of the Lord Jesus XXIV Of the Civill Magistrate VVE confesse and acknowledge Empires Kingdomes Dominions and Titles to be distincted and Ordained by God the powers and authorities in the same be it of Emperours in their Empires of Kings in their Realms Dukes and Princes in their Dominions or of other Magistrates in free Cities to be Gods holy Ordinance ordained for manifestation of his owne glory and for the singular profit and commoditie of mankinde So that whosoever goeth about to take away or to confound the holy state of Civill Policies now long established We affirm the same men not onely to be enemies to mankinde but also wickedly to fight against Gods expresse will We further confesse and acknowledge That such persons as are placed in authority are to be loved honoured feared and holden in most reverent estimation because they are the Lieutenants of God in whose Session God himself doth sit and judge yea even the Judges and Princes themselves to whom by God is given the sword to the praise and defence of good men and to revenge and punish all open malefactours To Kings moreover Princes Rulers and Magistrates to affirme that chiefly and most principally the reformation and purgation of Religion appertaineth so that not only they are appointed for civill policie but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever as in David Iosaphat Ezekias Iosias and others highly commended for their zeal in the cause may be espied And therefore we confesse and avow that such as resist the supreme Powers doing that which appertaineth to their charge do resist Gods Ordinance and therefore cannot be guiltlesse And further we affirme that whosoever deny unto them their aide counsell and comfort while the Princes and Rulers vigilantly travell in the executing of their Office that the same men denie their help support and counsell to God who by the presence of his Lieutenant craveth it of them XXV The gifts freely given to the Church ALbeit that the word of God truly preached the Sacraments rightly ministred and discipline executed according to the Word of God be the certain and infallible signes of the true Church yet doe we not so meane that every particular person joyned with such a company be an Elect Member of Christ Jesus for we acknowledge and confesse that Darnell Cockle and Chaffe may be sowne grow in great abundance lie in the middest of the Wheate that is the Reprobate may be joyned in the societie of the Elect and may externally use with them the benefits of the Words and Sacraments But such being but temporall professors in mouth but not in heart doe fall backe and continue to the end And therefore have they no fruit of Christs death resurrection and ascension But such as with heart unfained beleeve and with mouth boldly confesse the Lord Jesus as before we have said shall most assuredly receive these gifts first in this life remission of sinnes and by faith onely in Christs blood in so much that albeit sinne remain and continually abide in these mortall bodies yet it is not imputed unto us but is remitted and covered with Christs justice Secondly in the generall judgement there shall be given to every man and woman resurrection of the flesh For the Sea shall give her dead the earth those that therein be inclosed yea the Eternall our God shall stretch out his hand upon the dust and the dead shall arise incorruptible and that in the substance of the same flesh that every man now bears to receive according to their works glory and punishment for such as now delight in vanitie crueltie filthinesse superstition or idolatry shall be adjudged to the fire inextinguible in the which they shall be tormented for ever as well in their bodie as in their soules which now give to serve the devill in all abomination But such as continue in well doing to the end boldly professing the Lord Jesus to whose glorified Body all his Elect shall be like when he shall appear againe to Judgment and shall render up the Kingdom to God his Father who then shall be and ever shall remain All in All things God blessed for ever To whom with the Son and with the holy Ghost be all Honour and Glory now and for ever Amen Arise O Lord and let thine enemies be confounded let them flie from thy presence that hate thy holy Name Give thy servants strength to speake thy Word in boldnesse and let all Nations attain to thy true knowledge These Acts and Articles were read in face of Parliament and ratified by the three States of this Realm at Edinburgh the 17 day of Iuly in the yeer of our Lord 1560. This our Confession was publikely read first in audience of the Lords of the Articles and after in the audience of the whole Parliament where were present not onely such as professed Christ Jesus but also a great number of the adversaries of our Religion such as the forenamed Bishops and some other of the Temporall State who were commanded in Gods Name to object if they could say any thing against that Doctrine Some of our Ministers were present standing upon their feet ready to have answered in case any would have defended Papistry and impugned our affirmatives But while that no objection was made there was a day appointed for concurrence in that and other Heads Our Confession was read every Article by it self over again as they were written in order and the voice of every man was required accordingly Of the Temporall State onely gave their voice on the contrary the Earl of Athol the Lords Simmerwaile and Borthwicke And yet for their disassenting they produced no better reason but We will believe as our Fathers believed The Bishops Papisticall we mean spake nothing The rest of the whole three States by their publike Votes affirmed the Doctrine and the rather Because that fain the Bishops would but durst say nothing on the contrary for this was the Vote of the Earle Marshall It is long since I have had some favour unto the Truth and since that I have had a suspicion of the Papisticall Religion But I praise my God who this day hath fully resolved me in the one and the other For seeing that the Bishops who for their learning can and for their zeal that they should bear to the Verity would as I suppose have gainsaid any thing that directly repugneth to the Verity of God Seeing I say the Bishops here present speak nothing in the contrary of the Doctrine proposed I cannot but hold it for the very Truth of God and the contrary to be deceivable Doctrine And therefore so far as in me lieth I approve the one and condemne the other And do farther ask of God That not onely I but also all my posterity may enjoy the comfort of the Doctrine that this day our ears
hath put and ordained distinction and difference betwixt the King and Subjects betwixt the Rulers and the Common-people in the Regiment and Administration of Civill Policies yet in the hope of the life to come he hath made all equall for as in Christ Jesus the Iew hath no greater Prerogative then hath the Gentile the man then hath the woman the learned then the unlearned the Lord then the servant but all are one in him so is there but one way and means to attain to the participation of his benefits and spirituall graces which is a lively faith working by charitie and therefore I say that it doth no lesse appertain to you beloved Brethren to bee assured that your faith and Religion be grounded and established upon the true and undoubted Word of God then to your Princes or Rulers For as your bodies cannot escape corporall death if with your Princes ye eate or drink deadly poyson although it be by ignorance or negligence so shall ye not escape the everlasting if with them ye professe a corrupt Religion yea except in heart ye beleeve and with mouth ye confesse the Lord Jesus to be the onely Saviour of the world which ye cannot doe except ye embrace his Evangell offered ye cannot escape death and damnation For as the just liveth by his own faith so doth the unfaithfull perish by his infidelitie And as true faith is ingendred nourished and maintained in the hearts of Gods Elect by Christs Evangell truely preached so is infidelity and unbelief fostered by concealing and repressing the same And thus if ye look for the life everlasting ye must trie if ye stand in faith and if ye would be assured of a true and lively faith ye must needs have Christ Jesus truly preached unto you And this is the cause dear Brethren that so oft I repeat and so constantly I affirme That to you it doth not lesse appertain then to you King or Princes to provide that Christ Jesus be truely preached amongst you seeing that without his true knowledge can neither of you both attain to Salvation And this is the point wherein I say all men are equall That all are descended from Adam by whose sin and inobedience did death enter into the world so it behoved all that shall obtain life to be ingrafted in one that is in the Lord Iesus who being the just servant doth by his knowledge justifie many to wit all that unfainedly beleeve in him Of this equalitie and that God requireth no lesse of the subject be he never so poor then of the Prince and rich man in matters of Religion he hath given an evident declaration in the Law of Moses for when the Tabernacle was builded erected and set in order God did provide how it and the things pertaining to the same should be sustained so that they should not fall in decay And this provision albeit heaven and earth obey his Empire would he not take from the secret and hid Treasures which lie dispersed in the veines of the earth neither yet would he take it from the rich and potent of the people but he did command That every one of the sons of Israel were he rich or were he poor that came in count from 20 yeers and upward should yeerly pay halfe a Sickle for an oblation to the Lord in the remembrance of their Redemption and for an expiation or cleansing of their souls which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony He furthermore added a Precept That the rich should give no more for that use and in that behalf then should the poor neither yet that the poor should give any lesse then should the rich in that consideration This law to mans reason and judgement may appear very unreasonable for some rich man might have given a thousand sickles with lesse hurt of his substance then some poor man might have payed the half Sickle And yet God maketh all equall and will that the one shall pay no more then the other neither yet the poor lesse then the rich This Law I say may appear very unequall But if the cause which God addeth be observed we shall finde in the same the great mercy and inestimable wisdom of God to appear which cause is expressed in these words This money received from the children of Israel thou shalt give in for the service of the Tabernacle that it may be to the clildren of Israel for a remembrance before the Lord that he may be mercifull to your souls This cause I say doth evidently declare That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone so was every member of the same without respect of persons sanctified by his grace the richest in that behalfe nothing preferred before the poorest For by no merit and worthinesse of man was he moved to choose and to establish his habitation and dwelling amongst them but their felicity prerogative and honour which they had above all other Nations proceeded onely from the fountaine of his eternall goodnesse who loved them freely as he freely had chosen them to be a priestly kingdome and holy people from all Nations of the earth Thus to honour them that hee would dwell in the midst of them he neither was moved I say by the wisdome of the wise by the riches of the potent neither yet by the vertue and holinesse of any state amongst them but of meer goodnesse did he love them and with his presence did he honour the whole people and therefore to paint out the same his common love to the whole multitude and to cut off occasions of contention and doubts of conscience he would receive no more from the rich then from the poor for the maintenance of that his tabernacle by the which was represented his presence and habitation amongst them If the rich had been preferred to the poor then as the one should have been puffed up with pride as that he had been more acceptable to God by reason of his greater gift so should the conscience of the other have been troubled and wounded thinking that his poverty was an impediment that he could not stand in so perfect favour with God as did the other because he was not able to give so much as did the rich to the maintenance of his Tabernacle But he who of mercy as is said did choose his habitation amongst them and also that best knoweth what lyeth within man did provide the remedie for the one and for the other making them equall in that behalf who in other things were most unequall If the poor should have found himself grieved by reason of that taxe and that asmuch was imposed upon him as upon the Rich yet had he no small cause of joy that God himself would please to compare him and to make him equall in the maintenance of his Tabernacle to the most
