History of the Reformation of the Church of Scotland

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 behalf) nothing preferred before the poorest: For by no merit and worthiness of man was he moved to choose and to establish his habitation and dwelling amongst them; but their felicity, prerogative and honor which they had above all other Nations, proceeded only from the fountain of his eternal goodness, who loved them freely, as he freely had chosen them to be a priestly kingdom, and holy people from all Nations of the earth: Thus to honor them that he would dwell in the midst of them, he neither was moved (I say) by the wisdom of the wise, by the riches of the potent, neither yet by the virtue and holiness of any state amongst them, but of mere goodness did he love them, and with his presence did he honor 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 favor 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 lieth within man, did provide the remedy for the one, and for the other, making them equal in that behalf, who in other things were most unequal. If the poor should have found himself grieved by reason of that tax, and that as much 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 equal (in the maintenance of his Tabernacle) to the most 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 natural body, albeit it be received into the Heavens, where he must abide till all be complete 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 Signs of his own presence with us, his spiritual Tabernacle, the true preaching of his Word, and right administration of his Sacraments; to the maintenance whereof is no less bound the subject then the Prince, the poor then the rich: For as the Price, which was given for man's 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 kiss the Son; that is, give honor, 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 believe in heart, and with mouth to confess the Lord Jesus to be the only Savior of the world, so also is the other. Neither is there any of God's children (who hath attained to the years of discretion) so poor, but that he hath thus much to bestow upon the Ornaments and maintenance of their spiritual Tabernacle, when necessity requireth; neither yet is there any so rich, of whose hands God requireth anymore: For albeit that David gathered great substance for the building of the Temple, that Solomon with earnest diligence and incredible expenses erected and finished the same, That Hezekiah and Josiah purged the Religion which before was corrupted: yet to them was God no further debtor in that respect, then he was to the most simple of the faithful posterity of faithful Abraham ; for their diligence, zeal and works gave rather testimony and confession before men, what honor 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 increase God's favor 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 unfeigned faith; and the same doth the poorest, that unfeignedly and openly professeth Christ Jesus, and doth embrace his glad tidings offered, That doth abhor Superstition, and fly from Idolatry. The poorest, I say, and most simple that this day on earth, in the days of this cruel persecution firmly believeth in Christ, and boldly doth confess him before this wicked generation, is no less acceptable before God, neither is judged in his presence to have done any less 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 Christ's glory. But to return to our former purpose: It is no less required, I say, of the subject to believe in Christ, and to profess his true Religion, then of the Prince and King: And therefore I affirm, That in God's presence it shall not excuse you to allege, That ye were no chief Rulers, and therefore that the care and reformation of Religion did not appertain unto you.

Ye, 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 fly 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 ye be found inobedient, ye shall perish in your iniquity as rebels and stubborn servants, that have no pleasure to obey the good Will of their Sovereign Lord, who most lovingly doth call for your obedience: And therefore, brethren, in this behalf, it is your part to be careful and diligent: For the question is not of things temporal, which although they be endangered, yet by diligence and process of time may after be redressed; but it is of the damnation of your bodies and souls, and of the loss of life everlasting; which once lost, can never be recovered. And therefore I say, That it behooveth you to be careful and diligent in this so weighty a matter, lest that ye, contemning this occasion which God now offereth, find 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 express it.

Not only I, but with me also divers other godly and learned men, do offer unto you our labors, faithfully to instruct you in the ways of the eternal our God, and in the sincerity of Christ's Evangel, 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 diabolical. 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 only Son of God; And that ye will examine our reasons, by the which we offer to prove the Papistical Religion to be abominable before God: And last, we require, That by your power the tyranny of those cruel beasts (I mean of Priests and Friars) may be bridled till we have uttered our minds in all matters this day debatable in Religion: If these things in the fear of God ye grant to me, and unto others that unfeignedly for your salvation, and for God's 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 Temporal which shortly shall apprehend you, neither yet the torment prepared for the devil 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 Word.

But yet I think ye doubt what ye ought and may do in this so weighty a matter. In few words I will declare my conscience in the one, and in the other: Ye ought to prefer the glory of God, and the promoting of Christ his Evangel, and the salvation of your souls, to all things that be in the earth: And ye, although ye be but subjects, may lawfully require of your Superiors, be it of your King, be it of your Lord's, Rulers and Powers, That they provide for you true Preachers, and that they expel such as under the name of Pastors, devour and destroy the Flock, not feeding the same as Christ Jesus hath commanded: And if in this point your Superiors be negligent, or yet pretend to maintain tyrants in their tyranny, most justly ye may provide true Teachers for yourselves, Pastors according to the mind and heart of God, by whom you may be fed with that most comfortable food of your souls, Christ's Evangel truly preached: Ye may moreover, in a peaceable manner, without sedition, with-hold the fruits and profits which your false Bishops and Clergy most unjustly receive of you, unto such time as they shall faithfully do their charge and duties, which is, To preach unto you Christ Jesus truly, rightly to minister the Sacraments according to his own Institution; and so to watch for the salvation of your souls, as is commanded by Christ Jesus himself, and by his Apostles Paul and Peter. If God shall move your hearts in his true fear to begin to practice these things, and to demanded and crave the same of your Superiors, which most lawfully ye may do, then I doubt not but of his great mercy, and free grace, he will illuminate the eyes of your minds, that his undoubted Verity will be a Lantern to your feet, to guide and lead you in all the ways which godly wisdom doth approve; he will make your enemies tremble before your faces; he will establish his Evangel amongst you, to the salvation and perpetual comfort of yourselves, and of your posterity after you. But and if (as God forbid) the love of friends, the fear of your Princes, and the wisdom of the world draw you back from God, and from his Son Christ Jesus, be ye certainly persuaded, That ye shall drink the cup of his Vengeance; so many, I mean, as shall contemn and despise this loving calling of your heavenly Father. It will not excuse you (dear brethren) in the presence of God, neither yet will it avail you in the day of his visitation, to say, We were but simple subjects, we could not redress the faults and crimes of our Rulers, Bishops and Clergy: We called for Reformation, and wished for the same; but Lord's brethren were Bishops, their sons were Abbots, and the friends of great men had the possession of the Church, and so were we compelled to give obedience to all that they demanded. These vain excuses, I say, will nothing avail you in the presence of God, who requireth no less of the subjects, then of their Rulers; That they decline from evil, and that they do good; that they abstain from Idolatry, Superstition, Blasphemy, Murder, and other such like horrible crimes which his Law forbiddeth, and yet nevertheless are openly committed and maliciously defended in that miserable Realm. And if ye think that ye are innocent, because ye are not the chief actors of such iniquity, ye are utterly deceived; for God doth not only punish the chief offenders, but with them doth he condemn the consenters to such iniquity; and all are judged to consent, that knowing impiety committed, give no testimony that the same displeaseth them. To speak this matter more plain, As your Princes and Rulers are criminal with your Bishops of all Idolatry committed, and of all the innocent blood that is shed for the testimony of Christ's Truth; and that because they maintain them in their tyranny: so are you (I mean so many of you as give no plain confession to the contrary) criminal and guilty with your Princes and Rulers in the same crimes, because ye assist and maintain your Princes in their blind rage, and give no declaration that their tyranny displeaseth you. This Doctrine, I know, is strange to the blind world; but the verity of it hath been declared in all notable punishments from the beginning. When the original world perished by water; when Sodom and Gomorrah were consumed by fire; and finally, when Jerusalem was horribly destroyed; Doth any man think that all were alike wicked before the world? Evident it is that they were not, if they be judged according to their external facts; for some were young, and could not be oppressors, neither yet could defile themselves with unnatural and beastly lusts: Some were pitiful, and gentle of nature, and did not thirst for the blood of Christ, nor of his Apostles: But did any escape the plagues and vengeance which did apprehend the multitude? Let the Scriptures witness, and the Histories be considered, which plainly do testify, That by the waters all flesh in earth at that time did perish; ( Noah and his family reserved) That none escaped in Sodom, and in the other Cities adjacent, except Lot and his two daughters. And evident it is, That in that famous City Jerusalem, in that last and horrible destruction of the same, none escaped God's vengeance, except so many as before were dispersed. And what is the cause of this severity, seeing that all were not alike offenders, let the flesh cease to dispute with God, and let all men by these examples learn betimes to fly, and avoid the society and company of the proud contemners of God, if that they list not to be partakers of their plagues. The cause is evident, if we can be subject without grudging to God's judgments, which in themselves are most holy and just: For in the original world none was found, that either did resist tyranny and oppression that universally was used, nor yet that earnestly reprehended the same. In Sodom was none found that did gain stand that furious and beastly multitude that did compass about and besiege the house of Lot: None would believe Lot, that the City should be destroyed. And finally, in Jerusalem was found none that studied to repress the tyranny of the Priests, who were conjured against Christ and his Evangel; but all fainted (I except ever such as gave witness with their blood, or their flying, That such impiety displeased them) all kept silence; by the which all approved iniquity, and joined hands with the tyrannts, and so were all arrayed and set, as it had been in one Battle, against the Omnipotent, and against his Son Christ Jesus: For whosoever gathereth not with Christ in the day of his Harvest, is judged to scatter; And therefore of one vengeance temporal were they all partakers. Which thing, as before I have touched, ought to move you to the deep consideration of your duties in these last and most perilous times. The iniquity of your Bishops is more then manifest; their filthy lives infect the air; the innocent blood which they shed, crieth vengeance in the ears of our God; the idolatry and abomination which openly they commit, and without punishment maintain, doth corrupt and defile the whole Land, and none amongst you do unfeignedly study for any redress of such enormities. Will God in this behalf hold you as innocents? Be not deceived, dear brethren; God hath punished not only the proud tyrants, filthy persons, and cruel murderers, but also such as with them did draw the yoke of iniquity, was it by flattering their offenses, obeying their unjust commandments, or in winking at their manifest iniquity. All such, I say, God once punished with the chief offenders. Be ye assured, brethren, that as he is immutable of nature, so will he not pardon you in that which he hath punished in others; and now the less, because he hath plainly admonished you of the dangers to come, and hath offered you his mercy before he pour forth his wrath and displeasure upon the inobedient.

God the Father of our Lord Jesus Christ, who is the father of glory, and God of all consolation, give you the spirit of wisdom, and open unto you the knowledge of himself, by the means of his dear Son, by the which ye may attain to the esperance and hope, That after the troubles of this transitory life, ye may be partakers of the glorious Inheritance which is prepared for such as refuse themselves, and fight under the Banner of Christ Jesus in the day of this his Battle: That in deep consideration of the same, ye may learn to prefer the invisible and eternal joys, to the vain pleasures that are present. God further grant you his holy Spirit, righteously to consider what I, in his Name, have required of your Nobility, and of the subjects, and move all together so to answer, that my Petition be not a testimony of your just condemnation, when the Lord Jesus shall appear to revenge the blood of his Saints, and the contempt of his most holy Word. Amen.

Grace be with you.

A faithful ADMONITION made by JOHN KNOX, To the true Professors of the Gospel of CHRIST within the Kingdom of England. 1554.

H Aving no less desire to comfort such as now be in trouble within the Realm of England, (and specially you for many causes most dear to me) then hath the natural Father to ease the grief and pain of his dearest Child; I have considered with myself, what argument or parcel of God's Scriptures was most convenient and meet to be handled for your consolation in these most dark and dolorous days: And so (as for the same purpose I was turning my Book) I chanced to see a Note in the Margine written thus in Latin, Videas Anglia, Let England beware; which Note when I had considered, I found, that the matter written in my Book in Latin, was this, Seldom it is that God worketh any notable work to the comfort of his Church, but that trouble, fear, and labor cometh upon such as God hath used for his Servants and Workmen; and also tribulation most commonly followeth that Church were Christ Jesus is most truly preached. This Note was made upon a place of Scripture written in the fourteenth Chapter of Saint Matthews Gospel; which place declareth, That after Christ Jesus had used the Apostles as Ministers and Servants to feed (as it had been by their hands) five thousand men, beside women and children, with five Barley Loaves and two Fishes; he sent them to the Sea, commanding them to pass over before him to the other side. Which thing as they attempted to obey, and for the same purpose did travel and row forth in the Sea, the night approached, the wind was contrary, the vehement and raging storm arose, and was like to overthrow their poor Boat and them. When I considered (as dolour and my simplicity would suffer) the circumstances of the Text, I began to reckon and ask account of myself (and as God knoweth, not without sorrow and sobs) whether at any time I had been so plain by my tongue, as God had opened his holy Will and Wisdom in that matter unto me, as mine own Pen and Note bear witness to my conscience: And shortly it came to my mind, that the same place of Scripture I had handled in your presences, when God gave opportunity and time for you to hear God's Messenger speak the words of eternal life. Wherefore I thought nothing more expedient, then shortly to call to mind again such things as then I trust were touched; albeit peradventure neither of me so plainly uttered, neither of you so plainly perceived, as these most dolorous days declare the same to us.

It shall not be necessary to handle the Text word by word, but of the whole sum to gather certain Notes and Observations, (which shall not far disagree from the state of these days) it shall be sufficient. And first it is to be observed, That after this great miracle that Christ had wrought, he neither would retain with himself the multitude of people whom he had fed, neither yet his disciples; but the one he sent away every man to return to his place of accustomed residence, and the others he sent to the danger of the Seas, not as he that was ignorant what should chance unto them, but knowing and foreseeing the Tempest, yea and appointing the same so to trouble them.

It is not to be judged, That the only and true Pastor would remove and send away from him the wandering and weak sheep; neither yet that the only provident Governor and Guide would set out his rude Warriours to so great a jeopardie, without sufficient and most just cause.

Why Christ removed and sent away from him the people, the Evangelist Saint John declareth, saying, When Jesus knew that they were come to take him, that they might make him King, he passed secretly (or alone) to the Mountain. Whereof it is plain what chiefly moved Christ to send away the people from him, because that by him they sought a carnal and worldly liberty, regarding nothing his Heavenly Doctrine of the Kingdom of God his Father, which before he had taught and declared unto them plainly, showing them, That such as would follow him must suffer for his Names sake persecution, must be hated of all men, must deny themselves, must be sent forth as sheep among Wolves: But no part of this doctrine pleased them, or could enter into their hearts, but their whole mind was upon their bellies, for sufficing whereof they devised and imagined, that they would appoint Christ Jesus to be their worldly King; for he had power to multiply bread at his pleasure. Which vain opinion and imagination perceived by Christ Jesus, he withdrew himself from their company, to avoid all such suspicion, and to let them understand, That no such honors did agree with his Vocation, who came to serve, and not to be served: And when this same people sought him again, he sharply rebuked them, because they sought him more to have their Bellies fed with corruptible meat, then to have their souls nourished with lively Bread that came down from Heaven. And thus in the people there was just cause why Christ should withdraw himself from them for a time.

