he that reuealeth the secretes, seeing that thou couldest open this secret.
and is, the true God ▪ which thing understanded, the King burst forth in his Confessi, saying, of a truth your God is the most excellent of all God's And he is Lord of Kings and only he that Revealeth the secrets, seeing that thou Couldst open this secret.
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this same king giueth a more notable confession, saying, the Lord God of Sydrack, Misack & Abednago is to be praysed, who hath sent his Angels and deliuered his worshippers, that put their trust in him, who haue done against the kings cōmaundement, who haue rather giuen their owne bodyes to torment, than that they woulde worship another God except their owne God.
this same King gives a more notable Confessi, saying, the Lord God of Sidrack, Misak & Abednago is to be praised, who hath sent his Angels and Delivered his worshippers, that put their trust in him, who have done against the Kings Commandment, who have rather given their own bodies to torment, than that they would worship Another God except their own God.
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For he was cōmitted to prisō among Lyons, bicause that he was deprehended breaking the kings iniunctiō, not that the king desired the destruction of Gods seruants,
For he was committed to prison among Lyons, Because that he was deprehended breaking the Kings injunction, not that the King desired the destruction of God's Servants,
Which considered with the soddaine destruction of Daniels enimies by the same Lyons, king Daryus besides his owne confession, wrote to all people, tongues, and nations after this forme.
Which considered with the sudden destruction of Daniel's enemies by the same Lyons, King Darius beside his own Confessi, wrote to all people, tongues, and Nations After this Form.
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This knowledge was yet further increased in the dayes of Cyrus, who giuing freedome to the captiues to returne to their owne natyue cuntry, giueth this confessiō.
This knowledge was yet further increased in the days of Cyrus, who giving freedom to the captives to return to their own native country, gives this Confessi.
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Thus sayth Cyrus the king of Persians, all the kingdomes of the earth hath the Lorde God of heauen giuen vnto me, and hath commaunded me that a house be built to him in Ierusalem, which is in Iuda.
Thus say Cyrus the King of Persians, all the kingdoms of the earth hath the Lord God of heaven given unto me, and hath commanded me that a house be built to him in Ierusalem, which is in Iuda.
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and that religion which they professed appeared vtterly to haue bene extinguished aboue mens expectation, I say, he brought fredome out of bondage, light out of darkenesse, and lyfe out of death.
and that Religion which they professed appeared utterly to have be extinguished above men's expectation, I say, he brought freedom's out of bondage, Light out of darkness, and life out of death.
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But so did the hande of God preuayle in the ende, that a decree was giuen by Daryus (by him I suppose that succeded to Cambises) not onely that all things necessarie for the building of the temple and for the sacrifices that were to be there brent, shoulde be ministred vpon the kings charges:
But so did the hand of God prevail in the end, that a Decree was given by Darius (by him I suppose that succeeded to Cambyses) not only that all things necessary for the building of the temple and for the Sacrifices that were to be there brent, should be ministered upon the Kings charges:
the God of heauen, who hath placed his name there, roote out euerye king and people (O that kings and nations should vnderstande) that shall put his hande eyther to change or to hurte this house of God that is in Ierusalem,
the God of heaven, who hath placed his name there, root out every King and people (Oh that Kings and Nations should understand) that shall put his hand either to change or to hurt this house of God that is in Ierusalem,
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and in the moste desperat daungers, it was preserued, til that the Messias promised, the glory of the seconde temple came, manyfested himselfe to the worlde, suffred and rose againe according to the scriptures.
and in the most desperate dangers, it was preserved, till that the Messias promised, the glory of the seconde temple Come, manifested himself to the world, suffered and rose again according to the Scriptures.
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Wherefore deare brethren, we haue no small consolation, if the estate of all thinges be this daye rightly considered, we see in what furie and rage the worlde for the moste parte is nowe raised against the pore Church of Iesus Christ,
Wherefore deer brothers, we have no small consolation, if the estate of all things be this day rightly considered, we see in what fury and rage the world for the most part is now raised against the poor Church of Iesus christ,
vnto the which, he hath proclaymed liberty after this feareful bōdage of that spirituall Babylon, in the which we haue beene holden captiues of longer space,
unto the which, he hath proclaimed liberty After this fearful bondage of that spiritual Babylon, in the which we have been held captives of longer Molle,
This promise hath our God performed in the multiplication of Abrahams seede, in preseruation of it when Sathan labored vtterly to haue destroied it, in deliuerance of the same as we haue heard from Babilon.
