HAuynge no lesse desyre to comforte suche as now be in trouble within the real­me of Englande, (and spe cially you for many cause [...] moste deare to me) then hath the na­tural father to ease the grief & payne of his dearest childe, I haue conside red with my selfe, what argument or parcel of Goddes Scriptures, was moste conueuient and mete to be en treated for your consolation in these moste darck and dolorous dayes. And so, as for the same purpose I was turnyng my boke, I chaunsed to se a note in the Margine written thus in Latyn: Videat Anglia. Let En­glande beware. Which note whē I had considered, I founde that the matter written in my boke in Latin was this:

[Page 2]Seldome it is that God worketh A note ma de vpō the sendyng of Christes di­sciples to the Sea, the miraculous fedinge of the people. any notable worke to the comforte of his Churche, but that trouble, feare, and laboure commeth vpō suche as God hath vsed for his seruauntes & workemen. And also tribulatiō most cōmonlye foloweth that Churche where Christe Iesus is moste true­ly preached.

This note was made vpon a place of Scripture written in the four­tenth Chapter of S. Mathewes gos pel. Which place declareth: that af­ter Christ Iesus had vsed the Apost les as ministers and seruauntes, to fede (as it had ben by their handes) fyue thousand men beside women & childrē, with fiue Barley [...]ues and two fisshes. He sent them to the sea, what chaū sed to Chri­stes disciples after the fe­ding of the people in the desert. cōmaunding them to passe ouer be­fore him to the other syde. Whiche thing as they attempted to obey, and for the same purpose did trauail and rowe forth in the Sea, the night ap­proched, the wynde was contrarie, the vehement and raging storme a­rose, & was like to ouerthrowe their poore Bote and them. When I had considered (as doloure and my sim­plicitie would suffre) the circumstā ­ces [Page 3] of the text. I began to reken and aske accompt of my selfe (and as god knoweth, not without sorowe & sob­bes) whether at any tyme I had ben so playne by my tunge, as God had opened his holy wil and wisedome in y ^• matter vnto me, as myne owne penne and note dyd beare witnesse to my cōscience. And shortly it came to my minde that the same place of Scripture I had entreated in youre presences, what tyme God gaue o­portunitie & space, that you should heare, & Goddes messenger should speake the wordes of eternal lyfe. Wherfore I thought nothing more expedient, then shortly to cal to mind againe suche thinges as thē I trust were touched. Albeit peraduenture neither of me so plainly vttered, nei­ther of you so plainly perceaued, as these moste dolorouse daies declare the same to vs.

It shal not be necessary to entreat the texte worde by worde, but of the hole summe to gather certaine notes & obseruations (which shal not farre disagre frō the estate of these daies) it shalbe sufficient.

And first it is to be obserued, that [Page 4] after this [...]reat miracle that Christ The fyrst note. had wrought, he neither would re­taine with him selfe the multitude of people whome he had fedde, neither Ioan. vi. yet his disciples. But the one he sent Math. 14. awaye euery man to returne to his place of accustomed residence: & the other he sent to the daunger of the Seas, not as he that was ignoraūt what should chaunce vnto them, but knowinge and forseing the tempest, yea and appointinge the same so to trouble them.

It is not to be iudged that the Christ suffe reth not his shepe & pa stoures to be disparsed & troubled but for causes reasonable. onely and true pastoure would re­moue and sende away from him the wandering and weake shepe, nether yet that the only proui [...]ē gouernour and guide woulde set out his rude warriours to so great a ieopardye without sufficient and moste iuste cause.

Why Christ remoued and sent a­waye frō him the people, the Euan­gelist S. John̄ declareth, saying: when Iesus knewe that they were Iohn. vi. come and to take hym vp, that they myght make hym Kyng, he passed secretly (or alone) to the mountaine Wherof it is playne▪ what chieflye [Page 5] moued Christ to sende away the people. from him: why Christ sent away­the people from him. because that by him they sought a carnal and worldly li­bertie, regarding nothing his hea­uenlye doctrine of the kingdome of god his father, which before he had taught and declared vnto thē plain­ly, shewing them, that suche as shuld Math. 10 folowe him must suffre for his na­mes sake persecution, must be hated of al men [...], must deny them selues [...], must be sent forth as shepe amonge wolues. But no parte of this doctri­ne pleased them, or could entre into their hertes, but their hole minde Ioh. 6. was vpon their bellies, for suffising wherof they deuised and imagined, that they wolde appoint and chose Christe Iesus to be their worldlye Kinge. For he had power to multi­plie bread at his pleasure. Whiche vaine opinion and imagination per­ceaued by Christ Iesus, he withdrew him selfe from their company, to a­uoide al suche suspicion. And to let theym vnderstand that no suche ho­noures Math. 20, dyd agre with his vocacion, who came to serue, and not to be ser­ued. And when this same people sought him againe, hy sharply rebu­ked [Page 6] them because they sought him Ioh. 6. more to haue their bellies fed with corruptible meat, then to haue their soules nourished with y ^e liuely bread that came downe from heauen. And thus in y ^e people ther was iuste cau­ses why Christ should withdraw him selfe from them for a tyme.

Why the disciples should suffre that great daūger, feare & anguishe. S. Marke in his Gospel. plainly she­weth, saying: that theyr hertes wer Marke. 6. blynded, and therfore [...]dyd nether remember nor consyder the myra­cle of the looues. That is, albeit with their handes they had touched that bread, by which so great a mul­titude The disci­ples dyd not rightly con­syder Chri­stes worke. was fed. And albeit also they had gathered vp twelfe baskets full of that which remained of a few loo ues, which before the miracle a boye was able to haue borne, yet dyd they not rightly consider the infinite po­wer of Christ Iesus by this his wō ­derful miracle. And therfore of ne­cessitie Nota. it was, that in their owne bo dies they should suffre trouble for their better instruccion.

When I depely consider (dearly beloued in our Sauiour Christ) how [Page 7] aboundauntly and how miraculous­lye the poore & smale flocke of Christe Iesus was fedde within the realme of Englande vnder that electe & cho­sen vessel of God to glorye & honour Edward the sixte: and nowe againe be holde not only the dispersion and scattering abrode, but also the appe­ringe destruccion of the same, vnder these cursed, cruel and abhominable Idolatrers, me thinke I se the same causes to haue moued God, not on­ly to withdrawe his presence frō the multitude, but also to haue sent his welbeloued seruaūtes to the trauels of the Seas, wherin they are sore tossed and turmoylled, and appea­rantly moste lyke to perishe.

What were the affeccions of the greatest multitude that folowed the Gospel in this former reste & abun­daunce, is easy to be iudged, yf the lyfe and conuersation of euery man should haue bene throughlye exami­ned. Nota. For who lyued (in that rest) as that he had refused him selfe? Who lyued in that reste, as that he hadde ben crucified with Christ? Who ly­ued in that reste, as that he had cer­tainly loked for trouble to come vpō [Page 8] him? Yea who lyued not rather in delicacye and ioye, sekyng the world and pleasures therof, caryng for the fleshe & carnal appetites, as thoughe death and synne had cleane ben de­uoured? And what was this els, then to make of Christe an earrhlye Kynge? The worde that we pro­fessed Iohn, 18 [...] dayly cryed in our eares: that our kingdom, our ioye, our reste and felicitie, neither was, is, nor should be in the earth, neither in any transi­tory thinge therof, but in heauen, in to whiche we muste entre by many tribulations. But (Alas) we sleped Actū. 14. in suche securitie, that the sounde of this trompet coulde of manye neuer be parfytly vnderstanded, but alway es we perswaded our selues of a cer tain trāquillitie, as though the trou­bles wherof mencion is made with in the Scriptures of God appertai ned nothing at al to this age, but vnto suche, as of longe tyme are pas sed before vs. And therfore was our heauenly father compelled to with­drawe from vs the presence of his verite (whose voice in those dayes we could not beleue) to y ^e ende that [Page 9] more earnestly we may thrist for the same, and with more obedience im­brace and receaue it [...], yf euer it shal please his infinite goodnes in suche abundaunce to restore the same a­gayne.