Why the Disciples should suffer that great danger, fear and anguish, Saint Mark in his Gospel plainly showeth, saying, That their hearts were blinded, and therefore did neither remember nor consider the miracle of the Loaves : That is, Albeit with their hands they had touched that bread by which so great a multitude was fed; and albeit also they had gathered up twelve Baskets full of that which remained of a few Loaves, which before the Miracle a Boy was able to have borne; yet did they not rightly consider the infinite power of Christ's Jesus by this wonderful Miracle: And therefore of necessity it was, that in their own Bodies they should suffer trouble for their better instruction.

When I deeply consider (dearly beloved in our Savior Christ) how abundantly, and how miraculously the poor and small flock of Christ Jesus was fed within the Realm of England under that elect and chosen Vessel of God to glory and honor Edward the sixth ; and now again behold not only the dispersion and scattering abroad, but also the appearing destruction of the same, under these cursed, cruel and abominable Idolaters, me think I see the same causes to have moved God, not only to withdraw his presence from the multitude, but also to have sent his well-beloved servants to the travels of the Seas, wherein they were sore tossed and turmoiled, and apparently most like to perish.

What were the affections of the greatest multitude that followed the Gospel in this former rest and abundance, is easy to be judged, if the life and conversation of every man should have been thoroughly examined: For who lived (in that rest) as that he had refused himself? Who lived in that rest, as that he had been crucified with Christ? Who lived in that rest, as that he had certainly looked for trouble to come upon him? Yea, who lived not rather in delicacy and joy, and seeking the world and pleasures thereof, caring for the flesh and carnal appetites, as though death and sin had clean been devoured? And what was this else, then to make of Christ an earthly King? The Word that we professed daily cried in our ears; that our Kingdom; our joy, our rest and felicity, neither was, is, nor should be upon the earth, neither in any transitory thing thereof, but in heaven, into which we must enter by many tiibulations. But (alas) we sleeped in such security, that the sound of the Trumpet could of many never be perfectly understood, but always we persuaded ourselves of a certain tranquility, as though the troubles whereof mention is made within the Scriptures of God, appertained nothing at all to this age, but unto such as of long time are passed before us: and therefore was our heavenly Father compelled to withdraw from us the presence of his verity (whose voice in those days we could not believe) to the end that more earnestly we may thirst for the same, and with more obedience embrace and receive it, if ever it shall please his infinite goodness, in such abundance to restore the same again.

I mean nothing of those that followed Christ only for their bellies, for such perceiving that they could not obtain their hearts desire of Christ, have grudged, and left him in body and heart; which thing their blasphemous voices spake against his eternal verity, doth witness and declare. For such (brethren) be ye not moved, for in the time of their profession they were not of us, but were very dissemblers and Hypocrites; and therefore God justly permitteth that they blaspheme the Truth, which they never loved. I mean not that ever such dissembling Hypocrites shall embrace the verity, but I mean such as by infirmity of the flesh, and by natural blindness (which in this life is never altogether expelled) then could not give the very obedience which God's Word required, neither now by weakness of faith dare openly and boldly confess that which their hearts know to be most true, and yet lamenteth & mourneth, both for the imperfection by passed and present; from such shall not the amiable presence of Christ forever be withdrawn; but yet again shall the eyes of their soretroubled hearts behold and see that light of Christ's Gospel, wherein they most delight. We the Ministers, who were the distributers of this bread, (the true Word of God) wherewith the multitude within England was fed, lacked not our offenses, which also moved God to send us to the Sea. And because the offenses of no man are so manifest unto me, as mine own, I will only censure myself.

It is not unknown unto many, that I (the most wretched) was one of that number whom God appointed to receive that Bread (as it was broken by Christ Jesus) to distribute and give the same to such as he had called to this banquet, in that part of his table where he appointed me to serve. It is not in my knowledge nor judgment to define nor determine what portion or quantity every man received of this bread, neither yet how that which they received agreed with their stomachs; but of this I am assured, That the benediction of Christ Jesus so multiplied the portion which I received of his hands, that during the banquet (this I write to the praise of his Name, and to the accusation of mine own unthankfulness) the bread never failed when the hungry soul craved or cried for food; and at the end of the banquet, mine own conscience beareth witness, that mine hands gathered up the crumbs that were left in such abundance, that the banquet was full among the rest. To be plain, mine own conscience beareth record to myself, how small was my learning, and how weak I was of judgment when Christ Jesus called me to be his steward, and how mightily day by day, and time by time he multiplied his graces with me, if I should conceal, I were most wicked and unthankful.

But alas, how blinded was my heart, and how little I did consider the dignity of that Office, and the power of God that then multiplied and blessed the bread which the people received of my hands, this day mine own conscience beareth witness to myself. God I take to record in my conscience, That I delivered the same bread that I received of Christ's hands; and that I mixed no poison with the same; that is, I teached Christ's Gospel without any mixture of men's dreams, devises, or phantasies. But alas I did it not with such fervency, with such indifferency, and with such diligency as this day I know my duty was to have done.

Some complained in those days, That the Preachers were undiscreet persons (yea, some called them railers, and worse) because they spake against the manifest iniquity of men, and especially of those that then were placed in Authority, as well in Court, as in other Offices universally throughout the Realm, both in Cities, Towns and Villages. And among others peradventure my rude plainness displeased some, who did complain, That rashly I did speak of men's faults, so that all men might know and perceive of whom I meant. But alas, this day my conscience accuseth me, That I spake not so plainly as my duty was to have done: For I ought to have said to the wicked man expressly by his name, Thou shalt die the death. For I find Jeremiah the Prophet to have done so to Pashur the high Priest, and to Zedekiah the King. And not only he, but also Elijah, Elisha, Michah, Amos, Daniel, Christ Jesus himself; and after him his Apostles expressly to have named the blood-thirsty tyrants, abominable Idolaters, and dissembling hypocrites of their days. If that we the Preachers within the Realm of England were appointed by God to be the Salt of the earth (as his other Messengers were before us.) Alas, Why withheld we the Salt, where manifest compunction did appear? (I accuse none but myself.) The blind love that I did bear to this my wicked carcass was the chief cause that I was not fervent and faithful enough in that behalf; For I had no will to provoke the hatred of all men against me: And therefore so touched I the vices of men in the presence of the greatest, that they might see themselves to be offenders (I dare not say that I was the greatest flatterer.) But yet nevertheless I would not be seen to proclaim manifest War against the manifest wicked: Whereof unfeignedly I ask my God mercy.

As I was not so fervent in rebuking manifest iniquity as it became me to have been; So was I not so indifferent a feeder as is required of Christ's Steward: For in preaching Christ's Gospel, albeit mine eye (as knoweth God) was not much upon worldly promotion, yet the love of friends, and carnal affection of some men with whom I was most familiar, allured me to make more residence in one place then in another, having more respect to the pleasure of a few, then to the necessity of many. That day I thought I had not sinned, if I had not been idle; But this day I know it was my duty to have had consideration how long I had remained in one place, and how many hungry souls were in other places, to whom alas none took pain to break and distribute the bread of Life.

Moreover, remaining in one place I was not so diligent as mine Office required; but sometime by counsel of carnal friends I spared the body; sometime I spent in worldly business of particular friends; and sometime in taking recreation and pastime by exercise of the body.

And albeit men may judge these to be light and small offenses, yet I acknowledge and confess, That unless pardon should be granted to me in Christ's blood, that everyone of these three offenses aforenamed, that is to say, Lack of fervency in reproving sin, The lack of indifferency in feeding those that were hungry, And the lack of diligence in the execution of mine Office, deserved damnation.

And beside these, I was assaulted, yea, infected and corrupted with more gross sins; that is, My wicked nature desired the favors, the estimation and praise of men; against which albeit that sometime the Spirit of God did move me to fight, and earnestly did stir me (God knoweth I lie not) to sob and lament for those imperfections; yet never ceased they to trouble me when any occasion was offered: And so privily and craftily did they enter into my breast, that I could not perceive myself to be wounded, till vain-glory had almost gotten the upper hand.

O Lord be merciful to my great offense, and deal not with me according to my great iniquity; but according to the multitude of thy mercies remove from me the burden of my sin: for of purpose and mind to have avoided the vain displeasure of man, I spared little to offend thy Majesty.

Think not (beloved in the Lord) That thus I accuse myself without just cause, as though in so doing I might appear more holy; or that yet I do it of purpose and intent by occasion thereof to accuse others of my brethren the true Preachers of Christ of like or greater offenses: No, God is Judge to my conscience, That I do it even from an unfeigned and sore troubled heart, as I that know myself grievously to have offended the Majesty of my God, during the time that Christ's Gospel had free passage in England. And this I do let you understand, That the taking away of the heavenly Bread, and this great tempest that now bloweth against the poor disciples of Christ within the Realm of England (as touching our part) cometh from the great mercy of our heavenly Father, to provoke us to unfeigned repentance, for that neither Preacher nor Professor did rightly consider the time of our merciful Visitation: But altogether so we spent the time, as though God's Word had been Preached rather to satisfy our fantasies, then to reform our evil manners. Which thing if we earnestly repent, then shall Jesus Christ appear to our comfort, be the storm never so great. Haste, O Lord, for thy Names sake.

The second thing that I find to be noted, is, The vehemency of the fear which the disciples endured in that great danger, being of longer continuance then ever they had at any time before.

In Saint Matthews Gospel it appeareth, That another time there arose a great stormy Tempest, and sore tossed the Boat wherein Christ's disciples were laboring: But that was nigh the day light, and then they had Christ with them in the Ship, whom they awaked, and cried for help unto him (for at that time he slept in the Boat) and so were shortly delivered from their sudden fear. But now were they in the midst of the raging Sea, and it was night, and Christ their Comforter absent from them, and cometh not to them neither in the first, second, nor third Watch; What fear think ye were they in? And what thoughts arose out of their so troubled hearts, during that storm? Such as this day be in like danger within the Realm of England, doth by this storm better understand then my pen can express. But of one thing I am well assured, That Christ's presence would in that great perplexity have been to them more comfortable then ever it was before; and that patiently they would have suffered their incredulity to have been rebuked, so that they might have escaped the present death.

But profitable it shall be, and somewhat to our comfort, to consider every parcel of their danger: And first, ye shall understand, That when the disciples passed to the Sea to obey Christ's Commandment, it was fair weather, and no such Tempest seen. But suddenly the storm arose with a contrarious flaw of wind, when they were in the midst of their Journey. For if the Tempest had been as great in the beginning of their entrance into the Sea, as it was after when they were about the midst of their Journey, neither would they have adventured such a great danger; neither yet had it been in their power to have attained to the midst of the Sea. And so it may be evidently gathered, That the Sea was calm when they entered into their Journey.

Then it is to be remarked, By what means and instruments was this storm moved: Was the plunging of their Oars, and force of their small Boat such as might stir the waves of the great Sea? No, doubtless: But the holy Ghost declareth, That the Seas were moved by a vehement and contrary wind, which blew against their Ship in the time of darkness. But seeing the wind is neither the commander nor mover of itself, some other cause is to be inquired, which hereafter we shall touch.

And last, it is to be noted and considered, What the disciples did in all this vehement Tempest. Truly they turned not to be driven back for land or shore, by the vehemency of the contrary wind; for so it might be thought that they could not have escaped shipwreck and death: but they continually labored in rowing against the wind, abiding the ceasing of that horrible tempest.

Consider and mark, beloved in the Lord, what we read here to have chanced to Christ's disciples, and to their poor Boat; and you shall well perceive, That the same thing hath chanced, doth and shall chance to the true Church and Congregation of Christ (which is nothing else in this miserable life but a poor Ship) travelling in the Seas of this unstable and troublesome world, toward the heavenly Port, and Haven of eternal felicity, which Christ Jesus hath appointed to his elect.

This I might prove by the posterity of Jacob in Egypt ; By the Israelites in their Captivity; and by the Church during the time that Christ himself did Preach (and sometime after his Resurrection and Ascension) against whom the vehement storm did not rage immediately after they entered into the Ship of their travel and tribulation: For the bloody sentence of Pharaoh was not pronounced against the seed of Jacob when he first did enter into Egypt: Neither was the cruel counsel and devilish device of proud Haman invented by and by after Israel and Judah were translated from their possessions: Neither yet in the time of Christ Jesus being conversant with his Apostles in the flesh, was there used any such tyranny against the Saints of God, as shortly after followed in the persecution of Saint Stephen, and other disciples. But all these in the beginning of their travel with a contrary wind, had always some calm; that is, Albeit they had some trouble, yet had they not extreme persecution.

Even so, most dearly beloved, is happened now to the afflicted Church of God within the Realm of England: At all times the true Word of God suffered contradiction and repugnancy; And so the wind blew against us even from the beginning of the late up rising of the Gospel in England, but yet it could not stop our course, till now of late days, that the raging wind bloweth without bridle upon the unstable Seas, in the midst whereof we are in this hour of darkness.