This promise hath our God performed in the multiplication of Abrahams seed, in preservation of it when Sathan laboured utterly to have destroyed it, in deliverance of the same as we have herd from Babylon.
He hath sent his sonne Christ Iesus clad in our flesh, who hath tasted of all our infirmities, (sinne except) who hath promised to be with vs to the ende of the worlde.
He hath sent his son christ Iesus clad in our Flesh, who hath tasted of all our infirmities, (sin except) who hath promised to be with us to the end of the world.
Shall we then thinke that he will leaue his church destitute in this moste daungerous age? Onely lee vs sticke to his truth and studye to conforme our lyues to the same,
Shall we then think that he will leave his Church destitute in this most dangerous age? Only lee us stick to his truth and study to conform our lives to the same,
The Prophet meaneth that such as in the time of quietnesse did not rightly regard God nor his iudgements, were compelled by sharpe corrections to seeke God,
The Prophet means that such as in the time of quietness did not rightly regard God nor his Judgments, were compelled by sharp corrections to seek God,
True it is that suche obedience deserueth small praise before men, for who can prayse or accept that in good parte which commeth as it were of mere compulsion.
True it is that such Obedience deserves small praise before men, for who can praise or accept that in good part which comes as it were of mere compulsion.
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as Dauid for a season, yet it maketh them carelesse, insolent, and in manye things vnmindeful of those things that God chiefly craueth of them, which imperfection espied,
as David for a season, yet it makes them careless, insolent, and in many things unmindful of those things that God chiefly craveth of them, which imperfection espied,
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when that God layeth his correction vpon his owne childrē, to call them from the venemous beastes of this corrupt worlde, that they sucke not in ouer greate haboundance, the poyson therof,
when that God Layeth his correction upon his own children, to call them from the venomous beasts of this corrupt world, that they suck not in over great haboundance, the poison thereof,
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and yet it is a thing so necessary to Gods children, that onlesse they be weaned frō the pleasures of the world, they can neuer feede vpon that delectable milke of Gods eternall veritie.
and yet it is a thing so necessary to God's children, that unless they be weaned from the pleasures of the world, they can never feed upon that delectable milk of God's Eternal verity.
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For the corruption of the one doth eyther hinder the other to be receyued, or else so trobleth the whole powers of man, that the soule can neuer so digest the truth of God,
For the corruption of the one does either hinder the other to be received, or Else so troubleth the Whole Powers of man, that the soul can never so digest the truth of God,
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It behoueth therefore that God himself shal violently pul his children from these venemous breasts, that when they lacke the liquor & poyson of the one ▪ they may visit him and learne to be nourished of him.
It behooves Therefore that God himself shall violently pull his children from these venomous breasts, that when they lack the liquour & poison of the one ▪ they may visit him and Learn to be nourished of him.
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We vnderstande then how God doth visite men, aswell by his seuere iudgementes, as by his mercifull visitation of deliuerance from trouble or by bringing trouble vpon his chosen for their humiliation.
We understand then how God does visit men, aswell by his severe Judgments, as by his merciful Visitation of deliverance from trouble or by bringing trouble upon his chosen for their humiliation.
or to the participation of his sacramentes, as the people of Israell, besides the obseruation of their Sabothes and dayly oblations were commaunded thrice a yeare to present them selues before the presēce of the tabernacle,
or to the participation of his Sacraments, as the people of Israel, beside the observation of their Sabbaths and daily Oblations were commanded thrice a year to present them selves before the presence of the tabernacle,
For there is the fotestole, yea, there is the face and throne of God himself, whersoeuer the gospell of Iesus Christ is truely preached, and his sacraments rightly ministred.
For there is the footstool, yea, there is the face and throne of God himself, wheresoever the gospel of Iesus christ is truly preached, and his Sacraments rightly ministered.
Repinest thou when God requireth obedience? Thou hearest to thine owne cōdempnation. Mockest thou at Gods threatenings? Thou shalt feele the weight and truth of them,
Repinest thou when God requires Obedience? Thou Hearst to thine own condemnation. Mockest thou At God's threatenings? Thou shalt feel the weight and truth of them,
But the visitation (wherof our Prophet speaketh,) is only proper to the sonnes of God, who in the tyme when God taketh from them the pleasures of the world,
But the Visitation (whereof our Prophet speaks,) is only proper to the Sons of God, who in the time when God Takes from them the pleasures of the world,
or sheweth his angry countenaunce vnto them, haue their recourse vnto him, and confessing their former negligence with troubled hearts cry for his mercy.
or shows his angry countenance unto them, have their recourse unto him, and confessing their former negligence with troubled hearts cry for his mercy.