Scotland published by them in Parliament and by the Estates thereof Ratified and Approved as wholesome and sound Doctrine grounded upon the infallible Truth of God MATTH 24. And this glad Tydings of the Kingdom shall be preached thorowout the whole world for a Witnesse unto all Nations and then shall the end come The Preface The States of Scotland with the Inhabitants of the same professing Christ Jesus his holy Gospel To their naturall Countrey-men and unto all other Realmes and Nations professing the same Lord Jesus with them Wish Grace Mercy and Peace from God the Father of our Lord Jesus Christ with the Spirit of righteous Judgement for Salvation LOng have we thirsted dear Brethren to have notified unto the world the sum of that Doctrine which we professe and for the which we have sustained infamy and danger But such hath been the rage of Sathan against us and against Christ Iesus his Eternall Verity lately now again borne amongst us that to this day no time hath been granted unto us to clear our consciences as most gladly we would have done For how we have been tossed a whole yeer past the most part of Europe as we do suppose doth understand But seeing that of the infinite goodnesse of our God who never suffereth his afflicted utterly to be confounded above expectation have we obtained some rest and liberty we could not but set forth this briefe and plain Confession of such Doctrine as is proposed unto us and as we believe and professe partly for satisfaction of our Brethren whose hearts we doubt not have been and yet are wounded by the despightfull rayling of such as yet have not learned to speak well And partly for stopping the mouths of impudent blasphemers who boldly condemne that which they neither heard nor understood Not that we judge that the cankred malice of such is able to be cured by this simple Confession No we know that the sweet savour of the Gospel is and shall be death unto the sons of perdition But we have chief respect to our weak and infirme Brethren to whom we would communicate the bottom of our hearts lest that they be troubled or carried away by diversity of rumours which Sathan spreadeth against us to the defeating of this our most godly enterprise Protesting That if any man will note in this our Confession any Articles or sentence repugning to Gods holy Word that it would please him of his gentlenesse and for Christian charities sake admonish us of the same in writing and we upon our Honours and fidelity do promise unto him satisfaction from the mouth of God that is from his holy Scriptures or else Reformation of that which he shall prove to be amisse For God we take to Record in our consciences That from our hearts we abhorre all Sects of Heresie and all teachers of erroneous doctrine And that with all humility we embrace the purity of Christs Gospel which is the onely food of our soules and therefore so precious unto us that we are determined to suffer the extremest of worldly danger rather then that we will suffer our selves to be defrauded of the same For hereof we are most certainly perswaded That whosoever denieth Christ Iesus or is ashamed of him in presence of men shall be denied before the Father and before his holy Angels And therefore by the assistance of the mighty Spirit of the same our Lord Iesus we firmly purpose to abide to the end in the confession of this our Faith The first Article Of GOD. VVE confesse and acknowledge one onely God to whom onely we must cleave whom onely we must Worship and in whom onely we must put our trust who is Eternall Infinite Unmeasurable Incomprehensiâ—le Omnipotent Invisible one in Substance and yet distinct into three Persons The Father The Son And the holy Ghost by whom we confesse and believe all things in heaven and earth as well Visible as Invisible to have been Created to be Retained in their being and to be Ruled and Guided by his inscrutable Providence to such end as his eternall Wisedom Goodnesse and Justice hath appointed them to the manifestation of his own Glory II. Of the Creation of Man VVE confesse and acknowledge this our God to have Created man to wit our first Father Adam of whom also God formed the Woman to his own Image and Similitude To whom he gave Wisedom Lordship Justice free-Will and clear Knowledge of himself so that in the whole Nature of man there could be no imperfection From which Honour and Perfection Man and Woman did both fall the Woman being deceived by the Serpent and Man obeying to the voice of the Woman both conspiring against the Soveraigne Majesty of God who in expresse words had before threatned death if they presumed to eat of the forbidden Tree III. Of Originall Sin BY which transgression commonly called Originall Sin was the Image of God utterly defaced in Man and he and his Posterity of Nature became enemies to God slaves to Sathan servants to Sin insomuch that Death everlasting hath had and shall have power and dominion over all that hath not been are not or shall not be regenerate from above which Regeneration is wrought by the power of the holy Ghost working in the hearts of the Elect of God an assured Faith in the Promises of God revealed to us in his Word by which Faith they apprehend Christ Jesus with the Graces and Benefits promised in him IIII. Of the Revelation of the Promises FOr this we constantly believe That God after the fearfull and horrible defection of man from his obedience did seek Adam again call upon him rebuke his sin convince him of the same and in the end made unto him a joyfull Promise to wit That the Seed of the Woman should breake downe the Serpents head that is He should destroy the works of the devill which Promise as it was repeated and made more cleer from time to time so was it embraced with joy and most constantly retained of all the faithfull from Adam to Noah from Noah to Abraham and from Abraham to David and so forth to the Incarnation of Jesus Christ who all we mean the faithfull Fathers under the Law did see the joyfull dayes of Christ Jesus and did rejoyce V. The Continuance Encrease and Preservation of his Church VVE most constantly believe That God Preserveth Instructeth Multiplieth Honoureth Decoreth and from death called to Life his Church in all Ages from Adam till the coming of CHRIST JESUS in the Flesh For Abraham he called from his fathers Countrey him he instructed his Seed he multiplied the same he marvellously preserved and more marvellously delivered from the Bondage of Pharaoh to whom he gave his Lawes Constitutions and Ceremonies Them he possessed in the Land of Canaan to them after Judges and after Saul he gave David to be King to whom he made promise That of the fruit of his Loynes should one sit forever
hath faith wotteth well that he pleaseth God for all that is done in faith pleaseth God faith is a surenesse Faith is a sure confidence of things which are hoped for and a certainty of things which are not seen The same spirit certifieth our spirit that we are the children of God Moreover he that hath the faith wotteth well that God will fulfill his Word Ergo faith is a surenesse A man justified by faith ABraham believed God and it was imputed to him for righteousnesse we suppose therefore that a man is justified saith the Apostle without the works of the Law He that worketh not but believeth in him that justifieth the ungodly his faith is counted unto him for righteousnesse The just man liveth by faith Abac. 2. Rom. 1. We know that a man that is justified is not justified by the works of the Law but by the faith of Jesus Christ and not by the deeds of the Law Of the faith of Christ. THe faith of Christ is To believe in him that is To believe in his Word and to believe that he will help thee in all thy need and deliver thee from all evill Thou wilt ask me What Word I answer The Gospel he that believeth in Christ shall be saved He that believeth the son hath everlasting life Verily verily I say unto you He that believeth in me hath everlasting life This I write unto you that believing in the Name of the Son of God ye may know that ye have eternall life Thomas because thou hast seen me thou believest but happy are they that have not seen and yet believe in me All the Prophets to him bear witnesse That whosoever believeth in him shall have remission of their sins What must I do that I may be saved the Apostle answereth Believe in the Lord Iesus Christ and thou shalt be saved If thou acknowledge with thy mouth that Jesus is the Lord and believe in thine heart That God raised him up from the dead thou shalt be safe He that believeth not in Christ shall be condemned He that believeth not the son shall never see life but the ire of God abideth upon him The holy Ghost shal reprove the world of sin because saith Christ they believe not in me They that believe in Jesus Christ are sons of God Ye are all the sons of God because ye believe in Jesus Christ. He that believeth in Christ the son of God is safe Peter said Thou art Christ the son of the living God Jesus answered and said unto him Happy art thou Simon the son of Ionas for flesh and blood hath not opened unto thee that but my father which is in heaven We have believed and known that thou art Christ the son of the living God I believe that thou art Christ the son of the living God which should come into the world These things are written that ye might believe that Jesus Christ is the son of God and that in believing ye might have life I believe that Jesus is the son of the living God He that believeth God believeth the Gospel He that believeth God believeth his Word and the Gospel is his Word Therefore he that believeth God believeth his Gospel As Christ is the Saviour of the world Christ is our Saviour Christ bought us with his Blood Christ washed us with his Blood Christ offered himself for us Christ bare our sins upon his back He that believeth not the Gospel believeth not God he that believeth not Gods Word believeth not himself and the Gospel is Gods Word Ergo He that believeth not the Gospel believeth not God himself And consequently they that believe not as is above written and such other believe not God He that believeth the Gospel shall be saved Go ye into all the world and preach the Gospel unto every creature he that believeth and is baptized shall be saved but he that believeth not shall be condemned A Comparison betwixt Faith and Incredulity Faith Is the root of all good Maketh God and man friends Bringeth God and man together Incredulity Is the root of all evill Maketh them deadly foes Bringeth them asunder All that proceedeth from Faith pleaseth God All that proceedeth from Incredulity displeaseth God Faith onely maketh a man good and righteous Incredulity maketh him unjust and evill Faith onely maketh a man The Member of Christ The Inheritor of heaven The Servant of God Faith sheweth God to be a sweet Father holdeth stiffe by the word of God counteth God to be true knoweth God loveth God and his neighbour onely saveth extolleth God and his works Incredulitie maketh man a member of the devill maketh him inheritour of hell maketh him the servant of the devill maketh God a terrible Judge causeth man wander here and there maketh him false and a liar knoweth him not loveth neither God nor neighbour onely condemneth extolleth flesh and her own deeds Of Hope HOpe is a trustie looking for of things that are promised to come unto us as we hope the everlasting joy which Christ hath promised unto all that beleeve in him we should put our hope and trust in God onely and in no other thing It is good to trust in God and not in man He that trusteth in his own heart he is a fool It is good to trust in God and not in Princes They shall be like unto Images that make them and all that trust in them He that trusteth in his own thoughts doth ungodly Cursed be he that trusteth in man Bid the rich men of this world that they trust not in their unstable riches but that they trust in the livâ—ng God It is hard for them that trust in money to enter into the kingdom of God Moreover we should trust in him surely that can help us yea we should trust in him onely Well is him that trusteth in God and wo to them that trust him not Well is the man that trusteth in God for God shall be his trust He that trusteth in him shall understand the truth They shall all rejoyce that trust in thee they shall all ever be glad and thou wilt defend them Of Charitie CHaritie is the love of thy neighbour The rule of Charity is To do as thou wouldest were done unto thee for Charitie esteemeth all alike the rich and the poor the friend and the foe the thankfull and unthankfull the kinsman and stranger A comparison betwixt Faith Hope and Charitie FAith cometh of the word of God Hope cometh of Faith And Charity springeth of them both Faith beleeves the word Hope trusteth after that which is promised by the word and Charity doth good unto her neighbour through the love that she hath to God and gladnesse that is within her self Faith looketh to God and his word Hope looketh unto his giâ—t and reward Charity looketh unto her neighbours profit Faith receiveth God Hope receiveth his reward Charity looketh unto her neighbour with a glad