To write my mind plainly unto you, beloved brethren: This wind that always hath blown against the Church of God, is the malice and hatred of the devil, which rightly in this case is compared to the wind: For as the wind is invisible, and yet the poor disciples feel that it troubleth and letreth their Ship; So is the pestilent envy of the devil working always in the hearts of the reprobate so subtle and crafty, that it cannot be espied by God's Elect, nor by his Messengers, till first they feel the blasts thereof to blow their Ship backward: And as the vehement wind causeth the waves of the Sea to rage, and yet the dead water neither knoweth what it doth, neither yet can it cease nor refrain; so that both it is troubled by the wind, and also itself doth trouble Christ's disciples in their poor Ship: So by the envy and malice of the devil, are wicked and cruel, as well subjects as Princes (whose hearts are like the raging Sea) compelled to persecute and trouble the true Church of Christ; and yet so blinded are they, and so enthralled under the bondage of the devil, that neither can they see their manifest iniquity, neither yet can they cease to run to their own destruction. And hereof, England, hast thou manifest experience: For in the time of King Henry the eighth, how the wolf, that wicked Winchester, and others, by the vehement wind of six bloody Articles (by the devil devised) intended to have overthrown the poor Ship and Christ's disciples, is evidently known already. But then had we Christ Jesus with us sleeping in the Ship, who did not despise the faithful crying of such as then were in trouble: But by his mighty power, gracious goodness, and invincible force of his holy Word, he compelled those wicked winds to cease, and the raging of those Seas to be stilled and calm: So that all the hearts of God's Elect within the Realm of England did wonder at that sudden change, while that under a lamb the fearful edge of that devouring sword was taken from the necks of the faithful; and the tyranny of those ravening and blood-thirsty Wolves (I mean of wily Winchester, and of some other his Brethren, the sons of Belial ) was repressed for a time: But yet ceased not the Devil to blow his wind, by his wicked Instruments, who found the means, how against nature the one brother should assent to the death of the other; but that could not hinder the course of the travelling Boat, but forth she goeth in despite of the Devil, who then more cruelly raged, perceiving his own honor and service; that is, his detestable Mass, to be disclosed and opened before the people, to be damnable Idolatry, and assured damnation to such as put their trust in it: And therefore began he more craftily to work, and finding the same Instruments apt enough, whose labors he had used before, he blew such mortal hatred between two, which appeared to be the chief pillars under the King; for that wretched (alas) and miserable Northumberland could not be satisfied, till such time as simple Somerset most unjustly was bereft of his life; what the Devil and his Members the pestilent Papists, meant by his away-taking, God compelled my tongue to speak in more places then one; and specially before you, and in Newcastle, as sir Robert Bradling did not forget a long time after; God grant that he may understand all other matters spoken before him then and at other times, as righly as he did that mine interpretation of the Vineyard, whose Hedges, Ditches, Towres and Winepress God destroyed, because it would bring forth no good fruit: And that he may remember, that what ever was spoken by my mouth that day, is now complete, and come to pass, except that final destruction and vengeance is not yet fallen upon the greatest offenders, as assuredly shortly it shall, unless that he and some other of his sort, that then were enemies to God's truth, will speedily repent (and that earnestly) their stubborn disobedience. God compelled my tongue (I say) openly to declare, That the Devil and his Ministers intended only the subversion of God's true Religion, by that mortal hatred among those which ought to have been most assuredly knit together by Christian charity, and by benefits received; and especially that the wicked and envious Papists (by that ungodly breach of charity) diligently minded the overthrow of him, that to his own destruction, procured the death of his innocent friend: Thus (I say) I was come • elled of conscience oftener then once to affirm, That such as saw and invented the means how the one should be taken away, saw and should find the means also to take away the other; and that all that trouble was devised by the Devil and his Instruments, to stop and let Christ's Disciples and their poor Boat; but that was not able, because she was not yet come to the midst of the Sea.

Transubstansiation (the Bird that the Devil hatched by Pope Nicholas and since that time fostered and nourished by all his Children, Priests, Friers, Monks, and other his conjured and sworn soldiers, and in these last days chiefly by Stephen Gardner, and his black brood in England ;) Transustantiation (I say) was then clearly confuted and mightily overthrown; and therefore God had put wisdom in the tongues of his Ministers and Messengers to utter that vain vanity; and specially gave such strength to that Reverend Father in God, Thomas Granmer, to cut the knots of Devillish Sophistry linked and knit by the Devils Gardener, and his blind Buzzards, to hold the verity of the everliving God under bondage, that rather I think they shall condemn his works (which notwithstanding shall continue and remain to their confusion, then they shall enterprize to answer the same. And also God gave boldness and knowledge to the Court of Parliament to take away the round clipped God, wherein standeth all the holiness of Papists, and to command common Bread to be used at the Lord's Table, and also to take away the most part of superstitions, (kneeling at the Lord's Supper excepted) which before profaned Christ's true Religion. Then (dear Brethren) was the Boat in the midst of the Sea, and suddenly ariseth the horrible tempest, most fearful and dolorous; Our King is taken away from us, and the Devil bloweth in such Organs as always he had found obedient to his Precepts, and by them he inflameth the heart of that wretched and unhappy man, (whom I judge more to be lamented, then hated) to covet the Imperial Crown of England to be established to his Posterity, and what thereupon hath succeeded, it is not now necessary to be written.

Of this short discourse (Beloved in the Lord) you may consider and perceive two special Notes;

1. That the whole malice of the Devil hath always this end, To vex and overthrow Christ's afflicted Church; for what else intended the Devil and his servants (the pestilent Papists) by all these their crafty policies, during the time that Christ's Gospel was preached in England, then the subversion of the same Gospel, and that they might recover power to persecute the Saints of God, as this day in the hour of darkness they have obtained for a time, to their own destruction. Let no man wonder though I say, That the crafty policies of pestilent Papists wrought all the mischief, for who could more easier and better work greater mischief, then such as bare authority and rule. And who (I pray you) ruled the roste in the Court all this time, by stout courage and proudnesse of stomach, but Northumberland ? But who (I pray you) under King Edward, ruled all by counsel and wit? Shall I name the man? I will writ no more plainly now then my tongue spake the last Sermon, That it pleased God that I should make before that Innocent and most godly King Edward the sixth, and before his Council at Westminster, and even to the faces of such as of whom I meant. Handling this place of Scripture, Qui edit mecum panem sustulit adversus me calcaneum suum ; that is, He that eateth bread with me, hath lift up his heel against me. I made this affirmation, That commonly it was seen, that the most godly Princes had Officers and chief Counselors most ungodly, conjured enemies to God's true Religion, and Traitours to their Princes, not that their wickedness and ungodliness was speedily perceived and espied out of the said Princes and godly men, but that for time those crafty colourers could so cloke their malice against God and his truth, and their hollow hearts toward their loving Masters, that by worldly wisdom and policy at length they attained to high promotions. And for the proof of this mine affirmation, I recited the Histories of Achitophel, Shebna, and Judas ; of whom the two former had high Offices and promotions with great authority under the most godly Princes, David and Hezekiah ; and Judas was Purse Master with Christ Jesus. And when I had made some discourse in that matter, I moved this Question;

Why permitted so godly Princes so wicked men to be of their Council, and to bear Office and Authority under them?

To the which I answered; That either they so abounded in worldly wisdom, foresight and experience touching the government of a Common-wealth, that their counsel appeared to be so necessary, that the Common-wealth could not lack them, and so by the color to preserve the tranquility and quietness in Realms, they were maintained in Authority; or else they kept their malice which they bare towards their Masters and God's true Religion, so secret in their breasts, that no man could espy it, till by God's permission they waited for such occasion and opportunity, that they uttered all their mischief so plainly, that all the world might perceive it: And that was most evident by Achithophel and Sobna ; for of Achithophel it is written, That he was David's most secret Counselor, and that, because his counsel in those days was like the Oracle of God; and Sobna was unto good King Hezekiah sometime Comptroller, sometime Secretary, and last of all Treasurer; to the which Offices he had never been promoted under so godly a Prince, if the Treason and malice which he bare against the King, and against God's true Religion, had been manifestly known. No (quoth I) Sobna was a crafty Fox, and could show such a fair countenance to the King, that neithet he nor his Council could espy his malicious Treason. But the Prophet Isaiah was commanded by God to go to his presence, and to declare his traitorous heart and miserable end.

Was David (said I) and Hezekiah Princes of great and godly gifts and experience, abused by crafty Counselors and dissembling Hypocrites? What wonder is it then, that a young and innocent King be deceived by crafty, covetous, wicked and ungodly Counselors? I am greatly afraid that Achitophel is Counselor, that Judas bears the Purse, and that Sobna is Scribe, Comptroller and Treasurer.

This and somewhat more I spake that day, not in a corner (as many yet can witness) but even before those whom my conscience judged worthy of accusation: And this day no more do I write (albeit I may justly, because they have declared themselves most manifestly) but yet do I affirm, That under that innocent King, pestilent Papists had greatest Authority. Oh! who was judged to be the soul and life to the Counsel in every matter of weighty importance? who but Sobna, who could best dispatch businesses, that the rest of the Council might Hawk, and Hunt, and take their pleasure? None like unto Sobna. Who was most frank and ready to destroy Sommerset, and set up Northumberland? was it not Shebna? Who was most bold to cry Bastard, Bastard? Incestuous Bastard Mary shall never Reign over us. And who, I pray you, was most busy to say, Fear not to Subscribe with my Lord's of the Kings Majesty's most Honorable Privy Council, Agree to his Majesty's last Will and perfect Testament, and let never that obstinate woman come to Authority, she is an arrant Papist, she will subvert the true Religion, and will bring in strangers to the destruction of this Common-wealth: Which of the Council (I say) had these and greater persuasions against Mary, to whom now he coucheth and kneeleth? Sobna the Treasurer. And what intended such Traytorous and dissembling Hypocrites by all these and such like crafty sleights and counterfeit conveyance? Doubtless the overthrow of Christ's true Religion, which then began to flourish in England ; the liberty whereof fretted the Guttes of such pestilent Papists, who now hath gotten the days which they long looked for, but yet to their own destruction and shame, for in the spite of their hearts the plagues of God shall strike them; they shall be comprehended in the snare which they prepare for others for their own counsels shall make themselves slaves to a proud, mischievous, unfaithful and vile Nation.

Now to the second Note of our Discourse, which is this; Albeit the Tyrants of this earth have learned by long experience, that they are never able to prevail against God's Truth, yet because they are bound slaves to their Master the Devil, they cannot cease to persecute the members of Christ, when the Devil blows his wind in the darkness of the night, that is, When the light of Christ's Gospel is taken away, and the Devil reigneth by Idolatry superstition and Tyrannie.

This most evidently may be seen from the beginning of this world to the time of Christ, and from thence till this day. Ishmael might have perceived, that he could not prevail against Isaac, because God had made his promise unto him, as no doubt Abraham their father teached to his whole household; Esau likewise understood the same of Jacob; Pharaoh might plainly have seen by many Miracles, that Israel was God's people, whom he could not utterly destroy; and also the Scribes, and Pharisees, and Chief Priests were utterly convinced in their Conscience, that Christ's whole doctrine was of God, and that to the profit and commodity of man, his Miracles and works were wrought by the power of God, and therefore that they could never prevail against him: And yet as the Devil stirred them, none of those could refrain to persecute him, whom they knew most certainly to be innocent.

This I write that you shall not wonder, albeit now ye see the poisoned Papists, wicked Winchester, and dreaming Duresme, with the rest of the Faction (who sometimes were so confounded, that neither they durst nor could speak nor write in the defense of their Heresies) now so to rage and triumph against the eternal Truth of God, as though they had never assayed the power of God speaking by his true Messengers.

Wonder not hereat (I say) beloved Brethren, that the Tyrants of this world are so obedient and ready to follow the cruel counsels of such disguised Monsters; For neither can the one nor the other refrain, because both sorts are as subject to obey the Devil their Prince and Father, as the unstable Sea is to lift up the waves when the vehement wind bloweth upon it.

It is fearful to be heard, that the Devil hath such power over any man, but yet the Word of God hath so instructed us. And therefore albeit it be contrary to our fantasy, yet we must believe it. For the Devil is called the prince and god of this world, because he reigneth, and is honored by tyranny and idolatry in it.

He is called the Prince of Darkness that hath power in the Air; It is said, That he worketh in the children of unbelief, because he stirreth them to trouble God's Elect; as he invaded Saul, and compelled him to persecute David ; and likewise he entered into the heart of Judas, and moved him to betray his Master. He is called Prince over the sons of Pride; and father of all those that are liars, and enemies to God's Truth: Over whom he hath no less power this day, then sometimes he had over Annas and Caiaphas, whom no man denieth to have been led and moved by the devil to persecute Christ Jesus, and his most true Doctrine. And therefore wonder not (I say) that now the devil rageth in his obedient servants, wily Winchester, dreaming Duresme, and bloody Bonner, with the rest of their bloody butcherly brood; for this is their hour and power granted unto them: they cannot cease nor asswage their furious fumes, for the devil their Sire stirreth, moveth, and carrieth them even at his will. But in this that I declare the power of the devil working in cruel tyrants, Think you that I attribute or give to him or to them power at their pleasure? No, not so, brethren, not so; for as the devil hath no power to trouble the Elements, but as God shall suffer, so hath worldly tyrants (albeit the devil hath fully possessed their hearts) no power at all to trouble the Saints of God, but as their bridle shall be loosed by God's hands.

And herein, dear brethren, standeth my singular comfort this day, when I hear that those bloody tyrants within the Realm of England doth kill, murder, 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 cruel tyrants are loosed by thy hand, to punish our former ingratitude, whom, we trust, thou wilt not suffer to prevail forever, but when thou hast corrected us a little, and hast declared unto the world the tyranny that lurked in their boldned breasts, then wilt thou break their jaw-bones, and will • 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 myself 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 show mercy to his afflicted Church within England, and that he shall repress the pride of these present tyrants, like as he hath done of those that were before our days.

And therefore, beloved brethren in our Savior Jesus Christ, hold up to God your hands that are fainted through fear, and let your hearts that have in these dolorous days sleeped in sorrow, awake, and hear the voice of your God, who sweareth by himself, That he will not suffer his Church to be oppressed forever; neither that he will despise our sob • to the end, if we will row and strive against this vehement wind; I mean, if that ye will not run back headlong to Idolatry, then shall this storm be asswaged in despite of the devil; Christ Jesus shall come with speed to your deliverance, he shall pierce thorough the wind, and the raging Seas shall obey, and bear his feet and body, as the massy, 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 storm) 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 travel, anguish and labors; 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 wind 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 persuaded with a constant faith, That God is always true and just in his performance of his promises. You have heard these days 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 everyone perish? Nay, my whole trust in God's mercy and truth is to the contrary. For God brought not his people into Egypt, and from thence thorough the Red Sea to the intent they should perish, but that he in them should show a most glorious deliverance: Neither sent Christ his Apostles into the midst 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 goodness 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 ourselves from superstition and idolatry. We gave you warning of these days long ago: For the reverence of Christ's Blood let these words be noted; The same Truth that spake before of these dolorous days, 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 less 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 Eternal 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 express.

Thus shortly have I passed thorough the outrageous 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 days.