This visitation is not proper to all afflicted, but appertaineth onely to Gods children. For the reprobate can neuer haue accesse to Goddes mercye in time of their tribulation,
This Visitation is not proper to all afflicted, but appertaineth only to God's children. For the Reprobate can never have access to Goddess mercy in time of their tribulation,
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but in the lande of righteousnesse, that is where the very knowledge of God aboundeth, he will doe wickedly, which is a cryme aboue all others abhominable.
but in the land of righteousness, that is where the very knowledge of God Aboundeth, he will do wickedly, which is a crime above all Others abominable.
Nowe when that men hearing their duety & knowing what God requireth of them doe malepertly fight against al equitie and iustice, what I pray you doe they else but make manifest warre against God,
Now when that men hearing their duty & knowing what God requires of them do malepertly fight against all equity and Justice, what I pray you do they Else but make manifest war against God,
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Ahab as in the boke of the kings is written, receyued many notable benefits of the hande of God, who did visit him in diuers sortes, some tymes by his plagues, sometimes by his worde,
Ahab as in the book of the Kings is written, received many notable benefits of the hand of God, who did visit him in diverse sorts, Some times by his plagues, sometime by his word,
The Prophet of God onely, who assured him, that by the seruantes of the Princes of the prouinces, who in number were onely 232 he should deface that great armie, in the which there were.32. Kings with all their forces:
The Prophet of God only, who assured him, that by the Servants of the Princes of the Provinces, who in number were only 232 he should deface that great army, in the which there were.32. Kings with all their forces:
Let vs •herefore that heare these iudge•ents of our God, call for the assistance of his holy spirit, that how soeuer it pleaseth him to visite vs, that we may stoupe vnder his merciful hands,
Let us •herefore that hear these iudge•ents of our God, call for the assistance of his holy Spirit, that how soever it Pleases him to visit us, that we may stoop under his merciful hands,
This is the seconde parte of the Prophets complaint, in the which he in the person of Gods people complayneth, that of their great affliction there appeared no ende.
This is the seconde part of the prophets complaint, in the which he in the person of God's people Complaineth, that of their great affliction there appeared no end.
This same similitude is vsed by our master Iesus Christ, for when he speaketh of the troubles of hys church, he compareth them to the paynes of a woman trauayling in her childe birth.
This same similitude is used by our master Iesus christ, for when he speaks of the Troubles of his Church, he compareth them to the pains of a woman travailing in her child birth.
But bicause I perceiue the houres to passe more swiftly then they haue done at other tymes, I mind to cōtract that which resteth of this text into certayne points.
But Because I perceive the hours to pass more swiftly then they have done At other times, I mind to contract that which rests of this text into certain points.
First fighting against the present desperation, he sayth, thy dead shall liue, euen my bodye (or with my body shall they arise,) awake and sing ye that dwell in the dust.
First fighting against the present desperation, he say, thy dead shall live, even my body (or with my body shall they arise,) awake and sing you that dwell in the dust.
and to the truth of his promise, who is aboue nature, yea whose workes are not so subiect to the ordinarie course of nature, that when nature fayloth, his power and promise fayle also therwith.
and to the truth of his promise, who is above nature, yea whose works Are not so Subject to the ordinary course of nature, that when nature fayloth, his power and promise fail also therewith.
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that they feare not the deathe and the troubles of this lyfe, no not so, for the faith of all Goddes children is weake, yea and in manye thinges imperfect.
that they Fear not the death and the Troubles of this life, no not so, for the faith of all Goddess children is weak, yea and in many things imperfect.
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and imediately after, giueth commaundemēt & charge to the dwellers in the dust, that is, to the dead carcasses of those that were departed (for the spirit and soule of man dwelleth not in the dust) that they should awake, they should sing and reioyce.
and Immediately After, gives Commandment & charge to the dwellers in the dust, that is, to the dead carcases of those that were departed (for the Spirit and soul of man dwells not in the dust) that they should awake, they should sing and rejoice.