I meane nothinge of those y ^e fo­lowed Hypocrites are made manifest in the daye of trouble. Christ onely for their bellies, for suche perceiuing y ^t they could not optaine their hertes desire of Christ, haue grudged & left hym in bodye & herte, whiche thinge their blasphe­mouse voices spokē against his eter­nall veritie dothe witnesse and de­clare. For suche (brother) be ye not i. Iohn. 2. moued, for in the tyme of their pro­fession they were not of vs, but were very dissemblers and hypocrites.

And therfore God iustly permitteth that they blaspheme the truthe, whi­che they neuer loued. I meane not that euer suche dissemblinge hypo­crites shal imbrace the veritie, but I meane of suche as by infirmitie of the fleshe and by natural blyndnesse (which in this lyfe is neuer al toge­ther expelled) then coulde not geue the very obedience, which Goddes worde required, neither nowe by [Page 10] weaknes of faith dare openly & bold ly confesse that, which their hertes knowe to be moste true, and yet la­menteth and mourneth both for the imperfection by passed and present. From suche shal not the amiable pre sence of Christe Iesus for euer be [...]ota, withdrawen. But yet agayn shal the eyes of their sore troubled hertes be holde and se that light of Christes Gospel, wherin they moste delyte.

The Ministers who were the distributours of this bread (the true worde of God) wherwith the multi tude within Englande was fedde, lacked not their offences, which also moued God to sende vs to the sea.

And because the offences of no man are so manifest vnto me as are myne owne, only of my selfe I wyl be thac cusoure.

It is not vnknowen vnto many, that I (the moste wretched) was one of that nombre, whom God appoin­ted to receaue that bread (as it was broken by Christ Iesus) to distribute and geue the same to suche as he had called to this banket, in that parte of his table where he appointed me to serue. It is not in my knowlege nor [Page 11] iudgement to define nor determine what porcion or quantitie euery mā receaued of this breade, neither yet howe that whiche they receaued a­greed with their stomackes. But of this I am assured, that the benedic­ciō of Christ Iesus so multiplied the porcion that I receyued of his han­des, that duryng that banket (this I writte to the prayse of his name, and to the accusacion of myne owne vn­thankfulnes) the bread neuer failed, when the hongry soule craued or cry ed for foode, and at the ende of the banket, myne owne conscicnce bea­reth wytnesse, that my handes ga­thered vp the crummes that were lefte in suche abundaunce, that my basket was ful amonge the reste.

To be playne, myne owne consci ence beareth recorde to my selfe, how To deny or conceil the gyftes of God which we haue re­ceyued, is vnthanck­fulnes. smale was my learning, and howe weake I was of iudgement, when Christ Iesus called me to be his ste­warde, and howe mightely daye by daye, and tyme by time he multipli­ed his graces with me, if I should concele, I were moste wicked and vnthankful.

But alasse, howe blynded was [Page 12] my herte, and howe litle I dyd consyder the dignitie of that office; and the power of God that thē mul­tiplied and blessed the bread whiche the people receaued of my handes, this daye myne owne cōscience bea­reth witnesse to my selfe. God I take to recorde in my cōscience, that I delyuered the same bread that I receaued of Christes handes, & that I mixed no poison with the same, that is: I teached Christes Gospel without any mixture of mēnes dreames, deuises, or phantasies. But A­lasse I dyd it nat with suche feruen­cie, with suche indifferency, & with suche diligence, as this day I know my dutye was to haue done.

Some complained in those day­es, that y ^e preachers were vndiscrete persones (yea and some called them raylers and worse) because they spake against the manifest iniquitie of men, and especially of those that thē were placed in authoritie aswel in the courte, as in other offices vniuersally throughout the realme both in cities, townes and villages. And a­monge other paraduenture my rude plainnesse displeased some, who did [Page 13] complaine, that rasshly I dyd speake of mennes fautes, so that al men myght knowe and perceaue of whō I ment. But alasse, this daye my cō ­sciēce accuseth me, that I spake not so plainly as my dutie was to haue done. For I ought to haue said to the wicked man expressedlye by his name: Thou shalt dye the death.

For I fynde Ieremye the prophete Ezech. 3. 33 to haue done to Pashur the hygh Iere. 20. 34. Priest, and to Zedechias the Kinge. 3. Reg. 18. 21 22. And not only him, but also [...]elias, Eliseus, Micheas, Amos, Daniel, 4. Reg. 3. Christe Iesus him selfe, & after him Amos. 7. his Apostles expressedly to haue na Dani. 5. med the bloude thristy tyrantes, ab­hominable Math. 23. Idolatrers, and dissem­blynge Actū. 13. ypocrites of their dayes. Yf that we the preachers within the re­alme The prea­chers are named the salt of the earth. of Englande were appointed by God to be the salt of the earth (as his other messengers were before vs.) Alas, why helde we backe the salt, where manifest corrupcion dyd The confes fion of the Author. appere? (I accuse none but my selfe) The blynd loue that I dyd beare to this my wicked carcase, was y ^e chefe cause that I was not feruent & faith ful enoughe in that behalfe. For I [Page 14] had no wil to [...] the hatred of al men against me. And therfore so touched I the vices of mē in the pre sence of the greatest, that they might se themselues to be offenders (I da­re not saye that I was the greatest flatterer) but yet neuertheles I wold not be sene to proclaime manifest warre against the manifest wicked. Wherof vnfainedly I aske my God mercye.

As I was not so feruent in rebu Preachers ought to feed Chri­stes flocke. king manifest iniquitie as it became me to haue ben, so was I not so in­different a feeder as is required of Christes stewarde. For in preaching Christes [...]ospel albeit myne Eye (as knoweth God) was not muche vpon worldly promocion, yet the lo­ue of frendes and carnal affecciō of some men with whom I was most familiar, allured me to make more re sidence in one place then in another, hauing more respect to the pleasure of a fewe, thē to the necessitie of ma­ny. [...] daye I thought I had not synned, yf I had not bene idle, but this daye I knowe it was my dutie to haue had consideracion how lōge I had remained in one place, & how [Page 15] many hongry soules were in other places, to whome alasse [...], none toke payne to breake and distribute the breade of lyfe.

[...], remaining in one pla ce I was not so diligent as myn of­fice required, but sometyme by coun sel of carnal frendes I spared the bo dye: some tyme I spent in worldlye busynesse of particuler frendes, and somtyme in takyng recreacion & pa­styme by exercise of the body.

And albeit men may iudge these The lacke of feruency of reprou­yng, of in­differencie, in feeding, and diligen ce in execu­tynge are great sinnes to be light and smale offences, yet I knowlege and cōfesse, that onles par don should to me be graūted in Chri stes bloude, that euerye one of these thre offences aforenamed, that is to saye: the lacke of feruencye in repro­uing synne, the lacke of indifferency in fedyng those that were hongrye, and the lacke of diligence in the exe­cucion of myn office deserued dam­nacion.

And besyde these I was assaul­ted, yea infected and corrupted with more grosse sinnes. That is, my wic ked nature desyred the fauours, the estimacion and prayse of mē, against whiche albeit that somtime the spi­rite [Page 16] of God dyd moue me to fyght, & earnestly dyd stirre me (God know eth I lye not) to sobbe and lamēt for those imperfecciōs, yet neuer ceassed Spirituall temptaci­ons are not sone espied. they to trouble me, when any occasi­on was offered. And so priuely and craftely dyd they entre into my brest, that I could not perceaue my selfe to be wounded, tyl vainglo [...]ie had al­moste gotten the vpperhande.

O Lorde be merciful to my great The pray­er of the Au thor. offence, and deale not with me ac­cordyng to my great iniquitie, but accordinge to the multitude of thy mercyes, remoue from me the bur­then of my synne: for of purpose & mynde to haue auoyded the vayne displeasure of man: I spared lytle to offende thy Godly maiestie.