And so let us now speak of the end of this storm and trouble, in which I find 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 cried 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 inquire, Why man's nature is afraid of spirits, and so vehemently abhorreth their presence and company. But my purpose is only to speak of things necessary for this time.

And first, let us consider that there was three causes why the disciples knew not Christ, but judged him to be a spirit.

The first cause was, The darkness of the night.

The second was, The unaccustomed vision that appeared.

And the third was, The danger and the tempest, in which they so earnestly labored for the safeguard of their selves.

The darkness (I say) of the night letted their eyes to see him: And it was above nature, that a massy, heavy, and weighty body of a man (such as they understood their Master Christ to have) should walk, go upon, or be born up of the water of the raging Sea, and not sink. And finally, the horror of the tempest, and great danger that they were in, persuaded them to look for none other, but certainly to be drowned.

And so all these three things concurring together, confirmed in them this imagination, That Christ Jesus, who came to their great comfort and deliverance, was a fearful and wicked spirit appearing to their destruction.

What here happened to Christ Jesus himself, that I might prove to have chanced, and daily to happen to the verity of his blessed Word in all ages from the beginning.

For as Christ himself in this their trouble, was judged and esteemed by his disciples at the first sight a spirit, or fantastical body; so is the Truth and sincere Preaching of his glorious Gospel, sent by God for man's comfort, deliverance from sin, and quietness of conscience, when it is first offered, and truly preached, it is (I say) no less but judged to be heresy and deceivable doctrine, sent by the devil to man's destruction.

The cause hereof is the dark ignorance of God, which in every age since the beginning so overwhelmed the world, that sometimes God's very Elect were in like blindness and error with the reprobate: As Abraham was an Idolater; Moses was instructed in all the ways of the Egyptians; Paul a proud Pharisee, conjured against Christ and his Doctrine: And many in this same our age, when the Truth of God was offered unto them, were sore afraid, and cried against it, only because the dark clouds of ignorance had troubled them before. But this matter I omit and let pass, till more opportunity.

The chief Note that I would have you well observe and mark in this preposterous fear of the disciples, is this;

The more nigh deliverance and salvation approacheth, the more strong and vehement is the temptation of the Church of God. And the more nigh that God's vengeance approacheth to the wicked, the more proud, cruel and arrogant are they.

Whereby it commonly cometh to pass, That the very messengers of life are judged and deemed to be the authors of all mischief: And this in many histories is evident. When God had appointed to deliver the afflicted Israelites by the hand of Moses from the tyranny of the Egyptians, and Moses was sent to the presence of Pharaoh for the same purpose, such was their affliction and anguish by the cruelty which newly was exercised over them, that with open mouths they cursed Moses (and no doubt in their hearts they hated God who sent him) alleging, That Moses and Aaron was the whole cause of their last extreme trouble.

The like is to be seen in the Book of the Kings, both under Elisha and Isaiah the Prophets: For in the days of Joram, son of Ahab, was Samaria besieged by the King of Syria: In which Samaria no doubt (albeit the King and the most multitude were wicked) there was yet some members of God's Elect Church, which were brought to such extreme famine, that not only things of small price were sold beyond all measure; but also women against nature were compelled to eat their own children: In this same City Elisha the Prophet most commonly was most conversant and dwelt, by whose counsel and commandment, no doubt, the City was kept: For it appeareth, the King, to lay that to his charge, when he, hearing of the piteous complaint of the woman (who for hunger had eaten her own son) rent his clothes, with a solemn Oath and vow, That the head of Elisha should not stand upon his shoulders that day. If Elisha had not been of counsel, That the city should have been kept, Why should the King have more fumed against him, then against others? But whether he was the author of the defending the City or not, all is one to my purpose; for before the deliverance, was the Church in such extremity, that the chief Pastor of that time was sought to be killed by such as should have defended him.

The like is read of Hezekiah, who defending his City Jerusalem, and resisting proud Sennacherib, no doubt obeying the counsel of Isaiah, at length was so oppressed with sorrow and shame, by the blasphemous words of Rabshakeh, that he had no other refuge, but in the Temple of the Lord (as a man desperate and without comfort) to open the disdainful letters sent unto him by that haughty and proud tyrant.

By these and many Histories mo, it is most evident, that the more nigh salvation and deliverance approacheth, the more vehement is the temptation and trouble.

This I writ to admonish you, that albeit yet you shall see tribulation so abound, that nothing shall appear but extreme misery without all hope of comfort, that yet you decline not from God. And that albeit sometimes ye be moved to hate the messengers of life, that therefore ye shall not judge that God will never show mercy after. No, dear Brethren, as he hath dealt with others before you, so will he deal with you.

God will suffer tribulation and dolour abound, that no manner of comfort shall be seen in man, to the intent, that when deliverance cometh, the glory may be his, whose only word may pacify the tempest most vehement.

He drowned Pharaoh and his Army. He scattered the great multitude of Benadad. And by his Angel killed the host of Sennacharib. And so delivered his afflicted when nothing appeared to them but utter destruction. So shall he do to you beloved Brethren, if patiently ye will abide his consolation and counsel. God open your eyes that ye may rightly understand the meaning of my writing. Amen.

But yet peradventure you wonder not a little why God permitteth such blood thirsty tyrants to molest and grieve his chosen Church: I have recited some causes before, and yet more I could recite, but at this time I will hold me content with one.

The justice of God is such, that he will not pour forth his extreme vengeance upon the wicked, unto such time as their iniquity be so manifest, that their very flatterers cannot excuse it. Pharaoh was not destroyed till his own household servants and subjects abhorred and condemned his stubborn disobedience.

Jezebel and Athaliah were not thrust from this life into death, till all Israel and Judah were witnesses of their cruelty and abominations. Judas was not hanged till the Princes of the Priests bare witness of his Traiterous Act and iniquity.

To pass 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 alleged (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, merciful, and one that loved the Common-wealth of England? Had she (I say) and such as now be of her pestilent Council, been dead before these days, then should not their iniquity and cruelty so manifestly have appeared to the world; for who could have thought, that such cruelty could have entered into the heart of a woman? and into the heart of her that is called a Virgin, that she would thirst for the blood of innocents, and of such as (by just Laws and faithful witnesses) can never be proved to have offended by themselves.

I find, that Athaliah (through appetite to Reign) murdered the Seed of the Kings of Judah, and that Herodias daughter (at the desire of a whorish Mother) obtained the head of John the Baptist; but yet that ever a woman suffered herself to be called the most blessed Virgin, caused so much blood to be spilled for establishing of the usurped Authority of the Pope, I think the like is rare to be found in Scripture or other History.

I find that Jezebel (that cursed Idolatresse) caused the blood of the Prophets of God to be shed, and Naboth to be murdered unjustly for his own Vineyard; but yet I think she never erected half so many Gallows in all Israel, as mischievous Mary hath done within London alone: But you Papists will excuse your Mary the Virgin: Well, let her be your Virgin, and a Goddess meet to entertain such Idolaters, yet shall I rightly lay to her charge, that which I think no Papist within England will justify 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 mirror) had been false, dissembling, inconstant, proud, and a breaker of promises (except such promises as she made to your god the Pope, to the great shame and dishonor of her noble Father;) I am sure you would hardly have thought it of her: And now doth she not manifestly show herself to be an open Traitoresse to the Imperial Crown of England, contrary to the just Laws of the Realm, to bring in a stranger, and make a proud Spaniard King, to the shame, dishonor and destruction of the Nobility; to the spoil of their Honors, Lands, Possessions, chief Offices and promotions of them and theirs; To the utter decay of the Treasures, Commodities, Navy and Fortifications of the Realm, to the abasing of the Yeomandry, to the slavery of the Commonalty, to the overthrow of Christianity and God's true Religion, and finally to the utter subversion of the whole public estate and Common-wealth of England ? Let Norfolk and Suffolk, let her own Promise and Proclamation, let her fathers Testament, let the City 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 signify and declare, That neither she would bring in, neither yet Marry any stranger; Northfolk, Suffolk and the City of London do testify and witness the same. The ancient Laws and Acts of Parliament pronounceth it Treason to transfer the Crown of England into the hands of a foreign Nation; and the Oath made to observe the said Statutes, crieth out, That all they are perjured that consent to that her traitorous fact.

Speak now (O ye Papists) and defend your monstrous Masters, and deny, if ye can for shame, that she hath not uttered herself to be borne (alas therefore) to the ruin and destruction of noble England ? Oh who would ever have believed (I write now in bitterness of heart) that such unnatural cruelty 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 Realm, which hath brought forth, which hath nourished and so nobly maintained that wicked woman, should not have moved her heart with pity? 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 cruel Council 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 whoever could have believed, That proud Gardener, and treacherous Tunstall (whom all Papists praised, for the love they bare to their Country) could have become so manifestly Traiterous, not only against their solemn Oaths, that they should never consent nor agree unto, that a foreign Stranger should reign over England ; but also that they would adjudge the Imperial Crown of the same to appertain to a Spaniard by inheritance Lineall descent? O Traiterous Traitours, how can you for shame show your faces.

It cometh to my mind, that upon Christmas day, Anno 1552. preaching, in New-Castle upon Tine, and speaking against the obstinacy of the Papists I made this affirmation, That whosoever in his heart was enemy to Christ's Gospel and Doctrine, which then was preached within the Realm of England, was enemy also to God, and secret traitors 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 Spaniard to reign over England ? The cause is mafest; for as that Hellish Nation surmounteth all other in pride and Whoredom, so for Idolatry and vain Papistical and devilish 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 cruel Beast, whose head and wound is lately cured within England, which (alas for pity) must now be brought into bondage and thralldom, that pestilent Papists may reign without punishment.

But, O thou Beast! (I speak to thee Winchester, more cruel then any Tiger) Shall neither shame, nor fear, nor benefits received, bridle thy Tyrannous cruelty? Art thou not ashamed (thou bloody Beast) to betray thy native Country, and the liberties of the same? Fearest thou not to open such a door to all iniquity, that whole England should be made a common Stews to Spaniards? Wilt thou recompense the benefits which thou hast received of that Noble Realm with that ingratitude? Remembrest thou not that England hath brought thee forth? that England nourished thee? that England hath promoted thee to riches, honor and high dignity? And wilt thou now (O wretched Captive) for all these manifold benefits received, be the cause that England shall not be England? Yea verily; for so wilt thou gratify thy Father the Devil, and his Lieutenant the Pope, whom with all his baggage, thou laborest now (with tooth and nail) to make flourish again in England ; albeit like a dissembling Hypocrite, and double faced wretch, thou being thereto compelled by the invincible verity of God's Holy Word, wrotest (long ago) thy book entitled True Obedience ; against that Monstrous Whore of Babylon, and her falsely usurped power and authority: but now (to thy pepetuall shame) thou returnest to thy Vomit, and art become an open Arch-Papist again. Furthermore, why seekedst thou the blood of Thomas Cranmer, of good father Hugh Latimer, and of that most learned and discreet man Doctor Ridley? Doest thou not consider, that the lenity, sincere Doctrine, pure life, godly conversation, and discreet counsel of these three is notably known in more Realms then England ? Art thou not ashamed to seek the destruction of those, who labored for the safeguard of thy life, and obtained the same when thou justly deservedst death? But, O thou son of Belial, well declarest thou, that nothing can mollify the cruel malice, nor purge the deadly venom of him, in whose heart wickedness beareth the dominion; thou are like to Cain, and fellow to Judas the Traitour, and therefore canst thou do nothing but thirst for the blood of Abel, and betray Christ Jesus and his eternal verity?

Thus (dear brethren) must the sons of the Devil declare their own impiety and ungodliness, that when God's vengeance (which shall not sleep) shall be poured forth upon them, all Tongues shall confess, acknowledge and say, That God is righteous in all his judgments: And to this end are cruel Tyrants permitted and suffered for a space and time, not only to live in wealth and prosperity, but also to prevail and obtain victory as touching the flesh, over the very Saints of God, and over such as enterpriseth to resist their fury at God's commandment. But now to the subsequent, and that which followeth.

The Instrument and means wherewith Christ Jesus used to remove and put away the horrible fear and anguish of his Disciples, is his only word; for so it is written, But by and by Jesus spake unto them, saying, Be of good comfort, it is I, be not afraid. The natural man (that cannot understand the power of God) would have desired some other present comfort in so great a danger; as, Either to have had the heavens to have opened, and to have shown unto them such light in that darkness, that Christ might have been fully known by his own face; or else, That the Winds and raging Waves of the Seas suddenly should have ceased: or some other Miracle that had been subject to all their senses, whereby they might have perfectly known that they were delivered from all danger. And truly, equal it had been to Christ Jesus to have done any of these (or any work greater) as to have said, It is I, be not afraid: But willing to teach us the dignity and effectual power of his most Holy Word, he useth no other Instrument to pacify the great and horrible fear of his Disciples, but the same his comfortable Word, and lively Voice; and this is not done only at one time, but whensoever his Church is in such straight perplexity, that nothing appeareth but extreme calamity, desolation and ruin; then the first comfort that ever it receiveth, is by the means of his Word and Promise: As in the troubles and temptations of Abraham, Isaac, Jacob, Moses, David and Paul may appear.

To Abraham was given no other defense, after that he had discomfited four Kings (whose posterity and linage, no doubt, he, being a stranger, greatly feared) but only this promise of God made to him by his holy Word; Fear not, Abraham, I am thy Buckler ; that is, Thy protection and defense.

The same we find of Isaac, who flying from the place of his accustomed habitation, compelled thereto by hunger, gat no other comfort nor conduct, but this promise only, I will be with thee.

In all the journeys and temptations of Jacob, the same is to be espied; As when he fled from his fathers house, for fear of his brother Esau, when he returned from Laban ; And when he feared the inhabitants of the Region of the Canaanites and Peresites, for the slaughter of the Shechemites committed by his sons; he receiveth none other defense, but only God's Word and Promise.

And this in Moses, and in the afflicted Church under him, is most evident: For when Moses himself was in such despair, that he was bold to chide with God, saying, Why hast thou sent me? for since that time I have come to Pharaoh, to speak in thy Name, he hath oppressed this people: Neither yet hast thou delivered thy people.