heart and that without any respect of reward Faith pertaineth to God onely Hope to his reward and Charity to her neighbour Of good Works NO manner of works make us righteous We beleeve that a man shall be justified without works No man is justified by the deeds of the Law but by the Faith of Jesus Christ and we beleeve in Jesus Christ that we may be justified by the Faith of Christ and not by the deeds of the Law If righteousnesse come by the Law then Christ died in vain That no man is justified by the Law it is manifest for a righteous man liveth by his Faith but the Law is not of Faith Moreover since Christ the maker of heaven and earth and all that therein is behoved to die for us We are compelled to grant that we were so far drowned in sins that neither the deeds nor all the creatnres that ever God made or might make might help us out of them Ergo No deeds nor works can make us righteous No works make us unrighteous for if any work made us unrighteous then the contrary works would make us righteous But it is proved that no works can make us righteous Ergo No works make us unrighteous Works make us neither good nor evil IT is proved that works neither make us righteous nor unrighteous Ergo No works neither make us good nor evil for righteous and good are one thing and unrighteous and evil another Good works make not a good man nor evil works an evil man But a good man maketh good works and an evil man evil works good fruit maketh not the tree good nor evil fruit the tree evil But a good tree beareth good fruit and an evil tree evil fruit A good man cannot do evil works nor an evil man good works for an evil tree cannot bear good fruit nor a good tree evil fruit A good man is good before he do good works and an evil man is evil before he do evil works for the tree is good before it bear good fruit and evil before it bear evil fruit Every man is either good or evil either make the tree good and the fruit good also or else make the tree evil and the fruit likewise evil Every mans work is either good or evil for all fruit is either good or evil Either make the tree good and the fruit also or else make the tree evil and the fruit of it likewise evil A good man is known by his works for a good man doth good works and an evil evil works Ye shall know them by their fruits for a good tree bringeth forth good fruit and an evil tree evil fruit A man is likened to the tree and his works to the fruit of the tree Beware of false Prophets which come unto you in sheeps cloathing but inwardly they are ravening wolves ye shall know them by their fruit None of our works either save us nor condemne us IT is proved that no works make us either righteous or unrighteous good or evil but first we are good before that we do good works and evil before we do evil works Ergo No work either saveth us nor condemneth us Thou wilt say Then maketh it no matter what we do I answer thee Yes For if thou do evil it is a sure argument that thou art evil and wantest Faith If thou do good it is an argument that thou art good and hast Faith for a good tree beareth good fruit and an evil tree evil fruit Yet good fruit maketh not the tree good nor evil fruit the tree evil So that man is good before he do good works and evil before he do evil works The man is the tree the works are the fruit Faith maketh the good tree Incredulity the evil tree Such a tree such a fruit such man works For all that is done in Faith pleaseth God and are good works And all that is done without Faith displeaseth God and are evil works Whosoever thinketh to be saved by his works denieth that Christ is our Saviour and that Christ died for him and finally all things that belongeth to Christ. For how is he thy Saviour if thou mightst save thy self with thy works Or to what end should he have died for thee if any works of thine might have saved thee What is this to say Christ died for thee Is it not that thou shouldst have died perpetually and that Christ to deliver thee from death died for thee and changed thy perpetuall death into his own death for thou madest the fault and he suffered the pain and that for the love he had to thee before ever thou wast born when thou hadst done neither good nor evil Now since he hath paid thy debt thou diest not no thou canst not but shouldest have been damned if his death were not But since he was punished for thee thou shalt not be punished Finally he hath delivered thee from condemnation and desireth nothing of thee but that thou shouldest acknowledge what he hath done for thee and bear it in minde and that thou wouldest help others for his sake both in word and deed even as he hath helped thee for nought and without reward O how ready would we be to help others if we knew his goodnesse and gentlenesse towards us he is a good and a gentle Lord and he doth all things for nought Let us I beseech you follow his footsteps whom all the world ought to praise and worship Amen He that thinketh to be saved by his works calleth himself Christ. FOr he calleth himselfe a Saviour which appertaineth to Christ onely What is a Saviour But he that saveth And thou sayest I save my selfe which is as much to say as I am Christ for Christ is onely the Saviour of the world We should do no good works to the intent to get the inheritance of heaven or remission of sins through them For whosoever beleeveth to get the inheritance of heaven or remission of sins through works he beleeveth not to get that for Christs sake And they who beleeve that their sins are not forgiven them and that they shall not be saved for Christs sake they beleeve not the Gospel for the Gospel saith Thou shalt be saved for Christs sake Sins are forgiven you for Christs sake He that beleeveth not the Gospel beleeveth not God And consequently they that beleeve to be saved by their works or to get remission of sins by their own deeds beleeve not God but account him a liar and so utterly deny him to be God Thou wilt say Shall we then do no good works I say not so But I say we should do no good works to the intent to get the kingdom of heaven or remission of sins for if we beleeve to get the inheritance of heaven through good works then we beleeve not to get it through the promise of God Or if we think to get remission of our sins by good works we believe not
prudent and circumspect did compell the Captains as is alleadged to bring their men so nigh that either they must needs have hazarded battell with the whole French-men and that under the mercy of their Cannons also or else they must needs retire in a very narrow corner For our men were approached neer to Lestarrig The one part of the French were upon the North toward the Sea the other part marched from Leith to Edinburgh and yet they marched so that we could have foughten with neither Company before that they should have joyned We took purpose therefore to retire towards the Towne and that in haste left that the former Company of the French should either have invaded the Towne before that we could have come to the rescue thereof or else have cut us off from the entry of the Abbey of Halyrud-house as apparantly they had done if that the Laird of Grange and Alexander Whitlaw with a few Horse-men had not stayed both their Horse-men and Foot-men The Company which was next us perceiving that we retired with speed sent forth their skirmishers to the number of three or four hundred who took us at a disadvantage before us having the mire of Lestarrig betwixt us and them and we were enclosed by the Park ditch so that in no wise we could avoid their shot The Horse-men followed upon our heels and slue divers Our own Horse-men over-rode our Foot-men and so by reason of the narrownesse of the place there was no resistance made The Earle of Arran the Lord Iames in great danger lighted amongst the Foot-men exhorting them to have some respect to order and to the safety of their brethren whom by their flying they exposed to murther and so were criminall of their death Captain Alexander Halyburnetoun a man that feared God tarried with certain of his Souldiers behinde and made resistance till that he was first shot and then taken but being known those cruell murtherers wounded him in divers parts to the death and yet as it were by the power of God he was brought in to the Towne where in few but yet most plaine words he gave Confession of his Faith testifying That he doubted nothing of Gods mercy purchased to him by the Blood of Christ Jesus neither yet that he repented that it pleased God to make him worthy to shed his blood and spend his life in defence of so just a Cause And thus with the dolour of many he ended his dolour and did enter we doubt not into that blessed Immortality within two hours after our departure There were slain to the number of twenty four or thirty men the most part poor There was taken the Laird of Pitmillie the Laird of Pharnie younger the Master of Bowchane George Cuwell of Dundie and some others of lower rank Iohn Dumbar Lieutenant to Captain Movet Captain David Murray had his horse slain and himselfe hurt in the legge Few dayes before our first departure which was upon Alhallow Even William Maitland of Lethington younger Secretary to the Queen perceiving himself not onely to be suspected as one that favoured our part but also to stand in danger of his life if he should remain amongst so ungodly a company for whensoever matters came in question he spared not to speak his conscience which liberty of tongue and gravity of judgement the French did highly disdain Which perceived by him he conveyed himself away in the morning and tendred himself to M. Kirkcaldie Laird of Grange who coming to us did exhort us to constancy assuring us That in the Queen there was nothing but craft and deceit He travelled exceedingly to have retained the Lords together and most prudently laid before their eyes the dangers that might ensue their departing from the Towne but fear and dolour had so seized the hearts of all that they could admit no consolation The Earle of Arran and the Lord Iames offered to abide if any reasonable company would abide with them but men did so steal away that the wit of man could not stay them yea some of the greatest determined plainly That they would not abide The Captain of the Castle then Lord Erskin would promise unto us no favour but said He must needs declare himself friend to those that were able to support and defend him Which answer given to the Lord Iames discouraged those that before determined to have abidden the uttermost rather then to have abandoned the Towne so that the Castle would have stood their friend but the contrary declared every man took purpose for himself The complaints of the