Thinke not beloued of the Lorde, that thus I accuse my selfe without iuste cause, as though in so doynge I myght appere more holy, or that yet I do it of purpose and intent by occasion therof to accuse other of my brethren the true preachers of Christ of lyke or of greater offences. [...]o, God is iudge to my conscience, that [...]do it euen from an vnfayned and [Page 17] sore troubled herte, as I that knowe my selfe greuously to haue offended the maiestie of my God, duryng the tyme that Christes Gospel had free passage in Englande. And this I do to let you vnderstande, that the ta king awaye of the heauenly breade, The troue bles of these dayes com­meth to the profyt of Goddes e­lecte. and this greate rempest that nowe bloweth against the poore disciples of Christ within the realme of Eng­lande (as touching our parte) com­meth from the great mercye of oure heauenly father, to prouoke vs to vn fained repentaunce, for that, that neither preacher no [...]p [...]ofessoure dyd rightly consider the tyme of our mer ciful visitaciō. But altogether so we spent the tyme, as thoughe Goddes worde had bene preached rather to satisfie our fantasies, thē to reforme our euel maners: which thing yf we earnestlye repente, then shal Iesus Christ appeare to oure cōforte be the storme neuer so great. Haste O Lord for thy names sake.

The seconde thyng, that I synd The second [...] [...]. to be noted, is the vehemencye of the feare, whiche the disciples endured The greate feare off the disciples. in that great daunger, beyng of lon­ger continuaūce then euer they had [Page 18] at any tyme before.

In saint Mathewes Gospel it Math. 8. appereth: that an other tyme there a­rose The disci­ples also be­fore this ty me were. troubled in the sea. a great stormy tempest, and sore toffed the bote, wherin Christes dis­ciples were labouring: but that was vpon the daye lyght, and then they had Christe with them in the bote, whome they awated, and cryed for helpe u [...]to him (for at that tyme he slept in the bote) and so were shortly delyuered from their sodain feare. Nota. But nowe were they in the middest of the raging sea, and it was nyght, and Christ their comfortour absent from them, and cōmeth not to them neither in the fyrst, secōde, nor third watche, What feare trowe you were they in then? And what thoughtes arose vp out of their so troubled her­tes, duringe that storme? Suche as this daye be in [...] daunger within the realme▪ of Englande, dothe by this storme better vnderstande, then my penne can expresse. But of one thynge I am wel assured, that Chri­stes presence wold in that great per­plexitie haue ben to them more com­fortable then euer it was before, and that paciently they would haue suffe [Page 19] red their incredulitie to haue ben re buked, so that they might haue esca­ped the present death.

But profitable it shalbe, and som­what to our comforte to consyder e­uery parcel of their daunger. And first ye shal vnderstande, that when what tyme the tempeste dyd arryse. the disciples passed to the sea to obey Christes cōmaundemēt, it was faire wether and no suche tempest sene. But sodenly the storme arose with a contrarious flawe of wynde, when they were in y ^e middest of their iour ney. For if the tempest had bene as great in the beginninge of their en­traūce to y ^e sea, as it was after when they were about the middest of their iourney, neither wolde they haue a­uentured suche a great daunger, nei­ther yet had it ben in their power to The seawas calme when the dilciples toke their [...] te. haue attayned to the middest of the Sea. And so it may be euydent­ly gathered, that the sea was calme when they entred into their iourney

Secondly, it is to be marked, by what meanes and instrumētes was this great storme moued. Was the plunging of their oores and force of their smale bote suche as myght [...]tir re the waues of that great sea? [...] [Page 20] doutlesse. But the holy ghost decla­reth that the Seas were moued by a [...]hat mo­ued the sea. vehement and cōtrary wynde, whi­che blewe against their bote in the tyme of darkenesse. But seyng the wynde is neither the commaunder nor mouer of it selfe, some other cau­se is to be inquired, which hereafter we shal touche.

And last, it is to be noted and cō ­sidered what the disciples dyd in all this vehement tempest. Truely they turned not back to be dryuen on for­lande or shore by the vehemency of that contrary wynde, for so it might be thought, that they could not haue escaped shipwracke and death. But they continuallye laboured in row­yng against the wynde, abyding the The tossed bote is a fy gure of chri stes church. ceassing of that horrible tempeste.

Consider and marke beloued in the Lord, what we rede here to haue chaunsed to Christes disciples, and to their poore bote. And you shal wel perceaue, that the same thynge hath chaunsed, dothe and shal chaunse to the true churche and congregacion of Christe (whiche is nothing els in this miserable lyfe but a poore bote) trauelyng in the Seas of this vnsta [Page 21] ble and troublesome world, towarde the heauenly porte and hauen of e­ternal felicitie. Which Christ Iesus to his electe hath appointed.

This myght I proue by the po­sterite of Iacob in Egipte, by the Is raelites in their captiuitie, & by the churche duryng the tyme that Christ him selfe dyd preache (and somryme after his Resurreccion and Ascensi­on) againste whome the vehement storme dyd not rage immediatly af­ter they entred into the bote of their Exod. [...]. trauail and tribulacion. For the blou dy sentence of Pharao was not pro­nounced against the seede of Iacob, what tyme he firste dyd entre into Egipte. Neither was the cruel coū ­sel Esdr. 3. and deuelish deuise of proude Ha man inuented by and by after Isra­el and Iuda were translated from their possessions, Neither yet in the tyme of Christ Iesus beyng conuer­sant with his Apostles in the fleshe, was there vsed any suche tyranny a­gainst the saintes of God, as shortly after folowed in the persecucion of Act. 7. & [...] S. Steuen and other disciples. But [...] these in the beginning of their tra [...]ail with a contrary wynde had al­waye [Page 22] some calme, that is, albeit they had some trouble, yet had they not extreme persecution.

Euen so moste dearly beloued is happened nowe to the afflicted chur che of God within the realme of En glande. At al tymes the true word of God suffred contradiccion and re­pugnaūcie. And so the wynde blewe against vs euen from the beginning of the late vpspryng of the Gospel in England, but yet it could not stoppe our course tyl nowe of late dayes, that the ragynge wynde bloweth without briddel vpon the vnstable Seas, in the myddest wherof we are in this houre of darcknesse. The mali­ce of the de uel compa­red to the [...]ynde.

To wryt my minde plainly vnto you beloued brethren. This wynde that alwayes hath blowen againste the Churche of God, is the malice & hatred of the deuel which rightly in this case is compared to the wynde.

For as the wynde is inuisible & 1. Simile. yet y ^e poore disciples fele that it trou bleth and letteth their bote: so is the pestilent enuy of the deuel workynge alwayes in the hartes of the repro­bate, so subtile and craftye that it can not be espied by goddes electe, [Page 23] nor by his messengers til firste they fele the blastes therof to blowe their bote backward. And as the vehemēt wynde causeth the waues of the sea The sea cā not be qui­et whā the wynde blo­weth outra giously. to rage, and yet the dead water nei­ther knoweth what it dothe, neither yet can it ceasse nor refrayne: so that both it is troubled by the wynd, and also it selfe doth trouble Christes di­sciples and their poore bote: So by the enuie and malice of the deuel, ar wicked and cruel aswel subiectes as princes (whose hertes are lyke the ra ginge Sea) compelled to persecute & trouble the true churche of Christe, and yet so blynded are they, and so thral vnder the bōdage of the deuel, that neither can they see their many fest iniquitie, neither yet can they The wynde that blewe in Kynge Henry the eyghtdayes cease to runne to their owne destruc cion. And hereof England hast thou manifest experience. For in the tyme of Kynge Henry the eyght, howe the Wolfe that wycked Wynchester and other by the vehemēt wynde of syxe bloudye articles (by the deuell deuised) intended to haue ouerthro­wen the poore bote and Christes di­sciples, is to euidētly knowē alredy. But then had we Christ Iesus with [Page 24] vs sleping in the bote, who dyd not despise the faythful criyng of suche as then were in trouble: but by hys myghty power, gracious goodnes, & inuincible force of his holy worde, he compelled those wicked wyndes to cease, & the ragyng of those Seas to be stilled and calmed. So that all A quiet cal me was vn­der Kynge Edwardthe sext. the hertes of Goddes electe within the realme of Englande dyd won­dre at that soddeyn chaunge, while that vnder a lambe the fearful edge of that deuouring sworde was takē from the neckes of the faythful. And the tyranny of those rauenynge and bloude thristye wolues (I meane of wyly Wynchester and of some other his brethrē the sonnes of the dyuel) was repressed for a tyme. But yet The first secrete pesti lente wynde that blewe in the ty me of goode ceassed not the deuell to blowe hys wynde, but by his wicked instrumē ­tes founde the meanes, how against nature the one broder should assent to the death of the other, but y ^•could not hynder the course of the traue­lyng Kynge Ed­warde the sext. bote, but forth she goeth in des­pyte of the deuel, who thē more cru­elly raged, perceyuyng his owne ho nour and seruice, that is, his detesta ble Masse to be disclosed & opened [Page 25] before the people to be dampnable Idolatrye, and assured damnation The Deuel raged when the. Masse mischef was disclosed. to suche as put their trust in it. And therfore began he more craftelye to worke, and fynding the same instru­mentes apt enough, whose labours he had vsed before, he blewe suche mortal hatred betwene two, whiche appeared to haue bene the chefe pil­lers vnder the kinge. For that wret­ched ( [...]as) and miserable Northum berlande could not be satisfied, tyl such tyme as simple Somerset most vniustlye was bereft of his lyfe.