This same expostulation of Moses, declareth how sore he was tempted; yea, and what opinion he had conceived of God, that is, That God was either impotent, and could not deliver his people from such a tyrants hands; or else, That he was mutable, and unjust of his promises. And this same, and sorer temptations, assaulted the people; For in anguish of heart, they both refused God and Moses (as we before have partly touched.) And what means used God to comfort them in that great extremity? Did he straightway suddenly kill Pharaoh, the great Tyrant? No. Did he send them a legion of Angels to defend and deliver them? No such thing: But he only reciteth and beateth into their ears his former promises to them, which oftentimes they had before; And yet the rehearsal of the same wrought so mightily in the heart of Moses, that not only was bitterness and despair removed away, but also he was enflamed with such boldness, that without fear he went again to the presence of the King, after he had been threatened and repulsed by him.

This I write, beloved in the Lord, that ye knowing the Word of God not only to be that, whereby were created heaven and earth, but also to be the power of God to salvation, to all that believe; the bright lantern to the feet of those that by nature walk in darkness; the life to those that by sin are dead; a comfort to such as be in tribulation; the tower of defense to such as be most feeble; the wisdom and great felicity of such as delighteth in the same; and to be short, You know God's Word to be of such efficacy and strength, that thereby is sin purged, death vanquished, tyrants suppressed, and finally, the devil the author of all mischief, overthrown and confounded. This (I say) I write, that ye, knowing this of the holy Word, and most blessed Gospel and voice of God (which once you have heard, I trust, to your comfort) may now in this hour of darkness, and most raging tempest, thirst and pray, That ye may hear yet once again this amiable voice of your Savior Christ, Be of good comfort, it is I, fear not. And also that ye may receive some consolation by that blessed Gospel which before you have professed, assuredly knowing, That God shall be no less merciful unto you, then he hath been to other afflicted for his Names sake before you. And albeit that God speedily removeth not this horrible darkness, neither suddenly pacifieth this tempest, yet shall he not suffer his tossed Ship to be drowned.

Remember, brethren, That God's vengeance plagued not Pharaoh the first year of his tyranny; Neither did the dogs devour and consume both the flesh and bones of wicked Jezebel, when she first erected and set up her Idolatry: And yet, as none of them escaped due punishment, so did God preserve his afflicted Church, in despite of Satan, and of his blind and most wretched servants; as he shall not fail to do in this great tempest and darkness within the Realm of England. And therefore yet again, beloved in the Lord, let the comfort of God's promises somewhat quicken your dulled spirits; exercise yourselves now secretly, in revolving that which sometimes you have heard openly proclaimed in your ears; and be every man now a faithful Preacher unto his brother: If your communication be of Christ, assuredly he will come before you be aware: His Word is like unto sweet smelling Ointment, or fragrant flowers, which never can be moved nor handled, but forth goeth the odour, to the comfort of those that stand by; which is nothing so delectable, if the Ointment remain within the Box, and the flowers stand or lie without touching or motion.

Mark well dear brethren, before that Christ spake, his disciples judged him to have been some wicked spirit, which was to them no delectable savor; But when he speaketh, the sweet sound of his voice pierceth their hearts; For what comfort was in the hearts of the disciples, when they heard these words, Be of good comfort, it is I? that is, Judge not that I am a spirit come to your destruction; no, even I am come for your deliverance: It is I, your Master; yea, your Master most familiar: It is I, whose Voice and Doctrine you know, for ye are my sheep: It is I, whose works you have seen, although perfectly ye considered not the same: It is I, who commanded you to enter into this journey, and therefore am I come to you now in the hour of your trouble; and therefore, be not afraid, this storm shall cease, and you shall be delivered.

What comfort, I say, dear brethren, was in the hearts of the disciples, hearing Christ's voice, and knowing him by the same, can neither the tongue or pen of man express, but only such, as after long conflict and strife (which is betwixt the Flesh and the Spirit, in the time of extreme troubles, when Christ appeareth to be absent) feeleth at last the consolation of the holy Ghost, witness and declare.

And Peter giveth some external sign, what Christ's words wrought inwardly in his heart: For immediately after he heard his Masters voice, he saith, Lord, if it be thou, command me to come unto thee upon the waters. Here it may be seen what Christ's voice had wrought in Peters heart; truly not only a forgetting and contempt of the great tempest, but also such boldness and love, that he could fear no danger following, but assuredly did believe, That his Master Christ's puissance, power, and might was such, that nothing might resist his Word and Commandment, and therefore he saith, Command me to come: As though he should say, I desire no more but the assurance of thy Commandment: If thou wilt command, I am determined to obey; For assuredly I know, That the waters cannot prevail against me, if thou speak the word: So that whatsoever is possible unto thee, by thy Will and Word may be possible unto me.

Thus Christ, to instruct Peter further, and us by his example, condescended to his Petition, and commanded him to come; and Peter quickly leaving the Ship, came down from it, and walked upon the waters, to come to Christ. Thus far of Peters fact, in which lieth great abundance of Doctrine; but I will pass over all that especially appertaineth not to the quality of this time within the Realm of England.

Before it is said (well-beloved Brethren) That sometimes the messengers of life are judged to be the very messengers of death; and that not only with the reprobate, but also with God's elect; as was Moses with the Israelites; Jeremiah with the City of Jerusalem, and Christ himself with his Apostles: But that is not a sin permanent, and that abideth forever with God's elect, but it vanisheth away in such sort, that not only they know the voice of their Pastor, but also they earnestly study to obey and follow it, with the danger of their own lives: For this is the special difference betwixt the children of God, and the reprobate:

The one obeyeth God speaking by his Messengers, whom they embrace with unfeigned love: and that they do, sometimes not only against all worldly appearance, but also against Civil Statutes and Ordinances of men: And therefore in their greatest extremity receive they comfort beyond expectation.

The other always resisteth God's Messengers, and hateth his Word: And therefore in their great adversity God either taketh from them the presence of his Word, or else they fall into so deadly despair, that although God's Messengers be sent unto them, yet neither can they receive comfort by God's promises, neither follow the counsel of God's true Messengers, be it never so perfect and fruitful. Hereof have we many evident Testimonies within the Scriptures of God.

Of Saul it is plain, That God so left him, that neither would he give him answer by Prophet, Dream, nor Vision.

To Ahaz King of Judah, in his great anguish and fear which he had conceived by the multitude of those that were conjured against him, was sent Isaiah the Prophet, to assure him by God's promise, That his enemies should not prevail against him: and to confirm him in the same, the Prophet required him to desire a sign of God, either from the heaven, or beneath in the deep: But such was the deadly despair of him, that always had despised God's Prophets, and had most abominably defiled himself with Idolatry, that no consolation could enter into his heart, but desperately, and with a dissembling and feigned excuse, he refused all the offers of God.

And albeit God kept touch with that hypocrite for that time (which was not done for his cause, but for the safety of his afflicted Church) yet after escaped he not the vengeance of God.

The like we read of Zedekiah the wretched and last King of Judah, before the destruction of the City of Jerusalem, who in his great fear, and extreme anguish, sent for Jeremiah the Prophet, and secretly demanded of him, How he might escape the great danger that appeared, when the Chaldeans besieged the City. And the Prophet boldly spake and commanded the King, if he would save his life and the City, to render and give up himself into the hands of the King of Babylon. But the miserable King had no grace to follow the Prophets counsel, because he never delighted in the said Prophets Doctrine, neither yet had shown unto him any friendly favor; But even as the enemies of God, the chief Priests and false Prophets required of the King, so was the good Prophet evilly used; sometimes cast into prison, and sometimes judged and condemned to die. The most evident testimony of the willful blinding of wicked Idolaters, is written and recited in the same Prophet Jeremiah, as followeth.

After that the City of Jerusalem was burnt and destroyed, the King led away prisoner, his sons and chief Nobles slain, and the whole vengeance of God poured out upon the disobedient; yet there was left a remnant in the Land, to make use of and possess the same, who called upon the Prophet Jeremiah, to know concerning them the will and pleasure of God, Whether they should remain still in the Land of Judea, as was appointed and permitted by the Chaldeans, Or if they should depart and fly into Egypt : To certify them of this their duty, they desire the Prophet to pray unto God for them: Who condescending and granting their Petition, promised to keep back nothing from them, which the Lord God should open unto him. And they in like manner taking God to record and witness, made a solemn Vow, To obey whatsoever the Lord should answer unto him. But when the Prophet, by the inspiration of the Spirit of God, and assured revelation and knowledge of his Will, commanded them to remain still in the Land that they were in, promising them, if they so would do, That God would there plant them; and that he would repent of all the plagues that he had brought upon them; and that he would be with them, to deliver them from the hands of the King of Babylon. But contrariwise, if they would not obey the voice of the Lord, but would against his Commandment go to Egypt, thinking that there they should live in rest and abundance, without any fear of War, and penury of victual, then the very plagues which they feared, should come upon them, and take them: For (saith the Prophet) it shall come to pass, That all men that obstinately will go to Egypt, there to remain, shall die, either by sword, by hunger or pestilence: But when the Prophet of God had declared unto them this plain sentence and will of God, I pray you, what was their answer? The text declared it, saying, Thou speakest a lie, neither hath the Lord our God sent thee unto us, commanding that we should not go into Egppt, but Baruch the son of Neriah provoketh thee against us, that he may give us into the power of the Chaldees, that they might kill us, and lead us prisoners into Babylon: And thus they refused the counsel of God, and followed their own fantasies.

Here may be espied in this people great obstinacy and blindness; for nothing which the Lord had before spoken by this Prophet Jeremiah, had fallen in vain; Their own eyes had seen the plagues and miseries which he had threatened, take effect in every point, as he had spoken before; yea, they were yet green and fresh both in mind and presence (for the flame and fire wherewith Jerusalem was consumed and burnt, was then scantly quenched) and yet could they not believe his threatenings then spoken, neither yet could they follow his fruitful counsel, given for their great wealth and safeguard. And why so? Because they never delighted in God's Truth, neither had they repented their former Idolatry, but still continued and rejoiced in the same, as manifestly appeareth in the four and fortieth Chapter of the same Prophet; and therefore would they and their wives have been in Egypt, where all kind of Idolatry and Superstition abounded, that they (without reproach or rebuke) might have their Bellyes full thereof in despite of God's holy Laws and Prophets. In writing hereof it came to my mind, that after the death of that innocent and most godly King Edward the sixth, while that great tumult was in England, for the establishing of that most unhappy and wicked woman's Authority (I mean of Mary that now reigneth in God's wrath) entreating the same argument in a Town in Buckingam Shire, named Hammersham, before a great congregation, with sorrowful heart and weeping eyes, I fell into this exclamation;

O England, now is God's wrath kindled against thee, now hath he begun to punish, as he hath threatened a long while, by his true Prophets and Messengers; he hath taken from thee the Crown of thy glory, and hath left thee without honor, as a body without a head: And this appeareth to be only the beginning of sorrows, which appeareth to increase; for I perceive that the heart, the tongue and hand of one English man is bent against another, and devision to be in the whole Realm, which is an assured sign of desolation to come. O England, England, doest thou not consider, that the Common-wealth is like a Ship sailing on the Sea, if thy Mariners and Governors shall one consume another, shalt thou not suffer shipwreck in short process of time? O England, England, (alas) these plagues are poured upon thee, for that thou wouldest not know the most happy time of thy gentle Visitation: But wilt thou yet obey the voice of thy God, and submit thyself to his holy words? Truly, if thou wilt thou shalt find mercy in his sight, and the estate of thy Common-wealth shall be preserved.

But, O England, England, if thou obstinately wilt return into Egypt, that is, If thou contract Marriage, Confederacie, or League with such Princes, as do maintain and advance Idolatry (such as the Emperor, who is no less enemy unto Christ then ever was Nero ;) if for the pleasure and friendship (I say) of such Princes thou returnest to thine old abominations, before used under the Papistry, then assuredly (O England ) thou shalt be plagued and brought to desolation by the means of those whose favors thou seekest, and by whom thou art procured to fall from Christ, and to serve Antichrist.

This and much more in the dolour of my heart, that day, in the audience of such as yet may bear record, (through God's permission) I then pronounced: The thing that I then most feared, and which also my Tongue spake (that is, The subversion of the true Religion, and bringing in of Strangers to reign over that Realm) this day I see come to pass in men's councils and determinations; which if they proceed and take effect, as by men it is concluded, then so assuredly as my God liveth, and as those Israelites that obstinately returned into Egypt again, were plagued to the death; so shall England taste what the Lord hath threatened by his Prophets before. God grant us true and unfeigned repentance of our former offenses. God for his great mercies sake stir up some Phinies, Elias, or Jehu, that the blood of abominable Idolaters may pacify God's wrath, that it consume not the whole multitude. Amen.

But to return to our matter; of the premisses it is plain, That such as contemn God's eternal verity and grace, can neither in their troubles receive comfort by God's Messengers, neither yet can they follow the counsel of God, be it never so profitable, but God giveth them over, and suffereth them to wander in their own vanities, to their own perdition; whereas contrariwise, such as beareth a reverence to God's most Holy Word, are drawn by the power and virtue of the same (as before is said) to believe, follow and obey that which God commandeth, be it never so hard, so unapparent or contrary to their affections: And therefore as God always keepeth appointment with them, so are they wonderously preserved, when God's vengeances are poured forth upon the disobedient. And this is most evident in Abraham, at God's commandment, leaving his Country, and going forth he knew not whither; which was a thing not so easy to be done, as it is to be spoken or read. It appeareth also in Abraham, believing God's promises, against all appearance, and also in offering his son Isaac, against all fatherly love and natural affection. The same is said, in Moses, Samuel, Hezekiah, Michaiah, and other of the Prophets, which at the commandment of God's Word, boldly passed to the presence of Tyrants, and there to them did their message, as charge was given unto them.