brethren within the Towne of Edinburgh was lamentable and sore the wicked then began to spue forth the venome which then lurked in their cankred hearts The godly as well those that were departed as the inhabitants of the Town were so troubled that some of them would have preferred death to life at Gods pleasure For avoiding of danger it was concluded That they should depart at midnight The Duke made provision for his Ordnance and caused it to be sent before but the rest was left to the care of the Captain of the Castle who received it as well that which appertained to the Lord Iames as that of Dundie The despightfull tongues of the wicked rayled upon us calling us Traytors and Hereticks every one provoked other to cast stones at us One cryed Alas if I might see another defie given Give advertisement to the French-men that they may come and we shall help them now to cut the throats of these hereticks And thus as the sword of dolour passed thorow our hearts so were the cogitations and former determinations of many hearts then revealed For we would never have believed that our naturall Countrey-men and women could have wished our destruction so unmercifully and have so rejoyced in our adversity God move their hearts to repentance for else we fear that he whose Cause we sustain shall let them feel the weight of the yoke of cruell strangers into whose hands they wished us to have been betrayed We stayed not till we came to Sterlin which we did the day after that we departed from Edinburgh for it was concluded that there consultation should be taken What was the next remedy in so desperate a matter The next Wednesday which was the 7 of November Iohn Knox preached Iohn Willock was gone into England as before he appointed and treated of the 5 6 7 and 8 Verses of the 80 Psalm where David in the person of the afflicted people of God speaketh this in the fourth Verse The Sermon of Iohn Knox in Sterlin in the greatest of our trouble O thou the eternall the God of Hosts how long shalt thou be against the prayer of thy people 5 Thou hast fed us with the bread of tears and hast given to us tears to drinke in great measure 6. Thou hast made us a strife unto our neighbours and our enemies laught us to scorne amongst themselves 7. O God
which day and of the judgement to be executed in the same is not onely to us a Bridle whereby our carnall lusts are reserved but also such inestimable comfort that neither may the threatning of worldly Princes neither yet the feare of temporall death and present danger move us to renounce and forsake that blessed societie which we the members have with our Head and onely Mediatour Christ Jesus whom we confesse and avow to be the Messias promised the onely Head of the Church our just Lawgiver our onely High Priest Advocate and Mediator In whose honours and Offices if a man or Angell presume to intrude themselves we utterly detest and abhorre them as blasphemous to our Soveraigne Governour Christ Jesus XII Faith in the Holy Ghost THis our faith and the assurance of the same proceedeth not from flesh and blood that is to say from no naturall powers within us but is the inspiration of the Holy Ghost whom we confesse God equall with the Father and with the Sonne who sanctified us and bringeth us into all veritie by his own operation without whom we should remaine for ever enemies to God and ignorant of his Sonne Christ Jesus For of nature we are so dead so perverse and blinde that neither we can feel when we were pricked see the light when it shineth nor assent to the will of God when it is revealed onely the Spirit of the Lord Jesus quickeneth that which is dead removeth the darknesse from our mindes and boweth our stubborne hearts to the obedience of his blessed will and so as we confesse that God the Father created us when we were not as his Sonne our Lord Jesus redeemed us when we were enemies to him So also we confesse that the Holy Ghost doth sanctifie and regenerate us without all respect of any merit proceeding from us be it before or be it after our regeneration To speak this one thing yet in more plain words as we willingly spoile our selves of all honour and glory of our own Creation and Redemption so do we also of our regeneration and sanctification for of selves we are not sufficient to thinke one good thought but he who hath begun the good work in us is onely he that continueth us in the same to the praise and glory of his undeserved grace XIII The cause of good works SO that the cause of good Works we confesse to be not of free Will but the Spirit of the Lord Iesus who dwelling in our hearts by true faith bringeth forth such good works as God hath prepared for us to walke in for this we most boldly affirme that blasphemie it is to say that Christ Jesus abideth in the heart of such as in whom there is no spirit of sanctification and therefore we feare not to affirme that Murderres Oppressors cruell Persecutors Adulterers Whoremongers filthy Persons Idolaters Drunkards Theeves and all workers of iniquitie have neither true faith neither any portion of the Spirit of Sanctification which proceedeth from the Lord Jesus so long as they obstinately continue in their wickednesse For how soon so ever the Spirit of the Lord Jesus which Gods Elect Children receive by true faith taketh possession in the heart of any man so soon doth he regenerate and renew the same man so that he begins to hate that which before he loved and beginneth to love that which before he hated and from thence cometh to that continuall battaile which is betwixt the flesh and the Spirit in Gods Children while the flesh and naturall man according to their own corruption lusteth for things pleasing and delectable to it self grudgeth in adversitie is lifted up in prosperitie and at every moment is prone and ready to offend the Majestie of God but the Spirit of God which giveth witnessing unto our spirit that we are the sonnes of God maketh us to resist the Devill to abhorre filthie pleasures to groane in Gods presence for deliverance from this bondage of corruption and finally to triumph over sinne that it reigne not in our mortall bodies This battaile have not the carnall men being destitute of Gods Spirit but do follow and obey sinne with greedinesse and without repentance even as the Devill and their corrupt lusts do prick them But the Sons of God as afore is said do fight against sin do sob and mourn when they perceive themselves tempted to iniquity and if they fall they rise again with earnest and unfained repentance and these things they do not by their own power but the power of our Lord Jesus without whom they were able to do nothing worketh in them all that is good XIIII What works are reputed good before God VVE confesse and acknowledge That God hath given to man his holy Law in which not onely are forbidden all such works as displease and offend his godly Majesty but also are commanded all such as please him and as he hath promised to reward And these works be of two sorts the one are done to the honour of God the other to the profit of our neighbours And both have the revealed Will of God for their assurance To have one God To worship and honour him To call upon him in all our troubles To reverence his holy Name To hear his Word To believe the same To communicate his holy Sacraments are the works of the first Table To honour father and mother Princes Rulers and superiour Powers To love them To support them yea To obey their Charges not repugning to the Commandment of God To save the life of Innocents To represse tyranny To defend the oppressed To keep our bodies clean and holy To live in sobriety and temperance To deal justly with all men both in word and deed and finally To represse the appetite of our neighbours hurt are the good works of the second Table which are most pleasing and acceptable unto God as those works are commanded by himself The contrary thereof is sin most odious which always displeaseth him and provoketh him to anger as Not to call upon him alone when we have need Not to hear his Word with reverence To contemne and despise it To have or to worship Idols To maintain and defend Idolatry Lightly to esteem the reverent Name of God To profane abuse or contemne the Sacraments of Christ Jesus To disobey or resist any that God hath placed in Authority while they passe not over the bounds of their Office To murther or consent thereunto To bear hatred or to suffer Innocent blood to be shed if we may gainstand it and finally The transgressing of any other Commandment in the first or second Table we confesse and affirm to be sin by the which Gods hot displeasure is kindled against the proud and unthankfull world So that good works we affirme to be those onely that are done in Faith and at Gods Commandment who in his Law hath expressed what be the things that
Lethington that is the chief Head wherein we never agreed but of that we shall speak hereafter What will ye say as touching the moving of the people to have a good opinion of the Queens Majesty and as concerning obedience to be given to her Authority as also of the form of Prayer which ye commonly use My Lord saith he more earnestly to move the people or yet otherwise to pray then heretofore I have done a good conscience will not suffer me for he who knows the secrets of hearts knows That privately and publikely I have called to God for her conversion and have willed the people to do the same shewing unto them the dangerous state wherein not onely she her self stands but also the whole Realm by reason of her indurate blindnesse That is said Lethington wherein we finde the greatest fault your extremity against her Masse in particular passeth measure ye call her a slave to Sathan ye affirm that Gods vengeance hangs over the Realm by reason of her impiety And what is this else but to raise up the hearts of the poeple against her Majesty and against them that serve her Then there was heard an acclamation of the rest of the flatterers that such extremity could not profit The Master of Maxwell said in plain words If I were in the Queens Majesties place I would not suffer such things as I hear If the words of Preachers said Iohn Knox shall be alwayes wrested in the worst part then will it be hard to speak any thing so circumspectly providing that the truth be spoken which shall not escape the censure of the calumniator The most vehement as ye speak and most excessive manner of Prayer that I use in publike is this O Lord if thy good pleasure be purge the heart of the Queens Majestie from the venome of Idolatry and deliver her from the bondage and thraldom of Satan into the which she hath been brought up and yet remains for the lack of true Doctrine and let her see by the illumination of thy holy Spirit That there is no means to please thee but by Iesus Christ thy only Son and that Iesus Christ cannot be found but in thy holy Word nor yet received but as it prescribes which is To renounce our own wisedom and preconceived opinion and worship thee as it commands that in so doing she may avoid the eternall damnation which is ordained for all obstinate and impenitent to thee and that this poor Realm may also escape that plague and vengeance which inevitably followeth Idolatry maintained against thy manifest Word and the light thereof This said he is the form of common Prayer as your selves can witnesse Now what is worthy of reprehension in it I would hear There are three things in it said Lethington that never liked me and the first is Ye pray for the Queens Majesty with a condition saying Illuminate her heart if thy good pleasure be Wherein it may appear That ye doubt of her conversion Where have ye the example of such Prayer Wheresoever the examples are said the other I am assured of the Rule which is this If we shall ask any thing according to his Will he shall grant us And our Master Christ Jesus commands us to pray unto our Father Thy will be done But said Lethington Where ever finde ye any of the Prophets so to have prayed It sufficeth me said the other my Lord that the Master and Teacher both of Prophets and Apostles hath taught me so to pray But in so doing said Lethington ye put a doubt in the peoples heads of her conversion Not I said the other but her own obstinate rebellion causeth more then me to doubt of her conversion Wherein said he rebells she against God In all the actions of her life said M. Knox but in these two Heads especially The former is That she will not hear the Preaching of the blessed Evangel of Jesus Christ. 