What the deuel and his membres. the pestilent Papistes ment by his a waye takinge, God compelled my tounge to speake in mo places then one. And specially before you, and in the newe Castle, as syr Robert Brad linge dyd not forget of long tyme af ter. God graunt that he maye vnder stande al other maters spoken before him thē and at other tymes, as right ly as he dyd that myn interpretaciō of the vyneyarde, whose bedges, dit ches, toures & wynepresse God de­stroyed, Esa. 5. because it would bring forth no good frute. And that he maye re­member, that what euer was spoken [Page 26] by my mouth that daye, is now com­plete and come to passe, except that Marcke well. the final destruccion and vengeance of God is not yet fallen vpon the greatest offendoures, as assuredlye shortly it shal, vnlesse that he & suche other of his sorte that then were ene mies to Goddes truth wyl spedelye repent and that earnestly their stub­burne disobedience. God compelled This was affirmed bo th before the Kynge and also be fore Nor­thumber­land afte­ [...]er than o [...]ce. my tounge (I say) openly to declare, that the deuel and his ministers in­tended only the subuercion of God­des true religion, by that mortal ha­tred amonge those which oughte to haue bene moste assuredly knyt toge ther by christian charitie, and by be­nefites receyued. And especially that the wycked and enuious Papistes by that vngodlye breache of charitie diligently minded the ouerthrowe of hym, that to hys owne destruccion procured the death of his innocent frende. Thus I saye I was compel led of conscience oftener thē once to affirme: that suche as saw & i [...]cted the meane how the one should be ta­ken awaye, sawe and shoulde fynde the meanes also to take awaye the other, and that al that trouble was deuised by the deuil and his instru­mentes [Page 27] to stoppe and let Christes di sciples & their poore bote. But that was not able, because she was not yet come to the myddest of the Sea.

Transubstanciation (the byrde that the deuel hatched by Pope Ni­colas, and sythe that tyme fostered & nurryshed by al his childrē, Prestes, Freres, Monkes, and other his con iured and sworne souldiers, and in this laste dayes chiefly by Stephen Gardiner and his blacke broode in England.) Transubstanciacion (I saye) was not then clearly confuted and myghtely ouerthrowē. And ther fore God put wysedome in the toun ges of his ministers & messengers to vtter that vayne vanitie. And spe­cially gaue such strength to the pēne Transub­stanciacyō ouert hrowē by Thomas Cranmer Archebys­shop of Canterbu­ry. of that reuerend father in God, Tho mas Cranmer Archebysshop of Cā terbury to cut the knottes of deuely­she Sophistrie lyncked and knyt by the deuels Gardener and his blynd bussardes, to holde the veritie of god vnder bondage, that rather I thinke they shal condēpne his workes (whi che notwithstanding shal continue & remaine to their confusion) then they shal enterprise to answere the same.

[Page 28]And also God gaue boldnesse & The round God was ta ken away by acte of Par­lyament. knowlege to the court of Parliamēt to take awaye the rounde clipped God, wherin standeth al the holines of Papistes, and to cōmaūde cōmon breade to be vsed at the lordes table, & also to take awaye the moste parte of supersticious (kneling at the Lor­des supper excepted) whiche before prophaned Christes true religion.

Then dere brethren was the bote in the myddes of the sea, and sodēly Vvhan all the papisti call abomi nacions we re reueled, than was the bote in middest of the sea. ariseth the horrible tempeste moste fearful and dolorouse: Our Kyng is taken away from vs, and the deuel bloweth in suche organes as alwaye he had founde obedient to his prece­ptes, and by them he enflameth the harte of that wretched and vnhappy man, (whome I iudge more to be la mented, then hated) to couet the im­perial Crowne of England to be es­tablyshed to his posteritie, and what therupō hath succeded, it is not now necessary to be written, Two speci­all notes of this discour se..

Of this short discourse beloued in the Lorde, you maye consyder & perceyue two special notes.

The first, that the hole malice of The fyrste note. the deuel hath alwayes this ende: to [Page 29] vere and ouerthrowe Christes afflic­ted churche. For what els intended the deuel and his seruauntes the pe­stilent Papistes by al these their craf tie policies, durynge the tyme that Christes gospel was preached in En glande, thē the subuerciou of the sa­me Gospel, and that they myght re­couer power to persecute the saintes of God, as this daye in the houre of darcknes they haue obtained for a ty me to their owne vtter destruccion.

Let no man wonder thoughe I saye that the crasty policies of pesti­lent Papistes wrought al mischiefe, for who could better worke mischief, then suche as bore authoritie & rule. And who I pray you ruled the roste in the courte all this tyme by stoute corage and proudnes of stomack but Northumberland? But who I pray you vnder kynge Edwarde ruled al by counsel and wyt? Shall I name Vvho ruled all by [...]ytt vnder kyng Edwarde the sexte. the man? I wil wryte no more plain ly now, thē my toun [...]e spake the laste Sermon, that it pleased God that I should make before that Innocent and moste Godly Kynge Edwarde the syxte and before his Counsell at Westminster, & euen to the faces of [Page 30] suche as of whom I ment. Entrea­tynge Ioh. 13. this place of Scripture: Qui e­dit Psal. 40. mecum panem sustulit aduersus me calca­neum suum. That is, Be that eateth bread with me hath lyfteth vp his heele against me. I made this affir­macion: Godly Pri­ces cōmon­ly hath most vngod ly Counsail lers. that cōmonlye it was sene, that the moost godly princes hadde officers & chief counseilours moste vngodlye, coniured enemies to god­des true religion, and traitours to their princes not that their wicked­nesse and vngodlynesse was spede­ly perceyued & espied out of the said princes and godly men, but that for a tyme those crafty colourers could so cloke their malice against God & his trueth, and their holowe hertes towarde their louinge maisters, that by worldly wysedome and pollicie at length they attained to high promo­cions. 2. Reg. 17. And for the profe of this myne Esa. 22 affirmaciō, I recited the histories of Math. 26. A chitophel, Sobna, and Iudas: Of whom Ioan. 12 the two former had hyghe offices & promocions with great authoritie vnder the moste godly princes, Dauid and Ezechias. And Iudas was purse maister with Christ Iesus. And whē I had made some discourse in that [Page 31] matter. I moued this question:

Why permitted so godly princes Qvestio. so wicked men to be vpon their coun sell, and to beare office and authorite vnder them? Responsio.

To the which I answered: that The enne­myes of the veritye manye ty­mes appea­re to be most profi table for a common wealhe. either they so abounded in worldlye wysedome, forsight and experience touchinge the gouernement of a Cō ­mon wealth, that their counsail ap­peared to be so necessarie, that the cō mon wealth could not lacke them, & so by the coloure to preserue the tran quilitie & quietnes in realmes, they were maintained in authoritie: Or els they kept their malice which they bare towarde their maisters & God des true religion so secrete in their breastes, that no man could espie it, Myschefe at the light will so vtter it selfe that men maye espie it. til by Goddes permission they way­ted for suche occasion & opportunite, that they vttered all their myschiefe so plainlye, that al the worlde myght perceaue it. And that was moste euidēt by Achitophel and Sobna.. For of 2. Reg. 15. 16. Achitophel it is written: that he was Dauids moste secrete counsailour, & that, bycause his coūsel in those day­es was lyke the Oracle of God.