But lest that some should allege, that these examples appertaineth nothing to a multitude, because they were done in singular men, I answer, We will consider what the power of God's Word hath wrought in many at one instance. After that the Israelites had made the golden Calf, and so fallen to Idolatry; Moses coming down from the mountain, and beholding their abominations (the honor that they gave to an Idol) and the people spoiled of their ear-rings and jewels, to their great rebuke and shame, was enflamed with such zeal, indignation and wrath, that first, he brake the Tables of the Commandments; then he beat their Calf to powder, and gave it to them to drink, to cause them to understand, That their filthy guts should receive that which they worshipped for God: And finally, he commanded that every man that was of God should approach and come nigh unto him: And the sons of Levi (saith the Text) came to him; to whom he said, Thus saith the Lord God of Israel; Let every man put his sword upon his thigh, and go in and out from Port to Port in the Tents; and let every man kill his brother, his neighbor, and every man his nigh kinsman: And the sons of Levi did according to the word of Moses: And there fell the same day of the people nigh three thousand. It is evident by this history, That the power of God's Word, pronounced by the mouth of a man, prevailed at one time in a great number against nature, and compelled them to be executers of God's vengeance, regarding nothing the affinity nor nighnesse of blood: And also that their doing so well pleased Moses the Ambassador of God, that he said unto them, Consecrate your hands this day every man in his own son, and in his own brother, that a fortunate benediction may be given to you this day. As though he should say; Your father Levi profaned and defiled his hands, killing the Shechemites in his blind rage, which moved his father Jacob in his last Testament, to condemn, execrate and curse that his most vehement and ungodly zeal: But because in this work you have preferred God's Commandment before blood, nature and also affection, in place of that rebuke and curse, you have obtained blessing and praise.

The like puissance and virtue of God's Word working in a multitude, is to be read in the Prophet Jeremiah ; who perceiving the time of God's vengeance to draw nigh, and the City of Jerusalem to be besieged, boldly crieth out in his open Sermon, saying, He that remaineth in this City shall die, either by sword, by hunger, or by pestilence. But he that shall go forth to the Chaldeans, shall live, and shall find his soul for a prey. This might have appeared a deceivable, seditious and ungodly Sermon, to command subjects to depart from the obedience and defense of their native Prince, rich Citizens and valiant soldiers from their possessions and strong Holds, and to will them to render themselves, without all manner of resistance, into the hands of strangers, being their enemies. What carnal man would not have judged the persuasions of the Prophet most foolish and false? And yet in the hearts of such as God had elected and appointed to life, so effectually wrought this Sermon, that a great number of Jerusalem left their King, their City, riches and friends, and obeyed the Prophets counsel: for so may be espied by the answer of Zedekiah the King, when Jeremiah counseled him, That he should render himself into the hands of Nebuchadonoser, he saith, I fear these Jews, that are fled to the Chaldeans, lest perchance they give me into their hands.

Hereof it is plain, That many were departed from him, whom he feared more then he did his enemies.

Many more testimonies might be brought, to declare how mightily God's Word, spoken by man, hath wrought in the hearts of great multitudes: As in the hearts of the Ninevites, who at Jonah's Preaching condemned their former Religion, conversation and life: And in the hearts of those three thousand who at Peters first Sermon openly made after Christ's Ascension, acknowledged their offenses, repented, and were soon after baptized. But these premises are sufficient to prove, as well that God's Word draweth his Elect after it, against worldly appearance, against natural affections, and against evil Statutes and Constitutions; as also, That such as obey God's speaking by his Ministers, never lacketh just reward, and recompense: For only such as obeyed the voice of the Prophet, found favor and grace, to the praise and glory of God's Name, when his just judgments took vengeance upon the disobedient. But now briefly by Notes we will touch the rest of Peters act, and Christ's merciful deliverance of him; which is the end of all troubles sustained by God's Elect.

And first, That Peter seeing a mighty wind, was afraid, and so, when he began to sink, he cried, Lord save me, are three things principally to be noted:

• The first, From whence cometh the fear of God's Elect.
• The second, What is the cause that they faint and fall in adversity.
• The third, What resteth with them in the time of this fear and downsinking.

And first, it is plain, That so long as Peter had his eyes fixed upon Christ, and attended upon no other thing but the voice of Christ, he was bold and without fear: But when he saw a mighty wind (not that the wind was visible, but the vehement storm and waves of the Sea that were stirred up and carried by the wind were seen) then began he to fear, and to reason (no doubt) in his heart, that better it had been for him to have remained in his Ship; for so might Christ have come to him: But now the storm and rage of wind was so vehement, that he could never come to Christ, and so he greatly feared. Whereof it is plain, That the only cause of our fear that have left our Ship, and thorough the storms of the Sea would go to Christ with Peter, is, That we more consider the dangers and lets that are in our journey, then we do the Almighty power of him that hath commanded us to come to himself. And this is a sin common to all the elect and chosen children of God, That whensoever they see a vehement trouble appearing to lett them, and drive them back from the obedience of God, then begin they to fear and to doubt of God's power and good will.

With this fear was Abraham stricken, when he denied his wife. This storm saw Moses, when he refused to be God's Messenger. And Hezekiah's sore complaint declareth, That more he believed, considered, and looked upon the proud voices, and great power of Sennacherib, then he did the promises of the Prophet.

This I note for this purpose, That albeit this late and most raging storm within the Realm of England have taken from you the presence of Christ for a time, so that you have doubted whether it was Christ which you saw before, or not. And albeit that the vehemency of this contrary wind that would drive you from Christ have so employed your ears, that almost you have forgotten what he was who commanded you to come to himself, when that he cried, Come unto me all ye that labor and are burdened, and I shall refresh you. Passe from Babylon, O my people, &c. Albeit (I say) that this raging tempest have stricken such fear in your heart, that almost all is forgotten; yet (dear brethren) despair not, such offenses have chanced to God's Elect before you. If obstinately ye shall not continue, yet shall you find mercy and grace. It had been your duty indeed, and agreeable to your profession, to have looked to Christ alone, and to have contemned all impediments; but such perfection is not always with man, but happy is he that feeleth himself to sink.

The cause that Godt elect begin to faint and to sink down in the time of [ 2] great adversity, is fear and unbelief, as in Peter doth appear; for so long as he neither feared danger, neither mistrusted Christ's word, so long as the waves (above, and contrary to their nature) did obey and serve his feet, as they had been the dry, solid and sure ground: But so soon as he began to despair and fear, so soon began he to sink: To instruct us, That lively faith maketh man bold, and is able to carry us thorough such perils, as be uncapable to nature; But when faith beginneth to faint, then beginneth man to sink down in every danger; as in the Histories before rehearsed, it may appear, and in the Prophets it is plain; for Elias at God's Commandment passing to the presence of King Ahab, in the fervency of his faith, obtained the fire to come from heaven, and to consume his Sacrifice: by which also he was made so bold, that in the presence of the King he feared nothing to kill his false Prophets. But the same Elias hearing of the managing and threatenings of cursed Jezebel, and considering that the wrath of a wicked woman could by no reasonable means be appeased, he saw a storm, and feared the same, and so he prepared to fly; which he doth not without some sinking down, for he began to reason and dispute with God, which never can be done by the Creature, without foolishness and offense. The same we find in Jeremiah, and many more.

But the Question may be asked, Seeing Christ knew before what should happen to Peter, why did he not hinder him from coming from his Boat? or else, Why did he not so confirm him in faith, that he should not have doubted?

To the which may be answered; Albeit that we could render no reason of this work of Christ, yet were the work itself a sufficient reason; and it were enough to answer, That so it pleased him, who is not bound to render a reason of all his works: But yet if we shall mark with deligence to what Office Peter was to be called, and what offenses long rested with him, we shall find most just and necessary causes of this work of Christ, and down sinking of Peter. It is plain that Peter had many notable virtues, as a zeal and fervency towards Christ's glory, and a readiness and forwardness to obey his commandments; but it is like plain, That of long continuance there rested with Peter a desire of honor and worldly rest (and that moved him to persuade Christ that he should not die. ) There rested with him pride, presumption, and a trust in himself; which presumption and vain trust in his own strength, unless it had been corrected, he had never been fit to have fed Christ's flock: And such sins can never be fully corrected or reformed, till they be felt, known, and confessed. Doubtless so arrogant is our nature, that neither will it know nor confess the infirmity of itself, until such time as it hath a trial by manifest experience; This is most plain by Peter, long after this tempest; for when Christ said to his Disciples, This night shall ye all be slandered in me, Peter boldly bragged and said, Albeit that all should be slandered, and should fly from thee, yet shall not I be slandered, but I am ready to go to prison, and to die with thee. This was a bold presumption, and an arrogant promise spoken in contempt of all his Brethren, from which he could not be reduced by Christ's admonition, but the more that Christ shown him, that he should deny him, the more bold was he to affirm the contrary; as though his Master Christ (the Author of all Truth, yea rather truth itself) should make a loud lie; and therefore of necessity it was, that he should prove in experience what was the frailty of man's nature, and what was the imbecility and weakness of faith, even in those, that were his chief Apostles, which had continually heard his heavenly Doctrine, seen daily his wonderful Miracles, which had heard themselves so many admonitions of him, which also had followed and obeyed him in many things. That imbecility and weakness of faith, if Peter had not proved and felt it in himself, neither could he rightly have praised God's infinite goodness, and embraced 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 despise all godly and great learned men, though they be a thousand parts more excellent then they. But to correct and inform both presumptuous arrogancy and frail imbecility and weakness 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 weakness, he might be the more able to instruct others of the same; and also that he might more largely magnify God's 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 infirmity and weakness, 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 iniquity 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 despair of mercy, but may trust most assuredly of Christ to obtain grace, mercy and forgiveness 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 privy 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 cry with Peter, we shall be delivered as he was; and if we mourn for our denial of Christ, as he did, we shall find the same grace and favor at Christ's hand, that he found.

But now let us touch the third Note, which is this, That with God's Elect in their greatest fear and danger there resteth some small spark of faith, which by one means or other declareth it self, albeit the afflicted person in fear or danger, doth not presently perceive the same. As herein [ 3] Peter is most clear and manifest. For, perceiving himself to sink down, he cried, 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 look 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 cried: Lord save me. Which words first delare, that he knew the power of Christ able to deliver him. For foolishness 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 Christ's help by prayer in this extreme danger declared also that Peter had some hope through his gracious goodness to obtain deliverance. For in extreme perils impossible it is, that the heart of man can cry for God's 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 sink, seeing that I have obeyed thy Commandment. Moreover, Peter asked help at Christ alone, of whom he was persuaded both could and would help at a pinch. He cried not upon Abraham, Jacob, Moses, Samuel, David ; Neither upon any other of the Patriarchs, 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 extreme fear and danger had yet some spark 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 Jesus 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 wind ceased; And they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God: And immediately the ship was at the Land whither they went.

Hereof first is to be Noted, That God is always 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 down, 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 peril, is invisibly and secretly done to Christ's holy Church, and to the chosen Members of Christ's mystical Body 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 days of Moses and Hester, the History doth witness: How nigh was God to Daniel amongst the Lions, To Jonah 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 Saul's tyranny, 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 shortened 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 unfeignedly know the danger, and will call for deliverance, the Lord's hand is nigher then the sword of our enemies.

The sharp rebuke that Christ Jesus gave to Peter, teacheth us, That God doth not flatter nor conceal the faults of his Elect, but maketh them manifest, to the end that the Offendors may repent, and that others may avoid the like offenses.

That Christ called Peter of little faith, argueth and declareth (as we before have noted) That Peter was not altogether faithless, but that he fainted, or was uncertain in his faith, for so soundeth the Greek term 〈 in non-Latin alphabet 〉 , whereof we ought to be admonished, That in passing to Christ thorough the storms of this world, is not only required a fervent faith in the beginning, but also a constancy to the end; as Christ saith, He that continueth to the end, shall be saved ; and Saint Paul, Unless a man shall strive lawfully, he shall not be crowned. The remembrance of this ought to put us in mind, That the most fervent man, and such as have long continued in profession of Christ, is not yet sure to stand at all hours, but that he is subject to many dangers, and that he ought to fear his own frailty, as the Apostle teacheth us, saying, Let him that standeth take heed lest he fall ; for if Peter that began so fervently, yet fainted ere he came to Christ, what ought we to fear, in whom such fervency was never found? No doubt we ought to tremble and fear the worst; and by the knowledge of our own weakness, with the Apostles, incessantly to pray, O Lord increase our faith. Christ's demand and question, asking Peter, Why doubtest thou? containeth in itself a vehemency; as if he should have said, Whether doubtest thou of my power, or of my promises, or of my good will? If my power had not been sufficient to have saved thee, then could I neither have come to thee thorough the stormy Sea, neither have made the waters obey thee, when thou beganst to come to me; and if my good will had not been to have delivered thee, and thy Brethren, then had I not appeared unto you, neither had I called upon thee, but had permitted the Tempest to devour and swallow you up: but considering that your eye saw me present, your ears heard my voice, and thou Peter especially knewest the same, and obeyedst my commandment, why then doubtest thou? Beloved brethren, If this same demand and question were laid to our charge, we should have less pretence of excuse then had Peter ; for he might have alleged, That he was not advertised that any great Storm should have risen betwixt him and Christ, which justly we cannot allege; for since that time that Christ hath appeared unto us by the brightness of his Word, and called upon us by his lively voice, he hath continually blown in our ears, That persecution and trouble should follow the Word that we professed, which days are now present. Alas then, why doubt we thorough this storm to go to Christ? Support, O Lord, and let us sink no further.

Albeit that Peter fainted in faith, and therefore was worthy most sharply to be rebuked, yet doth not Christ leave him in the Sea, neither long permitted he that fear and tempest to continue, but first they entered both into the Ship, and thereafter the wind ceased; and last, their Ship arrived without longer delay, at the place for which they long had labored.

O blessed and happy are those that patiently abides this deliverance of the Lord; The raging Sea shall not devour them: Albeit they have fainted, yet shall not Christ Jesus leave them behind in the stormy Sea, but suddenly he shall stretch forth his mighty hand, and shall place them in the Ship amongst their brethren; that is, He shall conduct them to the number of his elect and afflicted Church, with whom he will continue to the end of the world.

The Majesty of his presence shall put to silence this boisterous wind, the malice and envy of the devil which so bloweth in the hearts of Princes, Prelates, Kings, and of earthly men, that altogether they are conjured against the Lord, and against his Anoyned Christ; in despite of whom, he safely shall conduct, convey, and carry his sore troubled Flock to the life and rest for which they travel.

Albeit (I say) that sometimes they have fainted in their journey, albeit that weakness in faith permitted them to sink, yet from the hand of Christ can they not be rent; he may not suffer them to drown, nor the deep to devour them: But for the glory of his own Name he must deliver, for they are committed to his charge, protection, and keeping; and therefore must he keep and defend such as he hath received at his father, from sin, from death, from devil and hell.