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And therefore let vs first consider, that the Prophet in trāsferring the power and promise of God to him self, doth not vendicate to himself, any perticular prerogatiue aboue the people of God,
And Therefore let us First Consider, that the Prophet in transferring the power and promise of God to him self, does not vendicate to himself, any particular prerogative above the people of God,
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As he should say, my words appeare to you now to be incredible, but the daye shall come, that I shal be taken frō you, my carcas shall be inclosed in the bosome of the earth,
As he should say, my words appear to you now to be incredible, but the day shall come, that I shall be taken from you, my carcase shall be enclosed in the bosom of the earth,
but he leaueth this, as it were, in testament with them, that when they were in the extremitie of all bondage, they should call to minde what the Prophet of God had before spoken.
but he Leaveth this, as it were, in Testament with them, that when they were in the extremity of all bondage, they should call to mind what the Prophet of God had before spoken.
And lest that his doctrine, and this promise of God made vnto them by his mouth, shoulde haue bene forgottē (as we are euer prone and ready to forget Gods promises when we are pressed with anye sorrow) God raysed vp vnto thē in the midst of calamitie his Prophet Ezechiell,
And lest that his Doctrine, and this promise of God made unto them by his Mouth, should have be forgotten (as we Are ever prove and ready to forget God's promises when we Are pressed with any sorrow) God raised up unto them in the midst of calamity his Prophet Ezekiel,
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The question was demaunded of the Prophet, if these bones being wonderous dry shuld lyue. The Prophet answered• the knowledge thereof appertained vnto God.
The question was demanded of the Prophet, if these bones being wondrous dry should live. The Prophet answered• the knowledge thereof appertained unto God.
This vision I say, giuen to the Prophete, and by the Prophete preached to the people when they thought that God had vtterly forgoten them, compelled them more diligently to aduert, what the former Prophetes had spoken.
This vision I say, given to the Prophet, and by the Prophet preached to the people when they Thought that God had utterly forgoten them, compelled them more diligently to advert, what the former prophets had spoken.
But why doe ye not consider what God worketh from yeare to yeare in the order of nature, sometimes ye see the face of the earth decked and beautified with herbes, floures, grasse, and fruites.
But why do you not Consider what God works from year to year in the order of nature, sometime you see the face of the earth decked and beautified with herbs, flowers, grass, and fruits.
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Againe ye see the same vtterlye taken awaye by stormes and vehemencie of the winter. What doth God to replenishe the earth againe, and to restore the beauty thereof.
Again you see the same utterly taken away by storms and vehemency of the winter. What does God to replenish the earth again, and to restore the beauty thereof.
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as that it is in the herbes and fruites that from yeare to yeare buddeth forth and decayeth? if ye doe so the Prophet would say your incredibility is inexcusable, bicause ye doe neyther rightlye waighe the power nor the promise of your God.
as that it is in the herbs and fruits that from year to year buddeth forth and decayeth? if you do so the Prophet would say your incredibility is inexcusable, Because you do neither rightly waighe the power nor the promise of your God.
The like similitude vseth the Apostle Paule against such as called the resurrection in doubt, bicause that by naturall iudgement they coulde not apprehende that fleshe once putryfied and resolued,
The like similitude uses the Apostle Paul against such as called the resurrection in doubt, Because that by natural judgement they could not apprehend that Flesh once putryfied and resolved,
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In which wordes and sentence, the Apostle sharpelye rebuketh the grosse ignorance of the Corinthians, who began to call in doubt the chiefe article of our faith, the resurrection of the fleshe after that it was once resolued,
In which words and sentence, the Apostle sharply Rebuketh the gross ignorance of the Corinthians, who began to call in doubt the chief article of our faith, the resurrection of the Flesh After that it was once resolved,
He reproueth (I say) their grosse ignoraunce, bicause that they might haue seene and considered some proufe and document thereof in the very order of nature.
He Reproveth (I say) their gross ignorance, Because that they might have seen and considered Some proof and document thereof in the very order of nature.
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vnto the which no particuler promise is made by god, what shal be his power and vertue in raysing vp of our bodyes, seeing that thereto he is bound by the solempne promise of Iesus Christ his eternall wisdome,
unto the which no particular promise is made by god, what shall be his power and virtue in raising up of our bodies, seeing that thereto he is bound by the solemn promise of Iesus christ his Eternal Wisdom,
howe shall our bodyes which are flesh of his flesh and bone of his bones he stil for euer in corruptiō, seeing that our head Iesus Christ is now exalted in his glory.
how shall our bodies which Are Flesh of his Flesh and bone of his bones he still for ever in corruption, seeing that our head Iesus christ is now exalted in his glory.