And Sobna was vnto good kynge Esa. 22 36. [Page 32] [...] somtyme Cōptroller, som­tyme Secretary, and last of al Trea­surer. To the which offices he had neuer bene promoted vnder so god­ly a prince, yf the treason and malice which he bare against the kinge and against goddes true religion hadde ben manyfestly knowen. No quod I. Sobna was a crafty [...], and could shewe suche a faire countenaunce to the kinge, that neither he nor his coū sail coulde espie his malicious trea­son. Esa. 22. But y ^e prophete Esaias was cō ­maunded If Dauid and Ezechi as were dis­ceaued by traytorouse Coūsaylers bowe moch more ayōge and inno­c [...]t Kynge. by God to go to his pre­sence and to declare his traitorouse her [...]e and miserable ende.

Was Sauid (sayd I) and Eze­chias princes of great and godly gif tes and experience, abused by crafty counsailers and dissemblyng hypo­crites? what wonder is it then: that a yonge and innocent kinge be decei ued by craftye, couetouse, wycked & vngodly counselours? I am greatly afrayd, that Achitophel, be coūsailer y ^t Iudas bear the purse, & y ^t Sobna The au­thor myght feare this in dede. be Scribe, Cōptroller & Treasurer.

This & somwhat more I spake that daye, not in a corner (as many yet can wytnesse) but euen before [Page 33] those whome my conscience iudged worthy of accusacion. And this daye no more do I wryte (albeit I maye iustly because they haue declared thē selues more manifestly) but yet do I affirme; that vnder that innocent Kinge, pestilent Papistes had grea­test Paulett is painted. authoritie. Oh, who was iudged to be the soule and lyfe to the counsel in euery matter of weaghty impor­taunce? who but Sobna? who could best dispatche busynesses that y ^e rest of the counsel might hauke and hunt and take their pleasure? None lyke vnto Sobna. Who was moste frāke The Trea­surers wor­des against the autho­ritie of Ma­ry. and redy to destroye Somerset, and set vp Northumberlande? was it not Sobna? Who was moste bolde to crye Bastarde, Bastarde? Incestuus bastarde Mary shal neuer raigne o­uer vs. And who I praye you was Caiphas prophecied. moste busy to saye: feare not to sub­scribe with my lordes of the Kinges Maiesties moste honourable p [...]euy counseil. Agre to his graces last wil & parfit testamēt. And let neuer that obstinate woman come to authorite. She is an erraunt papist. She wil subuert the true religion. And will bring in straūgers to the destruccion [Page 34] of this cōmon wealth. Which of the counsel (I saye) had these and grea­ter persuasions against Marye to whom now he crouches & kneleth? Sobna the Treasurer. And what in tended suche trayterous & dissebling ypocrites by al these and suche lyke craftie sleightes and conterfait con­ueaūce? Soutles the ouerthrowe of Christes true religion, which thē be­gā to florishe in England. The liber­tie wherof fretted the guttes of suche pestilēt papistes, who now hath got ten the dayes, which they lōge loked for, but yet to their owne destruccion & shame. For in y ^e spyt of their heades the plages of God shall stryke them. They shalbe comprehended in the s [...]are which they prepare for other. For their owne counsels shal make them selues slaues to a proude, mis­cheuous, vnfaythful and vile nacion. Iudge at the ende. But nowe to the seconde note of our discourse, which is this: The second note.

Albeit the tyraūtes of this earth haue learned by longe experience, y ^t they are neuer able to preuaile a­gainst goddes truth, yet because they are bounde slaues to their maister y ^•deuel, they cā not ceasse to persecute [Page 35] the membres of Christ, when y ^e deuel Tirauntes can not ceasse to persecute Christes mem­bres. blowes his wynde in the darknesse of the nyght, that is: when the light of Christes Gospel is taken away, & the deuel raigneth by Idolatry, su­persticion and tyranny. This moste euidently may be sene, frō the begin­ninge of this worlde to the tyme of Christ, & from thence til this daie. Ismael myght haue perceaued, that Gen. 21. he could not preuaile against Isaac, Gen. 28. because God had made his promyse vnto him, as no doute Abrahā their father teached to his hole houshold. Esau lykewyse vnderstode the same of Iacob. Pharao might plainly ha­ue Exod. 5. 6. 7. 8. &c. sene by many miracles, that Isra­el was Goddes people whome he Ioh. 5. & 12. could not vtterly destroye. And also the Scribes and Phariseis & chiefe prestes were vtterly conuict in their conscience, that Christes hole doctri­ne was of God, and that to the pro­fite & cōmodite of man his miracles & workes were wrought by the po­wer of God, and therfore that they could neuer preuaile against him. And yet as y ^e deuel sty [...]red thē, none of those could refraine to persecute hym, whome they knewe moste cer­tainly [Page 36] to be an innocent. The power of Goddes word put Papistes to silence with in England except it had ben [...]to bragge in corners.

This I wryt that you shall not wonder, albeit now ye se the poyso­ned papistes wic [...]ed Wynchester, & dreaming Duresme with the rest of theyr faction (who somtymes were so cōfounded, that neither they durst nor could spea [...]e nor wryte in the de­fence of their heresies) nowe so to ra ge and triumphe against the eternal truth of God, as though they had ne uer assayed the power of God spea [...]ing by his true messengers.

Wonder not here at (I saye) belo Princes are redy to perse cute as the maliciouse Papistes wil commaund. ued brethren, that y ^•tyrantes of this worlde are so obedieut & redye to fo­lowe the cruel counsels of suche dis­guysed monsters. For neither cā the one nor the other refraine, because both sortes are as subiecte to obey y ^e deuel their prince & father, as the vn stable sea is to lyft vp y ^e waues when the vehemēt wynde blowethvpon it.

It is fearfull to be herd, that the deuel hath such power ouer any mā, but yet the worde of God hath so in­structed Ioh. 12. vs. And therfore albeit it be 2. Cor. 4. cōtrary to our phātasie, yet we must beleue it. For the deuel is called the prince & god of this worlde, because [Page 37] he raigneth and is honoured by ty­ranny and ydolatry in it.

[...]e is called the prince of dark­nes, that hath power in the ayre. It Ephes, 2 is said: that he worketh in the childrē of vnbelefe, because he styrreth them to trouble goddes elect. As he inua­ded 1. Reg. 16. 18. Saul and compelled him to per secute Dauid. And lykewyse he en­tred Ioh. 13. into the herte of Iudas, & mo­ued Ioh. 8. him to betray his maister. [...]e is called prince ouer y ^• sōnes of pride, & father of al those that are lyers & ene myes to Goddes truthe. Ouer whō he hath no lesse power this day, thē somtymes he had ouer Annas & Cai phas, whom no mā denieth to haue ben led & moued by the deuel to per­secute Christ Iesus & his moste true doctrine. And therfore wōder not (I Vvili Vvin cester. say) that now the deuel rageth in his obediēt seruaūtes, wyly Wynchester Dreamyg [...] Durysme. dreaming Duresme, & bloudy Bon­ner with y ^• rest of their bloudy, but­cherly Bloudye Bonner. broode, for this is their houre & power graunted to them. They can not ceasse nor aswage their furious fumes, for the deuel their sire stir­reth, moueth and carieth them euen at his wyl. But in this y ^• I declare [Page 38] the power of the deuell workinge in This is the cause before omitted, whi the wynde blew to trou ble Christes Disciples. cruel [...], thinke you that I at tribute or gyue to hym, or to them po wer at their pleasure? No, not so bro ther, not so. For as the deuel hath no power to trouble the Elemētes, but as God shal suffre, so hath worldlye tyrauntes (albeit the deuel hath ful­ly possessed their hertes) no power at al to trouble the saintes of God, but as their bridle shal be lowsed by goddes handes.