2. That she maintaineth that Idol the Masse She thinks not that rebellion said Lethington So thought they said the other that sometimes offered their children unto Molech and yet the Spirit of God affirms That they offered them unto devils and not unto God And this day the Turks think they have a better Religion then the Papists have and yet I think ye will excuse neither of both from committing rebellion against God neither yet can ye do the Queen unlesse ye will make God to be partiall But said Lethington Why pray ye not for her without moving any doubt Because said the other I have learned to pray in faith now faith ye know depends upon the Word of God and so it is that the Word teacheth me That prayer profiteth the sons and daughters of Gods Election of which number if she be one or not I have just cause to doubt and therefore I pray that God would illuminate her heart if his good pleasure be so to do But yet said Lethington ye can produce the example of none that so hath prayed before you Thereto I have already answered said Iohn Knox But yet for further declaration I will demand a question which is this Whether ye think that the Apostles prayed themselves as they commanded others to pray or not who doubts of that said the company that were present Well then said Iohn Knox I am assured that Peter said these words to Simon Magus Repent therefore of this thy wickednesse and pray God That if it be possible the thoughts of thy heart may be forgiven thee Here we may cleerly see That Peter joynes a condition with his Commandment That Simon should repent and pray to wit If it were possible that his sin might be forgiven for he was not ignorant that some sinnes are unto death and so without all hope of repentance or remission And think ye not my Lord Secretary said he but that same doubt may touch my heart as touching the Queens conversion that then touched the heart of the Apostle I would never said Lethington heare you or any other call that in doubt But your will said the other is no assurance to my conscience And to speak freely My Lord I wonder if yee your self doubt not of the Queens conversion for more evident signes of Induration have appeared and do appear in her then Peter outwardly could have espyed in Simon Magus for albeit sometimes he was a Sorcerer yet joyned he with the Apostles beleeved and was baptized And albeit That the venome of Avarice remained in his heart and that he would have bought the holy Ghost yet when he heard the fearfull threatnings of God pronounced against him he trembled desired the assistance of the Prayers of the Apostles and so humbled himself so farre as the judgement of man could peirce like a true penitent and yet we see that Peter doubts of his conversion Why then may not all the godly justly doubt of the conversion of the Queen who hath used Idolatry which is also most odious
rich and potent in Israel If this equality was commanded by God for maintenance of that transitory tabernacle which was but a shadow of a better to come is not the same required of us who now have the verity which is Christ Jesus who being clad with our nature is made Immanuel that is God with us Whose naturall body albeit it be received into the Heavens where he must abide till all be compleat that is forespoken by the Prophets yet hath he promised to be present with us to the end of the world And for that purpose and for the more assurance of his Promise he hath erected amongst us here in earth the Signes of his own presence with us his spirituall Tabernacle the true preaching of his Word and right administration of his Sacraments to the maintenance whereof is no lesse bound the subject then the Prince the poor then the rich For as the Price which was given for mans redemption is one so God requireth of all that shall be partakers of the benefits of the same a like duty which is a plain confession That by Christ Jesus alone we have received whatsoever was lost in Adam Of the Prince doth God require That he refuse himself and that he follow Christ Jesus of the Subject he requireth the same Of the Kings and Judges it is required That they kisse the Son that is give honour subjection and obedience to him and from such reverence doth not God exempt the Subject that shall be saved and this is That equality which is betwixt the kings and subjects the most rich or noble and betwixt the poorest and men of lowest state to wit That as the one is obliged to beleeve in heart and with mouth to confesse the Lord Jesus to be the onely Saviour of the world so also is the other Neither is there any of Gods children who hath attained to the yeers of discretion so poor but that he hath thus much to bestow upon the Ornaments and maintenance of their spirituall Tabernacle when necessity requireth neither yet is there any so rich of whose hands God requireth any more For albeit that David gathered great substance for the building of the Temple that Solomon with earnest diligence and incredible expences erected and finished the same That Hezekiah and Iosiah purged the Religion which before was corrupted yet to them was God no further debter in that respect then he was to the most simple of the faithfull posterity of faithfull Abraham for their diligence zeal and works gave rather testimony and confession before men what honour they did bear to God what love to his Word what reverence to his Religion then that any work proceeding from them did either establish or yet encrease Gods favour towards them who freely did love them in Christ his Son before the foundation of the world was laid So that these forenamed by their notable works gave testimony of their unfained faith and the same doth the poorest that unfainedly and openly professeth Christ Jesus and doth embrace his glad tydings offered That doth abhor Superstition and flie from Idolatry The poorest I say and most simple that this day on earth in the dayes of this cruell persecution firmly believeth in Christ and boldly doth confesse him before this wicked generation is no lesse acceptable before God neither is judged in his presence to have done any lesse in promoting Christ his Cause then is the King that by his sword and power which he hath received of God rooteth out Idolatry and so advanceth Christs glory But to return to our former purpose It is no lesse required I say of the subject to believe in Christ and to professe his true Religion then of the Prince and King And therefore I affirm That in Gods presence it shall not excuse you to alleadge That yee were no chief Rulers and therefore that the care and reformation of Religion did not appertain unto you Yee dear brethren as before is said are the creatures of God created to his own Image and similitude to whom it is commanded To hear the voice of your heavenly Father To embrace his Son Christ Jesus To flie from all doctrine and Religion which he hath not approved by his own Will revealed to us in his most blessed Word To which Precepts and Charges if yee be found inobedient ye shall perish in your iniquity as rebells and stubborn servants that have no pleasure to obey the good Will of their Soveraign Lord who most lovingly doth call for your obedience And therefore brethren in this behalf it is your part to be carefull and diligent For the question is not of things temporall which although they be endangered yet by diligence and processe of time may after be redressed but it is of the damnation of your bodies and souls and of the losse of life everlasting which once lost can never be recovered And therefore I say That it behoveth you to be carefull and diligent in this so weighty a matter lest that ye contemning this occasion which God now offereth finde not the like although that after with groaning and sobs ye languish for the same And that ye be not ignorant of what occasion I mean in few words I shall expresse it Not onely I but with me also divers other godly and learned men do offer unto you our labours faithfully to instruct you in the wayes of the eternall our God and in the sincerity of Christs Evangell which this day by the pestilent Generation of Antichrist I mean by the Pope and by his most ungodly Clergy are almost hid from the eyes of men We offer to jeopard our lives for the salvation of your souls and by manifest Scriptures to prove that Religion that amongst you is maintained by fire and sword to be false vain and diabolicall We require nothing of you but that patiently ye will hear our Doctrine which is not ours but the Doctrine of salvation revealed to the world by the onely Son of God And that ye will examine our reasons by the which we offer to prove the Papisticall Religion to be abominable before God And last we require That by your power the tyranny of those cruell beasts I mean of Priests and Fryers may be bridled till we have uttered our mindes in all matters this day debatable in Religion If these things in the fear of God ye grant to me and unto others that unfainedly for your salvation and for Gods glory require the same I am assured That of God ye shall be blessed whatsoever Satan shall devise against you But and if ye contemn or refuse God who thus lovingly offereth unto you salvation and life ye shall neither escape plagues Temporall which shortly shall apprehend you neither yet the torment prepared for the devill and for his angels except by your speedy repentance ye return to the Lord whom now ye refuse if that ye refuse the Messengers of his
standeth my singular comfort this day when I hear that those bloody tyrants within the Realme of England doth kill murther destroy and devour man and woman as ravennous Lions now loosed from bonds I lift up therefore the eyes of mine heart as my iniquity and present dolour will suffer and to my heavenly Father will I say O Lord those cruell tyrants are loosed by thy hand to punish our former ingratitude whom we trust thou wilt not suffer to prevail for ever but when thou hast corrected us a little and hast declared unto the world the tyranny that lurked in their boldned brests then wilt thou break their jaw-bones and wilâ— shut them up in their caves again that the generation and posterity following may praise thy holy Name before thy Congregation Amen When I feel any taste or motion of these promises then think I my self most happy and that I have received a just compensation albeit I and all that to me in earth belongeth should suffer present death knowing that God shall yet shew mercy to his afflicted Church within England and that he shall represse the pride of these present tyrants like as he hath done of those that were before our dayes And therefore beloved brethren in our Saviour Jesus Christ hold up to God your hands that are fainted through fear and let your hearts that have in these dolorous dayes sleeped in sorrow awake and hear the voyce of your God who sweareth by himself That he will not suffer his Church to be oppressed for ever neither that he will despise our sobâ— to the end if we will row and strive against this vehement winde I mean if that ye will not run back headlong to Idolatry then shall this storm be asswaged in despight of the devill Christ Jesus shall come with speed to your deliverance he shall pierce thorow the winde and the raging Seas shall obey and bear his feet and body as the massie stable and dry land Be not moved from the sure foundation of your faith For albeit that Christ Jesus be absent from you as he was from his disciples in that great storme by his bodily presence yet is he present by his mighty power and grace He standeth upon the mountain in security and rest that is his flesh and whole humanity is now in heaven and can suffer no such trouble as sometimes he did And yet he is full of pity and compassion and doth consider all our travell anguish and labours wherefore it is not to be doubted but that he will suddenly appear to our great comfort The tyranny of this world cannot keep back his coming more then the blustering winde and raging Seas lett Christ to come to his disciples when they looked for nothing but present death And therefore yet again I say beloved