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Nowe of the former wordes of the Prophet we haue to gather this comforte, that if at anye tyme we shal see the face of the church with in this realmeso defaced (as I think it shall be soner than we looke for) when we shall see, I say, vertue to be dispised, vice to be mayntayned, the veritie of God to be impugned, lyes and mens inuentions, holden in aucthoritie,
Now of the former words of the Prophet we have to gather this Comfort, that if At any time we shall see the face of the Church with in this realmeso defaced (as I think it shall be sooner than we look for) when we shall see, I say, virtue to be despised, vice to be maintained, the verity of God to be impugned, lies and men's Inventions, held in Authority,
and finally when we shall see the true religion of our God, and zelous obseruers of the same, to be troden vnder the feete of suche as in their heart saye there is no God:
and finally when we shall see the true Religion of our God, and zealous observers of the same, to be trodden under the feet of such as in their heart say there is no God:
Let vs then call to minde what haue bene the wonderous workes of our God from the beginning, that it is his proper office to bring forth lighte out of darkenesse, order out of confusion, lyfe out of death,
Let us then call to mind what have be the wondrous works of our God from the beginning, that it is his proper office to bring forth Light out of darkness, order out of confusion, life out of death,
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But nowe let vs heare howe the Prophete proceedeth, Come (sayth he,) thou my people enter within thy chambers, shut thy dore after thee, hide thy selfe a very little while vntil the indingnation passe ouer.
But now let us hear how the Prophet Proceedeth, Come (say he,) thou my people enter within thy chambers, shut thy door After thee, hide thy self a very little while until the indingnation pass over.
For we neyther finde chambers nor rest more prepared for the dearest children of God (so farre as mans iudgemēt can discerne) than there was for the rebellious and inobedient.
For we neither find chambers nor rest more prepared for the dearest children of God (so Far as men judgement can discern) than there was for the rebellious and inobedient.
After this same maner God speaketh to his people, as he shoulde saye, the tempest that shall come vpon this whole nation shall be so terrible, that nothing shall appeare but exterminatiō to come vpō the whole bodye.
After this same manner God speaks to his people, as he should say, the tempest that shall come upon this Whole Nation shall be so terrible, that nothing shall appear but extermination to come upon the Whole body.
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Let them conteyne themselues quietly there, yea let them shut the dore vpon them, and suffer not infidelitie, the mortall enimie of my truth and of my people that depend therupon, to haue free entrie to trouble (yea rather to murther) my promise.
Let them contain themselves quietly there, yea let them shut the door upon them, and suffer not infidelity, the Mortal enemy of my truth and of my people that depend thereupon, to have free entry to trouble (yea rather to murder) my promise.
Let no man thinke that fleshe and bloude can sodaynely attayne to that comfort, & therfore most expediēt it is, that we be frequentlye exercised in meditatiō of thesame.
Let no man think that Flesh and blood can suddenly attain to that Comfort, & Therefore most expedient it is, that we be frequently exercised in meditation of The same.
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then I say, stil to reclayme him to be our God, and to haue this assurance that we are his people, procedeth wholly frō the holy spirite of God, as is the greatest victorie of faith, which ouercommeth the worlde,
then I say, still to reclaim him to be our God, and to have this assurance that we Are his people, Proceedeth wholly from the holy Spirit of God, as is the greatest victory of faith, which Overcometh the world,
and a multitude of suche cogitations, which before lurked quietlye in our corrupted heartes, burst violently forth when we are oppressed with any desperate calamitie.
and a multitude of such cogitations, which before lurked quietly in our corrupted hearts, burst violently forth when we Are oppressed with any desperate calamity.
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but that there hath bene and shall be some secrete habitation prepared in the sanctuary of God for some of his chosen, where they shall be preserued vntill the indignation passe by,
but that there hath be and shall be Some secret habitation prepared in the sanctuary of God for Some of his chosen, where they shall be preserved until the Indignation pass by,
and this ought to be vnto vs no small comfort in these appearing daungers, to wit, that we be surely persuaded that howe vehement that euer the tēpest shal be, that it yet shall passe ouer,
and this ought to be unto us no small Comfort in these appearing dangers, to wit, that we be surely persuaded that how vehement that ever the tempest shall be, that it yet shall pass over,
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And aboue all other, how odyous Idolatry is in his presence who hath forbidden it, and who hath so seuerelye punished it in all ages from the beginning.