And herein dere brethren stan­deth my singuler comforte this day, when. I hear that those bloudy ty­rauntes within the realme of Eng­lande doth kyl, murther, destroy and deuoure man and woman as rauy­nous. [...]yons nowe loused from bon­des. I lyft vp therfore the eyes of myne herte (as my iniquitie and pre sent doloure wil suffer) & to my hea­uenly father wyl I saye:

O Lorde, those cruel tyrauntes The prayer of the Au­thor. are loused by thy hande, to punysh our former ingratitude, whom we trust thou wilt not suffer to preuail for euer, but when thou haste cor­rected vs a lytle, and hast declared vnto the worlde the tyrannye that [Page 39] lurked in their [...] breastes, then wilt thou breake their I awe bones, & wilt shut them vp in their caues againe, that the generacion & posteritie folowynge may prayse thyne holy name before thy cogre­gacion. Amen.

When I fele any taste or mocion of these promyses, then thinke I my selfe moste happy, and that I haue receyued a iuste compensacion, albe [...]t I & al that to me in earth belongeth, shulde suffer the present death, know ynge that God shal yet shewe mercy to his afflicted churche within Eng lande, and that he shall represse the pride of these present tyrauntes, lyke as he hathe done of those that were before our dayes.

And therfore beloued brother in Exhortaci­on. our sauioure Iesus Christ, holde vp to God your hādes that are fainted thorowe fear [...], & let your hertes that haue in these dolourouse dayes [...]cped in sorowe, awake, and heare the voyce of your God, who swereth by Esa. 48. 5 [...]. 54. 62. him selfe, that he wil not suffer hys churche to be oppressed for euer. Nei ther that he wil despyse our sobbes to the ende, yf we wil rowe & stryue [Page 40] agaynst this vehement wynde, I The com­myng of Christ to his Disci­ples vpon the seas, is opened. meane, yf that we wil not rūne backe headlinges to Idolatrie, then shall this storme be aswaged in despite of the deuel. Christe Iesus shall come with spede to your delyueraunce, he shal pearce thorowe the wynde, and the ragyng seas shal obey, and beare his feete and body as the massie, sta­ble and drie land. Be not moued frō the sure foundacion of your fayth.

For albeit that Christe Iesus be ab­sent from you (as he was from hys disciples in that great storme) by his Christ is su re vpon the mountain. bodely presence, yet is he present by his myghtie power and grace. Be stādeth vpon y ^e moūtaine in securitie & rest, that is, his fleshe & hole huma­nitie is now in heauē, & cā suffer no suche trouble as somtymes he dyd. And yet he is ful of petie & cōpassiō, & doth cōsider al our trauail, anguish & laboures, wherfore, it is not to be douted, but that he wil sodenlye ap­peare to our great cōforte. The tyrā ­tes of this world can not kepe backe his cōming, more thē might the blu stering wind & raging seas let Christ to come to his disciples, whē they lo ked for nothing but for presēt death. [Page 41] And therfore yet agayn I saye belo­ued in the Lorde. Let youre herts at­tend to the promisses that God hath made vnto true repentaunte syn­ners, and be fullye persuaded wyth a constant fayth, that God is alwa­yes true and iust in his perfourmās of his promeses. Yow haue hearde these dayes spoken of very playnly, whan youre hertes could feare no daunger, because yow were nyghe the lande, and the storme was not yet risen, that is, ye were yonge sco­lers of Christe whē no persecucion was seen or felt. But now ye are cō ­me into the middes of the sea (for what parte of Englande herde not of youre profession?) And the vehe­ment storme, wherof we than almo­ste in euery exhortacion spake of, is God neuer brought his people into trouble to thentent that they shuld pery­ssh therin. nowe suddenly risen vp. But what? [...]ath God brought yowe so farre furth, that you shal both in soules and bodies euery one perish? Nay. My hole trust in Goddes mercy and truthe is to the contrarie. For God brought not his people into Egypte and from thense thorowe the red Sea to thentent they should therin perish, but that he of thē shuld [Page 42] shewe a most gloriouse delyuerance Neither, sent Christe his Apostles into the middest of the sea, and suf­fred the blusteringe storme to as­sault them and their bote, to thentēt thei shuld ther perish, but becanse he wold the more haue his great good nes towardes thē felt and perceaued in so mightely deliuering them o [...]t of the feare of peryshinge, giuing vs therby an example that he wold do the lyke to vs, yf we abyde constant in owr profession and fayth, with­drawinge owr selues from supersti cion and Idolatrie. We gaue yow warning of these dayes long a goo, for the reuerence of Christes blou­de let these wordes be marked: The same truth that spake before of the­se most dolorouse dayes, forspake Marke these wordes. also the euerlastinge ioye prepa­red for suche as shuld continue to the ende. The trouble is comme. O deare brethern, loke for the comfor­te, and (after the example of the Ap­postles) Abyd in resistinge this ve­hement storme a litte space.

The thyrd watch is not yet en­ded, Christ came not to hys Disciples til the fowrth watch. Remembre that Christe Iesus came not to his disciples till it was [Page 43] the fourth watch, and they were then in no lesse daunger than yow be nowe, for theyr fayth faynted, and their bodies were in daunger. But Christe Iesus came, whan they lo­ked not for him. And so shal he do to yow, yf you wil continue in the profession that yow haue made.

This darre I be bold to promese in the name of hym, whose eternal ve­ritie and gloriouse gospel ye haue harde and receaued. Who also put­teth in to myn hert an earnest thrist (God knoweth. I lye not) of your sal uacion, and some care also for you re bodies, which nowe I wil not expresse.

Thus shortly haue I passed tho­rowe the outrages tempest, wherin the disciples of Christe were tēpted, after that the great multitude were by Christe fedde in the deserte. Omit tinge many profitable notes, which myght wel haue bene marcked in the terte, because my purpose is at this present not to be tediouse nor yet curiouse, but onlie to note such thinges, as be aggreable to these most dolorouse dayes.

[Page 44]And so let vs nowe speake of the en­de of this storme and trouble, in which I finde foure thinges cheflye to be noted.

• 1. Firste, that the disciples at the pre sence of Christe were more affrayed then they were before.
• 2. Secondlye, that Christe vseth no other instrument but his worde to pacifie their hertes.
• 3. Thyrdlye, that Peter in a feruen­cie firste left his bote, and yet after feared.
• 4. Last, that Christe permitted ney­ther Peter nor the rest of his disci­ples to perish in that feare, but glo­riously deliuered al, and pacified the tempeste.

Theyr greate fear and the cause therof are expressed in the texte in these wordes: When the disciples sawe him walking vpon the sea, they were afrayed sayinge▪ that he was a spirite. And they cryed tho­rowe feare.

It is not my purpose in this trea­ties to speake of spirites, nor yet to dispute, whether spirites good or bad maye appeare and trouble men: neither yet to inquire, why mānes [Page 45] natur is affrayed for spirites, and so vehementlie abhorreth their presen ce and company. But my purpose is only to speake of thinges necessa­rie for this tyme. Thre causes why Chri­stes Disci­ples mys­knew hym.

And firste let vs consyder, that ther was thre causes, why the disci­ples knewe not Christe, but iudged him to be a spirite.

The first cause was the darknesse 1 of the nyght.

The second was the vnaccusto­med 2 vision that appeared. And the thirde was the daūger and tempest, 3 in which they so earnestly labored for the sauegard of their selues.

The darknesse (I saye) of the nyght letted theyr eyes to see hym: And it was aboue nature, that a massye, heuy and weyghtie body of a man (suche as they vnderstode their ma­ster Christe to haue) shuld walke, go vpon, or be borne vp of the water of the ragynge sea, and not sincke. And finally the horroure of the tempest and greate daunger that they were in perswaded them to loke for none other but certaynly to be drouned.

And so al these thre thinges concur rynge together confirmed in them [Page 46] this imaginaciō, that Christe Iesus, who came to theyr greate comforte and deliueraūce, was a fearfull and wicked spirite appearyng to their Vvhat cha unsed to Christe, that also in all ages chaun­seth to his holy worde. destruccyon.

What here chaunsed to Christe Iesus him self, that I myght proue to haue chaunsed and dayly to chaū ­ce to the veritie of his blessed worde in al ages from the begynnynge.