in the Lord Let your hearts attend to the promises that God hath made unto true repentant sinners and be fully perswaded with a constant faith That God is alwayes true and just in his performance of his promises You have heard these dayes spoken of very plainly when your hearts could fear no danger because you were nigh the land and the storm was not yet risen that is Ye were young Scholars of Christ when no persecution was felt or seen But now ye are come into the midst of the Sea for what part of England heard not of your profession and the vehement storm whereof we then almost in every Exhortation spake of is now suddenly risen up But what Hath God brought you so far forth that you shall both in souls and bodies every one perish Nay my whole trust in Gods mercy and truth is to the contrary For God brought not his people into Egypt and from thence thorow the Red Sea to the intent they should perish but that he in them should shew a most glorious deliverance Neither sent Christ his Apostles into the middest of the Sea and suffering the storm to assault them and their Ship to the intent they should there perish but because he would the more have his great goodnesse towards them felt and perceived in so mightily delivering them out of the fear of perishing giving us thereby an example that he would do the like to us if we abide constant in our profession and saith with-drawing our selves from superstition and idolatry We gave you warning of these dayes long ago For the reverence of Christs Blood let these words be noted The same Truth that spake before of these dolorous dayes forespake also the everlasting joy prepared for such as should continue to the end The trouble is come O dear brethren look for the comfort and after the example of the Apostle abide in resisting this vehement storm a little space The third Watch is not yet ended remember that Christ Jesus came not to his disciples till it was the fourth Watch and they were then in no lesse danger then you be now for their faith fainted and their bodies were in danger But Christ Jesus came when they looked not for him and so shall he do to you if you will continue in the profession that you have made This dare I be bold to promise in the Name of him whose Eternall Verity and glorious Gospel ye have heard and received who also putteth into my heart an earnest thirst God knoweth I lie not of your salvation and some care also for your bodies which now I will not expresse Thus shortly have I passed thorow the outragious tempest wherein the disciples of Christ were tempted after that the great multitude were by Christ fed in the desert omitting many profitable Notes which might well have been marked in the Text because my purpose is at this present not to be tedious nor yet curious but only to note such things as be agreeable to these most dolorous dayes And so let us now speak of the end of this storm and trouble in which I finde four things chiefly to be noted First That the disciples at the presence of Christ were more afraid then they were before Secondly That Christ useth no other instrument but his Word to pacific their hearts Thirdly That Peter in a fervency first left his Ship and yet after feared Fourthly and lastly That Christ permitted neither Peter nor the rest of his disciples to perish in that fear but gloriously delivered all and pacified the Tempest Their great fear and the cause thereof are expressed in the Text in these words When the disciples saw him walking upon the Sea they were afraid saying It is a Spirit and they cryed through fear It is not my purpose in this Treatise to speak of spirits nor yet to dispute Whether spirits good or bad may appear and trouble men Neither yet to enquire Why mans nature is afraid of spirits and so vehemently abhorreth their presence and company But my purpose is onely to speak of things necessary for this time And first let us consider
passe over the Tyrants of old time whom God hath plagued let us come to the Tyrants which now are within the Realm of England whom God will not long spare If Steven Gardener Cuthbert Tunstal and Butcherly Bonnar false Bishops of Winchester Duresme and of London had for their false Doctrine and Traiterous acts suffered death when they justly deserved the same then would arrant Papists have alleadged as I and others have heard them do that they were men reformable That they were meet Instruments for a Common-wealth That they were not so obstinate and malicious as they were judged neither that they thirsted for the blood of any man And of Lady Mary who hath not heard That she was not sober mercifull and one that loved the Common-wealth of England Had she I say and such as now be of her pestilent Councell been dead before these dayes then should not their iniquity and cruelty so manifestly have appeared to the world for who could have thought that such cruelty could have entred into the heart of a woman and into the heart of her that is called a Virgine that she would thirst for the blood of innocents and of such as by just Laws and faithfull witnesses can never be proved to have offended by themselves I finde that Athalia through appetite to Reign murthered the Seed of the Kings of Iudah and that Herodias daughter at the desire of a whorish Mother obtained the head of Iohn the Baptist but yet that ever a woman suffered her self to be called the most blessed Virgin caused so much blood to be spilt for establishing of the usurped Authoritie of the Pope I think the like is rare to be found in Scripture or other History I finde that Iezabel that cursed Idolatresse caused the blood of the Prophets of God to be shed and Naboth to be murthered unjustly for his own Vineyard but yet I think she never erected halfe so many Gallows in all Israel as mischievous Mary hath done within London alone But you Papists will excuse your Mary the Virgine Well let her be your Virgine and a Goddesse meet to entertain such Idolaters yet shall I rightly lay to her charge that which I think no Papist within England will justifie nor defend And therefore O ye Papists here I will a little turn my Pen unto you Answer unto this Question O ye Seed of the Serpent Would any of you have confessed two years ago that Mary your mirrour had been false dissembling unconstant proud and a breaker of promises except such promises as she made to your god the Pope to the great shame and dishonour of her noble Father I am sure you would hardly have thought it of her And now doth she not manifestly shew her self to be an open Traitoresse to the Imperiall Crown of England contrary to the just Laws of the Realme to bring in a stranger and make a proud Spanyard King to the shame dishonour and destruction of the Nobilitie to the spoile of their Honours Lands Possessions chief Offices and promotions of them and theirs To the utter decay of the Treasures Commodities Navie and Fortifications of the Realm to the abasing of the Yeomandry to the slavery of the Commonalty to the overthrow of Christianity and Gods true Religion and finally to the utter subversion of the whole publike estate and Common-wealth of England Let Norfolk and Suffolke let her own Promise and Proclamation let her fathers Testament let the Citie of London let the ancient Laws and Acts of Parliaments before established in England be judges betwixt mine accusation and her most tyrannous iniquity First her Promise and Proclamation did signifie and declare That neither she would bring in neither yet Marry any stranger Northfolk Suffolk and the Citie of London do testifie and witnesse the same The ancient Laws and Acts of Parliament pronounceth it Treason to transferre the Crown of England into the hands of a forraigne Nation and the Oath made to observe the said Statutes cryeth out That all they are perjured that consent to that her traiterous fact Speak now O ye Papists and defend your monstrous Masters and deny if ye can for shame that she hath not uttered her self to be borne alas therefore to the ruine and destruction of noble England Oh who would ever have beleeved I write now in bitternesse of heart that such unnaturall crueltie should have had dominion over any reasonable creature But the saying to be true That the usurped Government of an affectionate woman is a rage without reason Who would ever have thought that the love of that Realme which hath brought forth which hath nourished and so nobly maintained that wicked woman should not have moved her heart with pitie Who seeth not now that she in all her doings declareth most manifestly that under an English name she beareth a Spaniards heart If God I say had not for our scourge suffered her and her cruell Councell to have come to Authority then could never these their abominations cruelty and treason against God against his Saints and against the Realm whose liberties they are sworn to defend so manifestly have been declared And who ever could have beleeved That proud Gardener and treacherous Tunstall whom all Papists praised for the love they bare to their Countrey could have become so manifestly Traiterous not onely against their solemne Oathes that they should never consent nor agree unto that a forraigne Stranger should reigne over England but also that they would adjudge the Imperiall Crown of the same to appertain to a Spanyard by inheritance Lineall discent O Traiterous Traitours how can you for shame shew your faces It cometh to my minde that upon Christmas day Anno 1552. preaching in New-Castle upon Tine and speaking against the obstinacie of the Papists I made this affirmation That whosoever in his heart was enemy to Christs Gospel and Doctrine which then was preached within the Realm of England was enemy also to God and secret traitours to the Crown and Common-wealth of England for as they thirsted nothing more then the Kings death which their iniquity could procure so they regarded not who should reign over them so that their Idolatry might be erected again How these my words at that time pleased men the crimes and action intended against me did declare But let my very enemies now say their conscience if those may words have not proved true What is the cause that Winchester and the rest of his pestilent sect so greedily would have a Spanyard to reign over England The cause is mafest for as that Hellish Nation surmounteth all other in pride and Whoredome so for Idolatry and vaine Papisticall and devillish Ceremonies they may rightly be called the very sons of superstition And therefore are they found and judged by the Progeny of Antichrist most apt Instruments to maintain establish and defend the Kingdom of that cruell Beast whose head and wound is lately