And above all other, how odious Idolatry is in his presence who hath forbidden it, and who hath so severely punished it in all ages from the beginning.
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but therewith we shall finde Goddes iuste vengeance to fall vpon the cru•ell persecuters, and his merciful deliuerance to be shewed to the afflicted ▪ And in taking of this tryall, we shoulde not onely cal to minde the histories of auncient times,
but therewith we shall find Goddess just vengeance to fallen upon the cru•ell persecuters, and his merciful deliverance to be showed to the afflicted ▪ And in taking of this trial, we should not only call to mind the histories of ancient times,
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For as our God in his owne nature is immutable, so remayneth his loue towardes his elect, alwaies vnchangeable For as in Christ Iesus he hath chosen his Church before the beginning of al ages,
For as our God in his own nature is immutable, so remaineth his love towards his elect, always unchangeable For as in christ Iesus he hath chosen his Church before the beginning of all ages,
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Yea, he will quiet the stormes, and cause the earth to open her mouth and receyue those raging flouds of violent waters, caste out by the Dragon, to drowne and cary away the woman which is the spouse of Iesus Christ,
Yea, he will quiet the storms, and cause the earth to open her Mouth and receive those raging floods of violent waters, cast out by the Dragon, to drown and carry away the woman which is the spouse of Iesus christ,
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This sawe that notable seruaunt of Iesus Christ Athanasius, who (being exiled from Alexandria by that blasphemous Apostata Iulian the Emperor) sayd vnto his flock, who bitterly wept for his enuious banishment:
This saw that notable servant of Iesus christ Athanasius, who (being exiled from Alexandria by that blasphemous Apostata Iulian the Emperor) said unto his flock, who bitterly wept for his envious banishment:
A little cloude he called both the Emperor himselfe, and his cruell tirannie. And albeit that small appearance there was of any deliuerance to the church of God,
A little cloud he called both the Emperor himself, and his cruel tyranny. And albeit that small appearance there was of any deliverance to the Church of God,
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For not long after, being in warfarre, he receyued a deadly wound, whether by his owne hande or by one of his owne souldiers, the writers clearely conclude not,
For not long After, being in warfarre, he received a deadly wound, whither by his own hand or by one of his own Soldiers, the writers clearly conclude not,
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so in despite he termed the Lorde Iesus, and so perished that tiraunt in his owne iniquitie, the storme ceassed and the church of God rceyued now comfort.
so in despite he termed the Lord Iesus, and so perished that tyrant in his own iniquity, the storm ceased and the Church of God rceyued now Comfort.
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And the earth shall disclose her bloude and shall no more hide her stayne, bicause that the finall ende of the troubles of Goddes chosen, shall not be before that the Lorde Iesus shall retourne to restore al things to their ful perfection.
And the earth shall disclose her blood and shall no more hide her stain, Because that the final end of the Troubles of God's chosen, shall not be before that the Lord Iesus shall return to restore all things to their full perfection.
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And lest that any shoulde think that the wrong doers are so manye that they can not be called vnto accompt, he giueth vnto the earth as it were an office and charge to beare witnesse against al those that haue wrought wickedly,
And lest that any should think that the wrong doers Are so many that they can not be called unto account, he gives unto the earth as it were an office and charge to bear witness against all those that have wrought wickedly,
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Yf the tirants of the earth & such as delight in shedding of bloude should be persuaded that this sentence is true, they shoulde not so furiouslye come to their owne destruction.
If the Tyrants of the earth & 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.
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But yet the spirite of truth doth witnesse, the contrary, affirming, that as the eyes of the Lorde are vpon the iust, and as his eares are ready to receiue their sobbing & prayers,
But yet the Spirit of truth does witness, the contrary, affirming, that as the eyes of the Lord Are upon the just, and as his ears Are ready to receive their sobbing & Prayers,
And this is decreed in Gods eternal councell, that the members maye follow the trace of the head, to the ende, that God in his iust iudgements, should finally condempne the wicked.
And this is decreed in God's Eternal council, that the members may follow the trace of the head, to the end, that God in his just Judgments, should finally condemn the wicked.
as most assuredly he shall of all the bloude that hath bene shed, from the bloud of Abell the iust, till the day that the earth shall disclose the same.
as most assuredly he shall of all the blood that hath be shed, from the blood of Abel the just, till the day that the earth shall disclose the same.