For as Christe hym self in this their trouble, was iudged and estemed by his disciples at the firste syght a spirite or phantastical body: so is the truth and syncere preachinge of his gloriouse gospel sent by God for mā nes most comforte, delyueraunce frō synn, and quietnesse of conscience, whā it is firste offered and truly preached, it is (I saye) no lesse but iud­ged to be heresye and disceauable doctrine, sent by the deuel to man­nes destruccion.

The cause herof is the darke ig­noraunce of God, which in euery a­g [...] syth the beginnyng so ouer whelmed the worlde, that sometymes Goddes veray electe were in lyke blyndnes and erroure with the re­probate: As Abraham was an idolatrare Ios. 24 [Page 47] Moses was instructed [...] al the artes of the Egypcianes, Paule a proude Pharisey coniured agaynst Christe and his doctrine. And many in this same our age, whan the truth of God was offred vnto them, were sore affrayed and cried agaynst it, only because the darke cloudes of ignoraunce had troubled them befo re. But this matter I omitte and let passe, til more opportunitie.

The chefe note that I wold haue Not [...]. yowe wel obscrue▪ and marcke in this preposterous feare of the disci­ples, is this:

The more nyghe deliuerance and The feare is greatest whan deli­ueraunce is most nyg [...]. saluacyon approcheth, the more stronge and vehement is the temp­tacyon of the Churche of God. And the more nyghe that Goddes ven­geaunce approacheth to the reproba­te, the more proude, cruel and arro­gāt are they. Wherby it commonly commeth to passe, that the veray mes syngers of lyfe are iudged and de­med to be the authors of al mische­fe▪ And this in many histories is eui dent. Whan God had appoynted to delyuer the afflicted Israelites by the hand of Moses from the Tyran­ny [Page 48] of the Egypcians, and Moses was sente to the presence of Pha­rao for the same purpose, such was their affliccion and anguyshe by the crueltie which newly was exer­cysed ouer them, that with open mouthes they cursed Moses (and no Exod. 5. 6. &c. doute in their hertes they hated god who sent hym) alledgyng that Mo­ses and Aaron was the hole cause of their last extreme trouble.

The lyfe is to be seen in the bofe of Kynges, both vnder Eliseus and Esaias the Prophetes. For in the dayes of Iorā sonne of Achab was Samaria beseged by the king of Sy 4. Reg. 5. ria. In which Samaria no doute (albeit the Kinge and the most mul titude were wicked) ther was yet som membres of Goddes electe church which wer brought to such extreme famin, that not only thinges of smal price were sold beyond al measure: but also womē agaynst nature were cōpelled to eat their owne children. In this same citie Eliseus the Pro­phete most commonly was conuer­sant and dwelt, by whose counsel and commaundement no doute the citie was kepte, for it appeareth the [Page 49] [...]ynge to laye y ^• to hys charge, when he hearing the piteous complaint of the woman (who for honger had ea ten her owne sōne) rent his clothes with a solemne othe and vowe, that the head of Elizeus should not stād vpon his body that daye. Yf Elize­us had not ben of counsel that the cy tie should haue ben kept, why should the kynge more haue fumed against him, then against other? But whe­ther he was the author of the defen­dinge the citie, or not, al is one to my purpose, for before the delyueraunce, was the churche in suche extremitie, that the chiefe pastore of that tyme was sought to be killed by suche as shoulde haue defended hym.

The lyke is redde of Ezechias, who defending his citie Ierusalem, and resisting proude Sennacheryb. No doute obeying the counsel of E­saias, at length was so oppressed with sorowe and shame, by the blas­phemouse Esa. 36. 37. wordes of [...], that he had no other refuge, but in the Temple of the [...]orde (as a man des­perate and wythout comforte) to o­pen the disdaynfull letters sent vn­to hym by that hautye and proude [Page 50] ty: aunte.

By these and many histories mo, it is moste euident, that y ^e more nigh saluacion and deliueraunce appro­cheth, the more vehement is the tem tacion and trouble.

This I writ to admonishe you, that albeit yet you shal se tribulacion so abounde, that nothing shal appere but extreme misery without al hope of comforte: that yet ye declyne not frō God. And that albeit somtymes ye be moued to hate the messengers of lyfe, that therfore you shal not iud­ge that God wyl neuer shewe mercy after. No dere brethren, as he hathe entreated other before you, so wil he do you.

God wyll suffer tribulacion and dolour abounde, that no maner of cō why God / suffereth tri bulation to abound and continue. forte shalbe seen in man to thentent, that when delyueraunce commeth, the glorie maye be his, whose onlye worde maye pacifie the tempestes moste vehement.

[...]e drowned Pharao and his ar Exo. 14. mye. [...]e scatered the great multitud of [...]enedab: And by his Aungel kil­led the hoost of Sennacherib. And so delyuered his afflicted when no­thinge [Page 51] appeared to them but vtter destruccion. So shal he do to you be­loued brethren, yf paciently ye wil a­byde his consolation and counsel. God open your eyes that ryghtly ye maye vnderstāde the meaning of my wrytinge. Amen.

But yet peraduenture you won­der not a lytle why God permitteth suche bloud thristye tyrauntes to mo lest and greue his chosen Church: I haue recited some causes before, and yet mo I could recite, but at this ty­me I wyl holde me cōtent with one.

The iustice of God is suche, that Nota. he wil not pow [...]e forth his extreme vengeaunce vpon the reprobate, vn­to suche time as their iniquitie be so manifest, that their very flatterer [...] cā Exo. Exo [...]o. not excuse it. Pharao was not de­stroyed till his owne housholde ser­uaūtes and subiectes abho [...]red and condempned his stubburne disobe­dience.

Iesabel and Athalia were not Iezabel, A­thalia, and I [...]as. thrust from this Iyfe into hell, tyll all [...]ael and Iuda were wytnesses of their crueltie and abhominacions. Iudas was not hanged til the prin­ces of the prestes bare wytnesse of [Page 52] his traitorouse acte and iniquitie. And to passe ouer the tyrauntes of olde tyme whom God hath plaged, let vs come to the tyrauntes, whiche nowe are within the realme of Eng lande, whome God will not longe spare.

Yf Steuen Gardiner, Cuthbert Gardener Tunstal Butcherly Bonar. Tunstal and butcherly Bonnar false byshoppes of Wynchester, [...]u­resme and of London had for their false doctrine and traito [...]ous actes suffered death when they iustly de­serued the same, then woulde errant Papistes haue alledged (as I and other haue herde them do) that they were men reformable, that they wer mete instrumētes for a cōmō wealth The prayfe of Vvīchest er Durysme and of La­dy Mary before these dayes. y ^t they were not so obstinate & mali­cious as they were iudged, neither that they thristed for the bloude of a­ny man. And of Ladye Marye who hath not herde? that she was sober, mercyful and one that loued the cō ­mon wealth of Englande. Bad she (I saye) and suche as now be of her pestilent counsel ben sent to hel be­fore these dayes, thē should not their iniquitie and crueltie so manifestlye haue appeared to y ^e worlde. For who [Page 53] coulde haue thought, that suche cru eltie could haue entred into the hert of a womā? and into the hert of her that is called a virgine? y ^t she would thirst the bloud of innocētes and of suche as by iuste lawes and fayth­ful wytnesses can neuer be proued to haue offended by them selues.

I fynde that Athalia through appetite to raigne murthered the seed of the kynges of Iuda. 4. Reg. 11. And that Berodias daughter at the desyre of an hooryshe mother obteyned the heade of Iohn the Baptiser. Math. 14. But that euer a woman that suffred her selfe to be called the moste blessed virgine, caused so muche bloud to be spilt for establishyng of an vsurped authori­tie, I thynte is rare to be founde in Scripture or historie.

I fynde that Iesabel that cursed Idolatres caused the bloud of the 3. Reg. 18. prophetes of God to be shedde. And 3. Reg. 21 Naboth to be murthered vniustly for his owne vineyard, but yet I thinke she neuer erected halfe so many gal­lowes in al Israel, as myscheuous Marye hath done within London alone.