The remembrance of these promises is to mine own heart such occasion of comfort, as neither can any tongue nor pen express, but yet peradventure some there is of God's elect that cannot be comforted in this tempest, by any meditations of God's election or defense, but rather beholding such as sometimes boldly have professed Christ's Verity, now to be returned to their accustomed abominations; And also themselves to be overcome with fear, that against their knowledge and conscience they stoup to an Idol, and with their presence maintaineth the same; and being at this point, they begin to reason, Whether it be possible that the members of Christ's body may be permitted so horribly to fall to the denial of their Head; and in the same to remain of long continuance: And from this reasoning they enter in dolour, and from dolour, they begin to sink to the gates of hell; and Ports of despair.

The dolour and fear of such I grant to be most just: For oh how fearful is it, for the love of this transitory life, in the presence of man to deny Christ Jesus, and his known and undoubted Verity?

But yet to such as be not obstinate contemners of God, and of all godliness, I would give this my weak counsel, That rather they should appeal to mercy, then by the severe judgments of God to pronounce against themselves the fearful sentence of condemnation; and to consider that God includeth all under unbelief, that he may have mercy upon all: That the Lord filleth and giveth life; he leadeth down to hell, and yet lifteth up again. But I will not that any man think, That by this my counsel I either justify such as horribly are returned back to their vomit; either yet that I flatter such as maintaineth that abominable Idol with their daily presence; God forbid; For then were I but a blind guide leading the blind headlong to perdition: Only God knoweth the dolour and sobs of my heart, for such as I hear daily do turn back: But the cause of my counsel is, That I know the conscience of some to be so tender, that whensoever they feel themselves troubled with fear, wounded with anguish, or to have sliden back in any point, that then they judge their faith to be quenched, and themselves to be unworthy of God's mercies forever; to such direct I my counsel; to those, I mean, that rather offends by weakness and infirmity, then of malice and set purpose. And I would that such should understand and consider, that all Christ's Apostles fled from him, and denied him in their hearts: And also I would they should consider, That no man from the beginning stood in greater fear, greater danger, nor greater doubt, then Peter did, when Christ's presence was taken from him; yea, no man felt less comfort, nor saw less appearance of deliverance; and yet neither were the disciples rejected forever, 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 God's elect, but that always 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 days) 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 process 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 trial 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 sink down in the waters?
• Secondly, Art thou as sore afraid that thy soul 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 hypocrisy, 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-flows 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 forever; 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 merciful 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 faithful 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 choose to walk and go as Pilgrims, from Realm to Realm, suffering hunger, cold, heat, thirst, weariness, and poverty, then that they will abide (having all abundance) in subjection of Idolatry. To some may God offer such occasion, that in despite of Idolaters (be they Princes or Prelates) they may remain within their own Dominions, and yet neither bow their knees to Baal, neither yet lack the lively Food of God's 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 gladness let us take hold of it, knowing that God hath a thousand means (very unappearing to man's judgment) whereby he will deliver, support and comfort his afflicted Church. And therefore, most dearly beloved in our Savior Jesus Christ, considering that the remembrance of Christ's Banquet (whereof, I doubt not, some of you have tasted with comfort and joy) is not yet utterly taken from your mind; And that we have entered in this journey at Christ's Commandments; considering that we find the Sea winds 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 Christ's elect Church; And considering also that we feel ourselves ready to faint, and like to be oppressed by these stormy Seas, Let us prostrate ourselves before the Throne of Grace, in the presence of our heavenly Father, and in the bitterness of our hearts let us confess our offenses, and for Christ Jesus sake let us ask deliverance and mercy, saying, with sobs and groanings from our troubled hearts;

If on this manner or otherwise (as God shall put in our hearts) without hypocrisy in the presence of our God (respecting more his glory then our private wealth) continually we pour forth our complaint, confession and prayers. Then so assuredly as our God liveth, and as we feel these present troubles, shall our God himself rise to our defense, he shall confound the counsels of our enemies, and trouble the wits of such as most wrongfully troubleth us. He shall send Jesu to execute his just judgments against Idolaters, and against such as obstinately defendeth them. Yea, the chief men of our times shall not escape the vengeance and plagues that are prepared for their portion. The flatterers and maintainers of her abominations shall drink the cup of God's wrath. And in despite of the Devil shall yet the glory of Christ Jesus, and the brightness of his countenance so shine in our hearts by the presence of his grace, and before our eyes by the true preaching of his Gospel, that altogether we shall fall before him and say : O Lord thou art our God, we shall extol thee, and shall confess thy Name, for thou • ast brought wondrous things to pass according to thy counsels, which albeit appear to be far off, yet are they true and most assured. Thou hast brought to ruin the palaces of tyrants, and therefore shall the afflicted magnify thee, and the City of tyrannical Nations shall fear thee. Thou hast been, O Lord, a strong defense to the poor, a sure place of refuge to the afflicted in the time of his anguish.

This no doubt, dear Brethren, shall one day be the song of God's Elect within the Realm of England, after that God hath poured forth his vengeance upon these disobedient, and blood-thirsty tyrants: which now triumpheth in all abominations, and therefore yet again beloved in the Lord, Abide patiently the Lord's deliverance, avoiding and flying such offenses as may separate and divide you from the blessed fello • ship of the Lord Jesus at his second coming. Watch and pray, resist the • ivell, and row against this vehement tempest, and shortly shall the Lord come, to the comfort of your hearts, which now are oppressed with anguish and care, but then shall ye so rejoice, that through gladness you shall say: Behold this our God, we have waited upon him, and he hath saved us. This is our Lord, we have long thirsted for his coming, now shall we rejoice and be glad in his salvation, Amen. The great Bishop of our souls▪ Jesus our Lord so strengthen and assist your troubled hearts with the mighty comfort of his Holy Ghost, that earthly tyrants, nor worldly torments have no power to drive you from the hope and expectation of that Kingdom, which for the Elect was prepared from the beginning by our heavenly Father, to whom be all praise and honor, now and ever, Amen.

Remember me (dear Brethren) in your daily prayers. The grace of our Lord Jesus Christ be with you all. Amen.

The Copy of A LETTER Delivered To Queen Mary, Regent OF SCOTLAND, FROM JOHN KNOX Minister of God's Word, in the year of our Lord, 1556. and thereafter augmented and explained by the Author, in the year of our Lord, 1558.

T HE cause which moved me to present this my Supplication unto your Majesty, enlarged, and in some places explained (being in the Realm of Scotland in the Moneth of May, 1556. I caused to be presented to your Majesty) is the incredible rage of such as bear the Title of Bishops, who, against all justice and equity, have pronounced against me a most cruel sentence, condemning my Body to Fire, my Soul to Damnation, and all Doctrine taught by me, to be false, deceivable, and Heretical: If this injury did tend to me alone, having the testimony of a good conscience, with silence I could pass the matter, being assured, that such as they curse and expel their Synagogues for such causes, shall God bless, and Christ Jesus receive in his eternal society: But considering that this their blasphemy is vomited forth against the eternal Truth of Christ's Evangel, (whereof it hath pleased the great mercy of God to make me a Minister) I cannot cease to notify, as well to your Majesty, as to them, That so little am I afraid of their Tyrannicall and surmised sentence, that in place of the Picture (if God impede not my purpose) they shall have the Body to justice that Doctrine, which they (Members of Satan) blasphemously do condemn. Advertising your Majesty in the mean time, That from them, their sentence and tyranny, and from all those that lift to maintain them in the same, I do appeal to a lawful and general Council; beseeching your Majesty to take in good part, that I call you for witness, that I have required the liberty of tongue, and my Cause to be heard before your Majesty and the Body of the Realm, before that any such Processe was laid against me; as this my Letter directed to your Majesty doth testify.

W Onder not, Christian Reader, that all my study and travel within the Scriptures of God, these twenty years, I have set forth nothing in expounding any portion of Scripture, except this only rude and indigested Sermon, preached by me in the public audience of the Church of Edinburgh, the nineteenth day of August, Anno 1565. That I did not in writing communicate my judgment upon the Scriptures, I have ever thought myself to have most just reason; for, considering myself rather called of my God to instruct the ignorant, comfort the sorrowful, confirm the weak, and rebuke the proud, by tongue and lively voice, in these most corrupt days, then to compose Books for the age to come, seeing that so much is written (and by men of most singular erudition) and yet so little well observed; I decreed to contain myself within the bounds of that Vocation, whereunto I found myself especially called. I dare not deny (lest that in so doing I should be injurious to the Giver) but that God hath revealed unto me, secrets unknown to the world, and also that he hath made my tongue a Trumpet to forewarn Realms & Nations, yea, certain great revelations of mutations and changes, when no such things were feared, nor yet was appearing; a portion whereof cannot the world deny, (be it never so blind) to be fulfilled; and the rest (alas) I fear shall follow with greater haste, and in more full perfection then my sorrowful heart desireth: Nothwithstanding these revelations and assurances, I did ever abstain to commit anything to writing, contented only to have obeyed the charge of him, who commanded me to cry. If any then will ask to what purpose this only Sermon is set forth, and greater matters omitted; I answer, to let such as Satan hath not altogether blinded so, upon how small occasions, great offense is now conceived, This Sermon is it, for the which (from my Bed) I was called before the Council, and after long reasoning, I was by some forbidden to Preach in Edinburgh so long as the King and Queen were in Town; This Sermon is it that so offendeth such as would please Court, and will not appear to be enemies to the Truth, yet they dare affirm, That I exceeded the bounds of God's Messenger: I have therefore faithfully committed unto writing whatsoever I could remember might have been offensive in that Sermon, to the end, That as well the enemies of God's truth, as the professors of the same, may either note unto me wherein I have offended, or at the least cease to condemn me before they have convinced me by God's manifest Word. If any man think it easy unto me to mitigate by my pen the inconsiderate sharpness of my Tongue, and so cannot men freely judge of that my Sermon; I answer, That I am neither so impudent, that I will study to abuse the world in this great light, neither yet so void of the fear of my God, that I will avow a lie in his own presence; and no less do I esteem it to be a lie, To deny or conceal that which in his Name I have once pronounced, then to affirm, That God hath spoken, when his Word assures me not of the same; for in the public place I consult not with flesh and blood wha • I shall propose to the people, but as the Spirit of my God, who hath sent me, and unto whom I must answer, moveth me, so I speak; and when I have once pronounced threatenings in his Name (how unpleasant soever they be to the World) I dare no more deny them, then I dare deny that God hath made me his Messenger to forewarn the inobedient of their assured destruction. At that Sermon were auditors unto me, not only professors of the truth, and such as favor me, but rank Papists, dissembling Hypocrites, and no small number of covetous Clawbacks of the new Court; now I will appeal to the conscience of them all, as they will answer in the presence of the Eternal God, that either they bear me record, now writing the truth, or else note unto me the sentences offensive then by me pronounced, and now omitted in writing; for in God's presence I protest, That so far as memory would serve me, I have written more vehemently then in the action I spake and pronounced; but of purpose I have omitted persuasions and exhortations which then were made Quaedam hîc desunt.

A SERMON Preached By John Knox.

A S the cunning Mariner (being Master) having his Ship tossed with a vehement tempest, and contrary winds, is compelled oft to traverse, lest that either by too much resisting to the violence of the Waves, his Vessel might be over whelmed; or by too much liberty granted, to be carried whither the fury of the tempest would, his Ship should be driven upon the shore, and so make shipwreck; even so doth our Prophet Isaiah in this Text, which now you have heard read; for he foreseeing the great desolation that was decreed in the Council of the Eternal, against Jerusalem and Judah, to wit, That the whole people that bare the Name of God should be dispersed; that the holy City should be destroyed, the Temple wherein was the Ark of the Covenant, and where God had promised to give his own presence, should be burnt with fire, the King taken, his sons in his own presence murdered, his own eyes immediately after to be put out, the Nobility, some cruelly murdered, some shamefully led away captives; and finally, the whose seed of Abraham razed, as it were, from the face of the earth: The Prophet (I say) fearing these horrible calamities, doth, as it were, sometimes suffer himself, and the people committed to his Charge, to be carried away with the violence of the tempest, without further resistance; then by pouring forth his and their dolorous complaints before the Majesty of God; as in the 13, 17, and 18 verse of this present Text we may read. At other times he valiantly resisteth the desperate tempest, and pronounceth the fearful destruction of all such as trouble the Church of God; which he pronounceth, that God will multiply, even in such time as when it appeareth utterly to be exterminate. But because there is no small rest to the whole Body, till that the Head return to judgment, he calleth the afflicted to patience, and promiseth such a Visitation, as whereby the wickedness of the wicked shall be disclosed, and finally recompensed in their own bosoms.

These are the chiefest Points of which by the grace of God we intend more largely at this present to speak:

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

This, no doubt, is the beginning of the dolorous complaint in the which he complaineth of the unjust tyranny that the poor afflicted Israelites sustained, during the time of their Captivity. True it is, That the Prophet was gathered to his fathers in peace, before that this apprehended the people: For a hundred years after his decease, was not the people led away captive: Yet he fore-seeing the assurance of the calamity, did beforehand endite and dictate unto them the complaint that after they should make. But at the first sight it appeareth, That the complaint hath but small weight: For what new thing was it, that other lords then God in his own person ruled them, seeing that such had been their Regiment from the beginning? For who knoweth not that Moses, Aaron, and Joshua, the Judges, Samuel, David, and other godly Rulers, were men, and not God; And so other lords then God, ruled them in their greatest prosperity.

For the better understanding of this complaint, and of the mind of the Prophet, we must first observe from whence all Authority floweth; and secondly, To what end Powers are appointed by God: The which two points being discussed, we shall the better understand, what lords, and what authority rules beside God; and who they are in whom God and his merciful presence rules.

The first is resolved to us by the words of the Apostle, saying, There is no Power but of God. David bringeth in the Eternal God, speaking to Judges and Rulers, saying, I have said, Ye are gods, and Sons of the Most High. And Solomon, in the person of God, affirmeth the same, saying, By me Kings reign, and Princes discern the things that are just. Of which place it is evident, That it is neither Birth, influence of Stars, election of people, force of Arms; nor finally, whatsoever can be comprehended under the power of nature, that maketh the distinction betwixt the superior power and the inferior, or that doth establish the Royal Throne of Kings, but it is the only and perfect Ordinance of God, who willeth his Terror, Power, and Majesty in a part to shine in the Thrones of Kings, and in the faces of Judges, and that for the profit and comfort of man; So that whosoever would study to deface that order of Regiment that God hath established, and by his holy Word allowed, and bring in such a confusion, as no difference should be betwixt the upper Powers and the subjects, doth nothing but evert and turn upside down the very Throne of God, which he will to be fixed here upon earth; as in the end and cause of this Ordinance more plainly shall appear: which is the second Point we have to observe, for the better understanding of the Prophets words and mind.