Let them cōsider that the veritie it selfe pronounced, that all the bloude that was shedde from the dayes of Abel vnto the dayes of Zacharie should come vpon that vnthankefull generation, that heard his doctrine, and refused it.
Let them Consider that the verity it self pronounced, that all the blood that was shed from the days of Abel unto the days of Zacharias should come upon that unthankful generation, that herd his Doctrine, and refused it.
The reason is euident, for as there is two heads and and captaines that rule vpon the whole worlde, to wit, Iesus Christ, the Prince of iustice and peace,
The reason is evident, for as there is two Heads and and Captains that Rule upon the Whole world, to wit, Iesus christ, the Prince of Justice and peace,
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and the image of Iesus Christ, printed in his elect, so that whosoeuer in any age persecuteth any one member of Iesus Christ for his truth sake, subscribeth as it were with his hande, the persecution of all that haue passed before him.
and the image of Iesus christ, printed in his elect, so that whosoever in any age persecuteth any one member of Iesus christ for his truth sake, subscribeth as it were with his hand, the persecution of all that have passed before him.
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And truely if our felicitie stoode in this lyfe, or if death temporall should bring vnto vs anye damage, our desire in that behalfe were not to be dampned.
And truly if our felicity stood in this life, or if death temporal should bring unto us any damage, our desire in that behalf were not to be dampened.
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In which wordes, the Prophet would accuse the crueltie of those that dare so vnmercifully ryue from the breastes of the earth, the dearest children of God,
In which words, the Prophet would accuse the cruelty of those that Dare so unmercifully ryue from the breasts of the earth, the dearest children of God,
and compell here to receyue the bloude of her deare childe in her owne mouth, al nations would holde the fact so abhominable, that the like had neuer beene done in the course of nature.
and compel Here to receive the blood of her deer child in her own Mouth, all Nations would hold the fact so abominable, that the like had never been done in the course of nature.
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He that will not suffer one teare of yours to fal, but that shall be kept and reserued in his bottle, till the fulnesse thereof be poured downe from heauen vpon th•se that caused you to weepe and mourne, this your mercifull God (I saye) will not suffer your bloud for euer to be couered with the earth,
He that will not suffer one tear of yours to fall, but that shall be kept and reserved in his Bottle, till the fullness thereof be poured down from heaven upon th•se that caused you to weep and mourn, this your merciful God (I say) will not suffer your blood for ever to be covered with the earth,
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naye the flaming fiers that haue licked vp the bloude of any of our brethren, the earth that hath beene defiled with it, I saye with the bloude of Gods children,
nay the flaming fierce that have licked up the blood of any of our brothers, the earth that hath been defiled with it, I say with the blood of God's children,
or bones that appartained to thy children O Lorde, which altogether thou shalt glorifie, according to thy promise made to vs in Iesus Christ thy sonne, to whom with thee and the holy Ghost be honor, praise,
or bones that appartained to thy children Oh Lord, which altogether thou shalt Glorify, according to thy promise made to us in Iesus christ thy son, to whom with thee and the holy Ghost be honour, praise,
Let vs now humble our selues in the presence of our God, and from the bottome of oure heartes, let vs desire him to assist vs with the power of his holy spirite, that albeit for our former negligences, God giue vs ouer in the handes of other than suche as rule in his feare, that yet he let vs not forget his mercy,
Let us now humble our selves in the presence of our God, and from the bottom of our hearts, let us desire him to assist us with the power of his holy Spirit, that albeit for our former negligences, God give us over in the hands of other than such as Rule in his Fear, that yet he let us not forget his mercy,
but that we may loke throughout the dolorous storme of his present displeasure, and see aswell what punishment he hath appointed for the cruell tirants,
but that we may look throughout the dolorous storm of his present displeasure, and see aswell what punishment he hath appointed for the cruel Tyrants,
And in the meane season, graunt vnto vs O Lorde, to repose our selues in the sanctuary of thy promise, that in thee, we may finde comforte, till that this thy great indignation (begonne amongst vs) may passe ouer,
And in the mean season, grant unto us O Lord, to repose our selves in the sanctuary of thy promise, that in thee, we may find Comfort, till that this thy great Indignation (begun among us) may pass over,