the Author of all Trueth yea rather trueth it self should make a loud lie and therefore of necessitie it was that he should prove in experience what was the frailtie of mans nature and what was the imbecillity and weaknesse of faith even in those that were his chief Apostles which had continually heard his heavenly Doctrine seen daily his wonderfull Miracles which had heard themselves so many admonitions of him which also had followed and obeyed him in many things That imbecillitie and weaknesse of faith if Peter had not proved and felt it in himself neither could he rightly have praised Gods infinite goodnesse and imbraced his free mercy neither had he been apt and meet to have been a a Pastor to the weak sheep and tender lambs of Christ but he should have been as proud a contemner and dispiser of his weak brethren as the arrogant Papists that contemn and dispise all godly and great learned men though they be a thousand parts more excellent then they But to correct and informe both presumptuous arrogancy and fraile imbecilitie and weaknesse of faith Peter was permitted once to sink and thrice most shamefully to refuse and deny his Master to the intent that by the knowledge of his own weaknesse he might be the more able to instruct others of the same and also that he might more largely magnifie Gods free grace and mighty deliverance And that Christ taught him before his falling saying When thou art converted strengthen thy brethren As though Christ should have said Peter yet art thou too proud to be a Pastor thou canst not stoop nor bow thy back down to take up the weak sheep thou doest not yet know thine own infirmitie and weaknesse and therefore canst thou do nothing but despise the weak ones but when thou shalt be instructed by experience of thine own self what hid iniquitie lurketh within the nature of man then shalt thou learn to be humble and stoop among other sinners and also shalt be an example to others which after shall offend as thou didst so that if they repent as thou didst they need not despaire of mercy but may trust most assuredly of Christ to obtain grace mercy and forgivenesse of sins as thou didst This fruit have we to gather dear Brethren of Peters down-sinking in the sea which was a secret knowledge and privie admonition that he after should deny Christ that we are assured by the voice of Christ if in the time of trouble and extreme danger we crie with Peter we shall be delivered as he was and if we mourn for our deniall of Christ as hee did we shall finde the same grace and favour at Christs hand that hee found But now let us touch the third Note which is this That with Gods Elect in their greatest feare and danger there resteth some small sparke of faith which by one means or other declareth it selfe albeit the afflicted person in feare or danger doth not presently perceive the same As herein Peter is most cleare and manifest For perceiving himself to sink down he cryed saying Lord save me which words were a declaration of a lively and quick faith which lay hid within his afflicted and sore perplexed heart whose nature is I mean of faith to hope against hope that is against all appearance or likelihood to looke for help and deliverance as the words of Peter witnesseth that he did He saw nothing but the raging Sea ready to swallow him up He felt nothing but himself sinking down in body and sore troubled in heart and yet he cryed Lord save me Which words first delare that he knew the power of Christ able to deliver him For foolishnesse it had been to have called for the help of him whom he had known to be impotent and unable to help The calling for Christs help by prayer in this extream danger declared also that Peter had some hope through his gracious goodnesse to obtain deliverance For in extream perils impossible it is that the heart of man can cry for Gods help without some hope of his mercy It is also to be noted that in his great jeopardy Peter murmureth not against Christ. Neither doth he impute or lay any crime or blame upon Christ albeit at his commandment he had left his Bote. He saith not Why lettest thou me sinke seeing that I have obeyed thy Commandment Moreover Peter asked help at Christ alone of whom he was perswaded both could and would help at a pinch He cryed not upon Abraham Iacob Moses Samuel David Neither upon any other of the Patriarks Prophets or Saints departed neither yet upon his own fellows in the Bote but upon Christ at whose commandment he had left the Bote. All these things together considered declare that Peter in this his extreame fear and danger had yet some sparke of faith albeit in that present jeopardy he had neither consolation nor comfort For these premisses are undoubted tokens that he had faith But now to the end which is this And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore diddest thou doubt And when they were come into the ship the winde ceased And they that were in the ship came and worshipped him saying Of a truth thou art the Sonne of God And immediatly the ship was at the Land whither they went Hereof first is to be Noted That God is alway nigh to those that call upon him faithfully and so willing is he to deliver them that neither can fear nor extreme danger hinder his godly hand Peter was sinking downe and looked for no other thing but present death and yet the hand of Christ prevented him That that was visibly and openly done to Peter in that his great perill is invisibly and secretly done to Christs holy Church and to the chosen Members of Christs mysticall Bodie in all ages How nigh and ready was the Hand of God to deliver his people Israel when they were almost overwhelmed with despair in the dayes of Moses and Hester the History doth witnesse How nigh was God to Daniel amongst the Lyons To Ionas in the Whales Belly to Peter in the prison is likewise most evidently declared in the holy Scriptures How suddenly and beyond all expectation was David many times delivered from Sauls tyrany his own heart confessed and compelled his pen to write and tongue to sing saying He sent from above and hath delivered me he hath drawn me forth of many waters Open your ears dear brethren and let your hearts understand That as our God is unchangeable so is not his gracious hand shortned this day Our fear and trouble is great the storm that bloweth against us is sore and vehement and we appear to be drowned in the deep but if we unfainedly know the danger and will call for deliverance the Lords hand is nigher then the sword of our enemies The sharp rebuke that Christ Jesus
and themselves to be unworthy of Gods mercies for ever to such direct I my counsell to those I mean that rather offends by weaknesse and infirmity then of malice and set purpose And I would that such should understand and consider that all Christs Apostles fled from him and denyed him in their hearts And also I would they should consider That no man from the beginning stood in greater feare greater danger nor greater doubt then Peter did when Christs presence was taken from him yea no man felt lesse comfort nor saw lesse appearance of deliverance and yet neither were the disciples rejected for ever neither was Peter permitted to drown in that deep But some shall object Faith was not utterly quenched in them and therefore they got deliverance and were restored to comfort Answ. That is it which I would that the afflicted and troubled consciences in this age should consider That neither fear neither danger neither yet doubting nor backsliding can utterly destroy and quench the faith of Gods elect but that alwayes there remaineth with them some root and spark of faith howbeit in their anguish they neither feel nor can discern the same Yet some shall demand How shall it be known in whom the spark and root of faith remaineth and in whom not seeing that all fleeth from Christ and boweth down to Idolatry Hard it is and in a manner impossible that one man shall wittingly judge of another for that could not Elijah do of the Israelites of his dayes but every man may easily judge of himself For the root of faith is of that nature that long it will not be idle but of necessity by processe of time it will send forth some branches that may be seen and felt by the outward man if it ramain lively in the heart as you heard it did in Peter compelling him to cry upon Christ when that he was in greatest necessity Wilt thou have a triall whether the root of faith remaineth with thee or not I speak to such as are weak and not to proud contemners of God First Feelest thou thy soul fainting in faith as Peter felt his body sinke down in the waters Secondly Art thou as sore afraid that thy soule should drown in hell if thou consentest or obeyest Idolatry as Peter was that his body should drown in the waters 3. Desirest thou as earnestly the deliverance of thy soul as Peter did the deliverance of his body 4. Believest thou that Christ is able to deliver thy soul and that he will do the same according to his promise 5. Do'st thou call upon him without hypocrisie now in the day of thy trouble 6. Do'st thou thirst for his presence and for the liberty of his Word again 7. Mournest thou for the great abominations that now over-flowes the Realm of England If these premises I say remain in thy heart then art thou not altogether destitute of faith neither shalt thou descend to perdition for ever but mercifully shall the Lord stretch forth his mighty hand and shall deliver thee from the very throat and bottom of hell But by what means that he shall perform that his mercifull work it neither appertaineth to thee to demand nor to me to define But this is requisite and is our bounden duty that such means as the hand of our God shall offer to avoid Idolatry we refuse not but that willingly we embrace the same albeit it partly disagree to our affections Neither yet think I that suddenly and by one means shall all the faithfull in England be delivered from Idolatry No it may be that God so strengthen the hearts of some of those that have fainted before that they will resist Idolatry to the death and that were a glorious and triumphant deliverance Of others God may so touch the hearts that they will rather chuse to walk and go as Pilgrims from Realm to Realme suffering hunger cold heat thirst wearinesse and poverty then that they will abide having all aboundance in subjection of Idolatry To some may God offer such occasion that in despight of Idolaters be they Princes or Prelats they may remain within their own Dominions and yet neither bow their knees to Baal neither yet lack the lively Food of Gods most holy Word If God offer unto us any such means let us assuredly know That Christ Jesus stretched forth his hand unto us willing to deliver us from that danger wherein many are like to perish and therefore let us not refuse it but with gladnesse let us take hold of it knowing that God hath a thousand means very unappearing to mans judgement whereby he will deliver support and comfort his afflicted Church And therefore most dearly beloved in our Saviour Jesus Christ considering that the remembrance of Christs Banquet whereof I doubt not some of you have tasted with comfort and joy is not yet utterly taken from your minde And that we have entred in this journey at Christs Commandments considering that we finde the Sea windes blow contrary and against us as before was prophesied unto us and that we see the same tempest rage against us that ever hath raged against Christs elect Church And considering also that we feele our selves ready to faint and like to be oppressed by these stormie Seas Let us prostrate our selves before the Throne of Grace in the presence of our heavenly Father and in the bitternesse of our hearts let us confesse our offences and for Christ Jesus sake let us ask deliverance and mercy saying with sobs and groanings from our troubled hearts Complaint O God the heathen are entred into thine Inheritance they have defiled thy holy Temple and have prophaned thy blessed Ordinance In place of thy joyfull signes they have erected their abominable Idolatry The deadly cup of all blasphemie is restored againe to their harlots hand Thy Prophets are persecuted and none are permitted to speak thy Word freely The poor sheep of thy pasture are commanded to drink the venomous waters of mens Traditions But O Lord thou knowest how sore they grieve us But such is the tyranny of these most cruell beasts that plainly they say They shall root us out at once so that no remembrance shall remain of us on earth O Lord thou knowest that we are but flesh and that we have no power of our selves to withstand their tyranny And therefore O Father open the eyes of thy mercy upon us and confirm thou in us the Work which thine own mercy hath begun We acknowledge and confesse O Lord That we are punished most justly because we lightly regarded the tyranny of our mercifull Visitation Thy blessed Gospel was in our ears like a lovers song it pleased us for a time but alas our lives did nothing agree with thy Statutes and holy Commandments And thus we acknowledge that our iniquity hath compelled thy justice to take the light of thy