The end and cause then, why God printeth in the weak and feeble flesh of man this Image of his own Power and Majesty, is not to puff up flesh in opinion of itself; neither yet that the heart of him that is exalted above others, sh • ll be lifted up by presumption and pride, and so despise others, but that he shall consider, that he is appointed Lieutenant to one, whose eyes continually watch upon him, to see and examine how he behaveth himself in his Office. Saint Paul in few words declareth the end, wherefore the sword is committed to the powers, saying, It is to the punishment of the wicked doers, and unto the praise of such as do well.

Of which words, it is evident, That the sword of God is not committed to the hand of man, to use as it pleaseth him, but only to punish vice, and maintain virtue, that men may live in such society, as before God is acceptable. And this is the very and only cause, why God hath appointed powers in this Earth.

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

If any list to take trial of this point, it is not hard: For Moses in the election of Judges, and of a King, describeth, not only, what persons shall be chosen to that honor, but doth also give to him that is elected and chosen, the rule by the which he shall try himself, whether God reign in him or not, saying: When he shall sit upon the throne of his Kingdom, he shall write to himself an examplar of this Law, in a Book by the Priests and Levites; it shall be with him, and he shall read therein, all the days of his life, That he may learn to fear the Lord his God, and to keep all the words of this Law, and these Statutes, that he may do them, that his heart be not lifted up above his Brethren, and that he turn not from the commandment, to the right hand, or to the left.

The same is repeated to Joshua in his inanguration to the Regiment of the people by God himself, saying; Let not the Book of this Law depart from thy mouth, but meditate in it day and night, that thou mayst keep it, and do according to all that which is written in it. For then shall thy way be prosperous, and thou shalt do prudently.

The first thing then that God craveth of him that is called to the Honor of a King, is, The knowledge of his Will revealed in his Word.

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

Kings then have not an absolute Power to do in their Regiment what pleaseth them; but their Power is limited by God's Word: So that if they strike where GOD hath not commanded, they are but murderers; and if they spare where GOD hath commanded to strike, they and their Throne are criminal and guilty of the wickedness that aboundeth upon the face of the earth, for lack of punishment.

O that Kings and Princes would consider what account shall be craved of them, as well of their ignorance and misknowledge of God's Will, as for the neglecting of their Office. But now to return to the words of the Prophet. In the person of the whole people he doth complain unto God, That the Babylonians (whom he calleth, Other lords besides God, both because of their ignorance of God, and by reason of their cruelty and inhumanity) had long ruled over them in great rigor, without pity or compassion had upon the ancient men, and famous matrons: For they being mortal enemies to the people of God, fought by all means to aggravate their yoke, yea, utterly to have exterminate the memory of them, and of their Religion; from the face of the earth.

After the first part of this dolorous complaint, the Prophet declareth the Protestation of the people, saying, Nevertheless in thee shall we remember thy Name: (others read it, But we will remember thee only, and thy Name: ) But in the Hebrew there is no Conjunction Copulative in that sentence. The mind of the Prophet is plain, to wit, That notwithstanding the long sustained affliction, the people of God declined not to a false and vain Religion, but remembered God, that sometime appeared to them in his merciful presence; which albeit then they saw not, yet would they still remember his Name, that is, They would call to mind the Doctrine and Promise which at sometimes they heard, albeit in their prosperity they did not sufficiently glorify God, who so mercifully ruled in the midst of them. The temptation, no doubt, of the Israelites, was great in those days: They were carried captives from the Land of Canaan, which was to them the gage and pledge of God's favor towards them; for it was the inheritance that God promised to Abraham, and to his seed forever. The League and Covenant of God's Protection, appeared to have been broken: They lamentably complain, That they saw not their accustomed signs of God's merciful presence; The true Prophets were few, and the abominations used in Babylon were exceeding many: And so it might have appeared to them, That in vain it was, that they were called the Posterity of Abraham, or that ever they had received the Law, or Form of right Religion from God. That we may the better feel it in ourselves, the temptation, I say, was even such, as if God should utterly destroy all Order and Policy that this day is within his Church, that the true preaching of the Word should be suppressed, The right use of Sacraments abolished, Idolatry and Papistical abomination erected up again; And therewith, That our bodies should be taken prisoners by Turks or other manifest enemies of God, and of all godliness. Such, I say, was their temptation; How notable, then is this their confession, that in bondage they make, to wit, That they will remember God only, albeit, he hath appeared to turn his face from them, They will remember his name, and will call to mind the deliverance promised.

Hereof have we to consider, what is our duty, If God bring us (as for our offenses and unthankfulness justly he may) to the like extremity. This confession is not the fair flattering words of hypocrites, lying and bathing in their pleasures, but it is the mighty operation of the Spirit of God, who leaveth not his own destitute of some comfort, in their most desperate calamities. This is then our duty, not only to confess our God in time of peace and quietness, but he chiefly craveth, that we avow him in the midst of his, and our enemies. And this is not in us to do, but it behooveth, That the Spirit of God work in us, above all power of nature. And thus we ought earnestly, to meditate before the battle rise more vehement, which appeareth not to be far off. But now must we enter in somewhat more deeply to consider these judgments of God.

This people dealt with all, as we have heard, was the only people upon the face of the Earth, to whom God was rightly known; among them only were his Laws, Statutes, Ordinances, and Sacrifices used, and put in practice; They only invocated his Name, and to them alone had he promised his protection and assistance: What then should be the cause, that he should give them over into this great reproach, and bring them into such extremity, as his own name, in them, should be blasphemed. The Prophet Ezekiel, that saw this horrible destruction forespoken by Isaiah, put in just execution, giveth an answer in these words, I gave unto them Laws that were good, in the which, Whosoever should walk, should live in them; But they would not walk in my ways, but rebelled against me; And therefore, I have given unto them Laws that are not good, and Judgments, in the which they shall not live. The Writers of the Books of Kings, and Chronicles, declare this in more plain words, saying: The Lord sent unto them his Prophets, rising early, desiring of them to return unto the Lord, and to amend their wicked ways (for he would have spared his people, and his Tabernacle) but they mocked his servants, and would not return unto the Lord their God to walk in his ways. Yea, Judah itself kept not the precepts of the Lord God, but walked in the Manners and Ordinances of Israel ; That is, Of such as then had declined to Idolatry from the days of Jeroboam. And therefore, the Lord God abhorred the whole seed of Israel, that is, The whole body of the people, he promised them, and gave them into the hands of those that spoiled them, and so he cast them out from his presence.

Hereof it is evident, That their disobedience unto God, and unto the voices of his Prophets, was the cause of their destruction. Now, have we to take heed how we should use the good Laws of God, that is, his Will revealed unto us in his Word, and that Order of Justice, that by him, for the comfort of man is established amongst men. It is no doubt, but that obedience is the most acceptable sacrifice unto God, and that which above all things he requireth; That when he manifesteth himself by his word, that men follow according to their vocation and commandment. Now so it is, that God by that great Pastor, our Lord Jesus, now manifestly in his word calleth us from all impiety, as well of body, as of mind, to holiness of life, and to his spiritual service: And for this purpose, he hath erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his Sacraments: But what is our obedience, let every man examine his own conscience, and consider what statutes and laws we would have to be given unto us.

Wouldst thou, O Scotland, have a King to reign over thee in justice, equity, and mercy? subject thou thyself to the Lord thy God, obey his commandments, and magnify thou that word that calleth unto thee, This is the way, walk into it, and if thou wilt not, flatter not thyself, the same justice remaineth this day in God to punish thee Scotland, and thee Edinburgh in especial, that before punished the land of Judah, and the City of Jerusalem. Every Realm or Nation (saith the Prophet Jeremiah ) that likewise offendeth, shall be likewise punished. But if thou shalt see impiety placed in the seat of justice above thee, so that in the Throne of God (as Solomon doth complain) reigneth nothing but fraud, & violence, accuse thy own ingratitude and rebellion against God, for that is the only cause, why God taketh away (as the same Prophet in another place doth speak) the strong man and the man of war, the Judge and the Prophet, the prudent and the aged, the Captain and the honorable, the Counselor and the cunning Artificer. And I will appoint, saith the Lord, children to be their Princes, and babes shall rule over them. Children are extortioners of my people, and women have rule over them.

If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all godliness, and wicked men without God, to reign above us; Let us accuse and condemn ourselves, as the only cause of our own miseries. For if we had heard the voice of the Lord our God, & given upright obedience unto the same, God should have multiplied our peace, & should have rewarded our obedience before the eyes of the world. But now let us hear what the Prophet saith further.

The dead shall not live, saith he, neither shall the tyrants, or the dead arise, because thou hast visited and scattered them, and destroyed all their memory.

From this 14 verse, unto the end of the 19, it appeareth, That the Prophet observeth no order; yea, that he speaketh things directly repugning one to another: For first he saith, The dead shall not live: After, he affirmeth, Thy dead men shall live. Secondly, he saith, Thou hast visited and scattered them, and destroyed all their memory: Immediately after he saith, Thou hast increased thy Nation, O Lord, thou hast increased thy Nation. They have visited thee, and have poured forth a prayer before thee.

Who, I say, would not think, that these are things not only spoken forth of good order and purpose, but also manifestly repugning one to another. For, to live, and not to live, to be so destroyed that no memorial remaineth; and to be so increased, that the coasts of the earth shall be replenished, seem to import plain contradiction. For removing of this doubt, and for better understanding of the Prophets mind, we must understand, that the Prophet had to do with divers sorts of men; he had to do with the conjured and manifest enemies of God's people, the Chaldees or Babylonians ; even so such as profess CHRIST JESUS, have to do with the Turk and Sarazens. He had to do with the Seed of Abraham, whereof there were three sorts. The ten Tribes all degenerate from the true worshipping of GOD, and corrupted with Idolatry, as this day are our pestilent Papists in all Realms and Nations, there rested only the Tribe of Judah at Jerusalem, where the form of true Religion was observed, the Law taught, and Ordinances of God outwardly kept; but yet there were in that body (I mean, in the body of the visible Church) a great number that were Hypocrites, as this day yet are among us that do profess the Lord Jesus, and have refused Papistry; not a few that were licentious livers, some that turned their back to God; that is, Had for • aken all true Religion, and some that lived a most abominable life, as Ezekiel saith in his vision; and yet there were some godly, as a few Wheat Cornes oppressed and hid among the multitude of Chaff: Now according to this diversity, the Prophet keepeth divers purposes, and yet in most perfect order.

And first (after the first part of the complaint of the afflicted, as we have heard in vehemency of spirit) he bursteth forth against all the proud enemies of God's people, against all such as trouble them, and against all such as mock and forsake God, and saith, The dead shall not live, the proud Giants shall not rise, thou hast scattered them, and destroyed their memorial. In which words he fighteth against the present temptation and dolorous state of God's people, and against the insolent pride of such as oppressed them; as if the prophet should say, O ye troublers of God's people, howsoever it appeareth to you in this your bloody rage, that God regardeth not your cruelty, nor considereth not what vio • ence you do to his poor afflicted, yet shall ye be visited, yea, your Carcases shall fall and lie as stinking Carrions upon the face of the earth, ye shall fall without hope of life or of a blessed resurrection; yea, howsoever ye gather your substance, and augment your families, ye shall be so scattered, that ye shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.

Hereof have the Tyrants their admonition, and the afflicted Church inestimable comfort; The Tyrants that do oppress, shall receive the same end that they did which have passed before; that is, They shall die and fall with shame, without hope of resurrection, as is foresaid, not, That they shall not arise to their own confusion and just condemnation; but, that they shall not recover power to trouble the servants of God, neither yet shall the wicked arise (as David saith) in the Council of the Just: Now have the wicked their Councils, their Thrones, and finally handling (for the most part) of all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of men's presence, envied, mocked; yea, they are more vile before these proud Tyrants, then is the very dirt and mire that is trodden underfoot: But in that glorious resurrection this state shall be changed; for then shall such as now by their abominable living and cruelty, destroy the earth and molest God's children, see him whom they have pierced; they shall see the glory of such as now they persecute, to their terror and everlasting confusion. The remembrance hereof ought to make us patient in the days of affliction, and so to comfort us, that when we see Tyrants in their blind rage, tread underfoot the Saints of God, that utterly we despair not, as if there were neither Wisdom, Justice nor Power above in the Heavens to repress such Tyrants, and to redress the dolours of rhe unjustly afflicted; No brethren, let us be assured that the right hand of the Lord will change the state of things that be most desperate: In our God there is Wisdom and Power in a moment, to change the joy and mirth of our enemies, into everlasting mourning, and our sorrows into joy and gladness that shall have no end.

Let us therefore in these apparent calamities (and marvel not that I say calamities apparent, for he that seeth not a fire begun, that shall burn more then we look for, unless God of his mercy quench it, is more then blind,) not be discouraged, but with unfeigned repentance, let us return to the Lord our God, let us accuse and condemn our former negligence, and steadfastly depend upon his promised deliverance, so shall our temporal sorrows be converted into everlasting joy. The doubt that might be moved concerning the destruction of those whom God exalteth, shall be discussed, if time will suffer, after that we have passed throughout the Text; now proceedeth the Prophet, and saith;

In these words the Prophet giveth consolation to the afflicted, assuring them, That how horrible soever that desolation should be, yet should the Seed of Abraham be so multiplied, that it should replenish the coasts of the earth; yea, that God should be more glorified in their affliction, then he was during the time of their prosperity: This promise (no doubt) was incredible when it was made, for who could have been persuaded, That the destruction of Jerusalem should have been the means whereby the Nation of the Jews should have been increased, seeing that much rather it appeared, That the overthrow of Jerusalem should have been the very abolishing of the seed of Abraham : But we must consider, to what end it was that God revealed himself to Abraham, and what is contained in the promise of the multiplication of his Seed, and the benediction promised thereto.

First, God revealed himself to Abraham, and that by the means of his Word; to let all flesh after understand, That God first called man, and revealed himself unto him,