finally that it is he that calleth things that are not even as if they were as before we have heard And if in the day of our temptation which in my judgement approacheth fast wee be thus armed if our incredulity cannot utterly be removed yet shall it so be corrected that damnable despaire oppresse us not But now let us hear how the Prophet proceedeth Come saith he thou my people enter within thy chamber shut thy door after thee hide thy self a very little while untill the indignation passe over Here the Prophet bringeth in God amiably calling upon his people to come to himself and to rest with him untill such time as the fury and sharp plagues should be executed upon the wicked and inobedient It may appear at the first sight That all these words of the Prophet in the person of God calling the people unto rest are spoken in vain for we neither finde chambers nor rest more prepared for the dearest children of God so far as mans judgement can discern then there was for the rebellious and disobedient for such as fell not in the edge of the sword or dyed not of pestilence or by hunger were either carryed captives unto Babylon or else departed after into Egypt so that none of Abrahams Seed had either chamber or quiet place to remain within the Land of Canaan For the resolution hereof we must understand That albeit the Chambers whereunto God called his Chosen be not visible yet notwithstanding they are certain and offer unto Gods Children quiet habitation in spirit howsoever the flesh be travelled and tormented The chambers are then Gods sure promises unto the which Gods people are commanded to resort yea within the which they are commanded to close themselves in the time of greatest adversitie The manner of speaking is borrowed from that judgement and foresight which God hath printed in this our Nature for when that men espie great tempests appearing to come willingly they will not remain uncovered upon the fields but straightway they will draw them to their houses or holds that they may escape the vehemency of the same and if they fear any enemy to pursue them they will shut their doors to the end that suddenly the enemy should not have entry After this manner God speaketh to his people as if he should say The Tempest that shall come upon this whole Nation shall be so terrible that nothing shall appear but extermination to come upon the whole body But thou my people I say that hearest my word beleevest the same and tremblest at the threatnings of my Prophets now when the world doth insolently resist let such I say enter within the secret Chamber of my promises let them contain themselves quietly there yea let them shut the door upon them and suffer not infidelity the mortall enemy of my trueth and of my people that depend thereupon to have free entry to trouble them yea farther to murther in my promise and so shall they perceive that my indignation shall passe and that such as depend upon me shall be saved Thus we may perceive the meaning of the Prophet Whereof we have first to observe That God acknowledgeth them for his people that are in greatest affliction yea such as are reputed unworthy of mens presence are yet admitted within the secret Chamber of God Let no man think that flesh and blood can suddenly attain to that comfort and therefore most expedient it is That we be frequently exercised in meditation of the same Easie it is I grant in time of prosperity to say and to think That God is our God and that we are his people But when he hath given us over in the hands of our enemies and turned as it were his back unto us then I say still to reclaim him to be our God and to have this assurance That we are his people proceedeth wholly from the holy spirit of God as is the greatest victory of faith which over-cometh the world for increase whereof we ought continually to pray This doctrine we shall not think strange if we shall consider how suddenly our spirits are carryed away from our God and from believing his promise so soon as any great temptation doth apprehend us then begin we to doubt If ever we beleeved Gods promises if God will fulfill them to us if we abide in his favour if he regardeth and looketh upon the violence and injury that is done unto us and a multitude of such cogitations which before lurked quietly in our corrupted hearts burst violently forth when we are oppressed with any desperate calamity Against the which this is the remedy once to apprehend and still to retain God to be our God and firmly to believe that we are his people whom he loveth and will defend not onely in affliction but even in the midst of death it self Secondly let us observe That the judgements of our God never were nor yet shall be so vehement upon the face of the earth but that there hath been and shall be some secret habitation prepared in the sanctuary of God for some of his chosen where they shall be preserved untill the indignation passe by and that God prepareth a time that they may glorifie him again before the face of the world that sometimes despised them And this ought to be unto us no small comfort in these appearing dangers to wit that we be surely perswaded That how vehement soever the tempest shall be that it yet shall passe over and some of us shall be preserved to glorifie the name of our God as is aforesaid Two vices lurke in this our nature the one is That we cannot tremble at Gods threatnings before that the plagues apprehend us albeit that we see cause most just why that his fierce wrath should burn as a devouring fire The other is That when calamities before pronounced fall upon us then begin we to sinke down in despair so that we never look for any comfortable end of the same To correct this our mortall infirmity in time of quietnesse We ought to consider what is the justice of our God and how odious sin is And above all other how odious Idolatry is in his presence who hath forbidden it and who hath so severely punished it in all ages from the beginning And in the time of our affliction we ought to consider what have been the wondrous Works of our God in preservation of his Church when it hath been in uttermost extremity For never shall we finde the Church humbled under the hands of Traytors and cruelly tormented by them but therewith we shall finde Gods just vengeance to fall upon the cruell persecuters and his mercifull deliverance to be shewed to the afflicted And in taking of this tryall we should not onely call to minde the Histories of ancient times but also we should diligently mark what notable Works God hath wrought even in this our age as well upon the one as upon the other We ought not
Justice and Peace and Sathan called the Prince of the world so are they but two Armies that hath continued battell from the beginning and shall fight unto the end The quarrell is one which the Armie of Jesus Christ do sustain and which the reprobate do persecute to wit The eternall truth of the Eternall God and the Image of Jesus Christ printed in his Elect so that whosoever in any age persecuteth any one Member of IESUS CHRIST for his Truths sake subscribeth as it were with his hand the persecution of all that have passed before him And this ought the Tyrants of this age deeply to consider for they shall bee guilty not onely of the blood shed by themselves but of all as is said that hath been shed for the Cause of Jesus Christ from the beginning of the world Let the faithfull not bee discouraged although they bee appointed as Sheepe to the Slaughter-house for hee for whose sake they suffer shall not forget to revenge their cause I am not ignorant That flesh and blood will thinke that kinde of support too too late for wee had rather bee preserved still alive then to have our blood revenged after our death and truely if our felicitie stood in this life or if death temporall should bring unto us any damage our desire in that behalfe were not to bee disallowed or condemned But seeing that death is common to all and that this temporall life is nothing but miserie and that death doth fully joyne us with our God and giveth unto us the possession of our Inheritance why should we thinke it strange to leave this world and go to our Head and Soveraign Captain Jesus Christ Lastly we have to observe this manner of speaking where the Prophet saith that The earth shall disclose her blood In which words the Prophet would accuse the crueltie of those that dare so unmercifully and violently force from the Breasts of the Earth the dearest Children of God and cruelly cut their Throats in her bosome who is by God appointed the common mother of mankinde so that she unwillingly is compelled to open her mouth and receive their blood If such Tyrannie were used against any naturall woman as violently to pull her infant from her Breasts cut the Throat of it in her own bosome and compell her to receive the blood of her deare Childe in her owne mouth all Nations would hold the fact so abominable that the like had never been done in the course of nature no lesse wickednesse commit they that shed the Blood of Gods Children upon the face of their common mother the earth as I said before But bee of good courage O little and despised Flock of Christ Jesus for hee that seeth your griefe hath power to revenge it He will not suffer one teare of yours to fall but it shall bee kept and reserved in his Bottell till the fulnesse thereof bee poured downe from Heaven upon those that caused you to weep and mourne this your mercifull God I say will not suffer your blood for ever to be covered with the earth nay the flaming fires that have licked up the blood of any of our Brethren the earth that hath beene defiled with it I say with the blood of Gods Children for otherwise to shed the blood of the cruell blood-shedders is to purge the land from blood and as it were to sanctifie it The earth I say shall purge her selfe of it and shew it before the face of God yea the Beasts Fowls and other Creatures whatsoever shall be compelled to render that which they have received bee it Flesh Blood or Bones that appertained to thy Children O Lord which altogether thou shalt glorifie according to thy promise made to us in our Lord and Saviour IESUS CHRIST thy welbeloved Sonne to whom with thee and the Holy Ghost be honour praise and glory for ever and ever Amen Let us now humble our selves in the presence of our God and from the bottome of our hearts let us desire him to assist us with the power of his Holy Spirit that albeit for our former negligences God giveth us over into the hands of other then such as rule in his fear that yet he letteth us not forget his mercy and that glorious Name that hath beene proclaimed amongst us but that wee may look thorow the dolorous storm of his present displeasure and see as well what punishment hee hath appointed for the cruell Tyrants as what reward hee hath laid in store for such as continue in his fear to the end That it would further please him to assist That albeit we see his Church so diminished that it appear to bee brought as it were to utter extermination that wee may be assured that in our God there is great power and will to increase the number of his Chosen untill they bee enlarged to rhe uttermost parts of the earth Give us O Lord hearts to visite thee in time of affliction and albeit we see no end of our dolours yet our faith and hope may conduct us to the assured hope of that joyfull resurrection in the which wee shall possesse the fruit of that for which now we labour In the mean time grant unto us O Lord to repose our selves in the sanctuary of thy promise that in thee we may finde comfort till that this thy great indignation begun amongst us may passe over and thou thy selfe appear to the comfort of thy afflicted and to the terrour of thine and our enemies Let us pray with heart and mouth Almighty God and mercifull Father c. Lord into thy Hands I commend my spirit for the terrible roaring of Gunnes and the noise of Armour do so pierce my heart that my soule thirsteth to depart The last day of August 1565. at four of the Clock in the Afternoon written indigestly but yet truly so farre as memomory would serve of those things that in publike I spake on Sunday August 19. for the which I was discharged to preach for a time Be mercifull to thy Flock O Lord and at thy good pleasure put end to my misery JOHN KNOX FINIS Scoti ex discipulis Joannis Apostoli Christianismum edocti sunt Buch. Lib. 5. Multi ex Britonibus Christiani saevitiam Domitiani metuentes in Scotiam commigrarunt è quib is complures doctrina vitae integritate clari in eâ subsisterunt Buch. Lib. 4. Eâ—angelium fuit diffusam in omnes orbis partes etiam in Britanniam usque eamque insulae partem ad quam Romanae vires nunquam penetrâ—rum Tert. lib. contra Judaeos Antoninus Pius Britannos vicit alio muro câ—spicio submotis Barbaris ducto Jul. Cap. Britanniam muro per transversam insulam ducto utrumque ad finem Oceani munivit Adrianus murum primus ducit qui Barbaros Romanósque dividit Aelius Spartianus Venit extremis legio praetenta Britannis Quae Scoto dat froena truci id est opposita Scotis quae eorum furorem a Britannis