But you Papistes wyl excuse your [Page 54] Marye the virgine, wel, let her be A digressiō to the Papistes Quene Maryce chastes dearlynges. your virgine, and a goddes mere to maintaine such Idolatrers, yet shal I ryghtlye laye to her charge that, which I thyncke no Papist within Englande wyl iustifie nor defende. And therfore (O ye Papistes) here I wyl a lytle turne my penne vnto you. Answere vnto this question. O sede of the Serpent. Would any of A liuelye picture of Mary the vtter myschefe of England. you haue confessed two yeres ago, that Mary your mirrour had bene false, dissembling, vncōstant, proud, and a breaker of promyses (Excepte suche promyses as she made to your god the Pope, to the great shame & dishonoure of her noble father.) I am sure you would full lytle haue thought it in her. And now doth she not manifestlye shewe her selfe to be an open traitoresse to the Imperiall crowne of England, contrary to the iuste lawes of the realme, to brynge in a straunger, and make a proude Spaniarde kynge, to the shame dis­honoure and destruccion of the nobilitie, to the spoyle from them and theirs of their honoures, landes possessions, chiefe offices and promocions, to the vtter decaye of the treasu­res, [Page 55] commodities, [...]auie and fortifi Vvhat com modities the Spanysshe Kynge shall bryng to the Realme off Englande. catiōs of the realme, to the abasyng of the yomanry, to the slauery of the communaltie, to the ouerthrowe of Christianitie and Goddes true reli­gion, and finally to the vtter subuer­cion of the hole publicke estate and common wealth of Englande? Let [...] & [...]uffolke, let her owne promyse and proclamacion, let her fathers testament, let the cytie of Lō don, let the auncient lawes & Actes of parliamentes before establyshed in Englande be iudges betwixte myne accusacion and her moste tray tourus iniquitie.

Fyrst her [...] and proclama cion dyd signifie & declare, that nei­ther she would [...] in, neither yet mar [...] any straunger, [...] and [...]uffolke and the cytie of London doth testifie and wytnesse the same. The aūcient lawes and actes of par liament pronounceth it treason to transferre the crowne of Englande into the handes of a forreyn nacion. And the othe made to obserue the sayd statutes cryeth out, that al they are periured that consent to that her traitorous facte, [...]peake now (O ye [Page 56] Papistes) & defende your monstrous maistres, and deny yf ye can for sha­me, that she hath not vttered her self to be borne (Alasse therfore) to the ru yne and destruccion of noble Eng­lande. Oh who would euer haue be leued (I wryt nowe in bytternesse of herte) that suche vnnatural crueltie should haue had dominion ouer any reasonable creature? But the saying A true say­inge. is to true: that the vsurped gouerne­ment of an affeccionate woman is a rage without reason.

Who would euer haue thought, that the loue of that realme, whiche hath brought forth, which hath nur­ryshed & so noblye mayntayned that wicked woman, should not [...] haue moued her herte with [...].

Who seeth not nowe, that she in all Vnder an Englys he name she beareth a Spaniar­des herte. her doynges declareth moste many­festlye, that vnder an Englyshe na­me she beareth a Spaniardes herte. If God (I say) had not for our scour ge suffred her and her cruell coun­sell to haue come to auctoritie, than could neuer these their abhominaci­ons, crueltie and treason agaynst God, agaynste his saynctes, and a­gaynst [Page 57] the Realme, whose liberties they are sworne to defende, so mani­festly haue bene declared.

And who euer could haue bele­ued that gloriouse Gardener and tre­cherouse Tunstal (whome al papi­stes praysed: for the loue they bare to theyr countrey) could haue become so manifest traytoures, that not only agaynst theyr solēne othes, that they shuld neuer consent nor agre vnto: that a foren straunger shuld raygne ouer Englād, but also that they wold adiudge y ^e Imperial croune of the sa­me to appertayn to a Spaniarde by Enheritaunce and lyneal dissent? O traytours traytours, how can yow for very [...] shewe youre faces?

It commeth to my mynde vpon Christemas daye in the yere of oure lorde. 1552. preachinge in new Castle vpon tyne, and speakinge agaynste the obstinacie of the papistes, I ma­de this affirmaciō. That who so ouer in his herte was enemie to Christes gospel and doctrine, which then was preached within the realme of En­glande, was enemy also to God, and secrete traytours to the croune and common wealth of Englande. For [Page 58] as they thristed nothinge more than the Kinges death, which their ini­quitie wolde procure, so they regar­ded not who shuld raign ouer them, so that their idolatrie myght be erec ted agayn. Howe these my wordes at that tyme pleased mē, the crymes Agaynst [...] were written ar­ticles and I compelled to answere, as vnto an accyon of treason. and accion intended agaynste me dyd declare: But let my veray ene­mies nowe saye their conscience, if those my wordes are not proued true. And what is the cause that wynchester, and the reste of his pe­stilent secte so gredely wold haue a spaniarde to raygn ouer England? The cause is manifest. For as that hel nacyon surmounteth al other in Spaniardes sonnes of pride and supersticiō. pride and whordome, so for idolatrie and vayne papistical & deuellysh Ce­remonies, thei may rightly be called the veray sonnes of supersticion.

And therfore as they foūde and iud­ged by the progeny of Antichriste, most apte instrumētes to maynteyn establysh and defende, the Kingdom Why wyn­chester wold haue span­iardes to raign ouer England. of that cruel beast, whose head and wounde is lately cured within En­gland, Which (alasse for pitie) must nowe be brought into bondage and thraldome, that pestilent papistes [Page 59] maye raygne without punishement.

But O thou beast, I speake to y ^• To wyn­chester. Wynchester more cruel than any tygre: Shal neither shame, neyther feare, neither benefytes receyued, bry­del thy tyrannouse crueltie. Assha­mest thou not bloudi beast to betra­ye thy natyue cuntray? and the li­berties of y ^e same? Fearest thou not to open such a doore to al iniquitie, that hole England shal be made a commen Steues to Spanyardes? Wilt thou recompence the benefit­tes, which thou hast receyued of that noble Realme with that ingratitu­de? Remembrest thou not that En­gland hath brought the furth? that Englande hath nurrisshed the? that England hath promoted the to Ri­ches, honoure & hyghe promociōs? And wilt thou nowe O wretched caytyue for al these manifolde bene­fittes receyued, be the cause that England, shal not be England? Yea ve­rely. For so wilt thou gratifie thy fa­ther the deuel, and his lyeftenaunt the pope. Whō with al his bagage thou labourest nowe with tothe and nayle to florysh agayn in England. Albeyt lyke a dissemblyng hypochry­te [Page 60] and dubble faced wretch, thou Thy boke of true obe­dience both in latine and in Eng lissh shall remayn to thy perpe­tuall shame and condēp nacyon of thy cancre­de conscien­ce. beynge therto compelled by the in­uincible veritie of goddes holy wor­de, wrotest long a goo thy boke inti­tled True obedience. Agaynst that monstrouse whore of Babylon, and her falsly vsurped power and autho ritie. But nowe (to thy perpetual sha me) thou returnest to thy vomitte, and art become an open archpapist agayne. Furthermore, why sekest thou the bloud of Thomas Archbis­shoppe off caunterbury? Of good fa ther Hugh Latimere? and of that most learned and discrete man Doc tor Ridlaye true bisshoppe of Lon­don? Doest thou not consyder? that the lenitie, the sincere doctrine, pure lyfe, godly conuersacion, and discre­te counsel of these thre is notablie knowen in mo realmes than En­gland? Shamest thou not to seke the destruccion of those, who labored for the sauegard of thy lyfe, and obtey­ned the same, whan thou iustly de seruest death? But O thou sonne of Satā wel declarest thou y ^t nothyng can mollifie the cruel malice, nor pur ge the deadly venō of hym in whose herte te deuel bearyth the dominion.

[Page 61]Thou art brother to Cayn, and felowe to Iudas the traitour, and therfore canst thou do nothinge, but thrist the bloude of Abel, and betraye Christe Iesus & his eternall veritie.

But thus deare brether must the sonnes of the deuel declare their The wicked must declare their selues. own impietie and vngodlines, that whan Goddes vengeaunce (which shal not sleape) shal be poured furth vpon them, al tunges shal confesse, acknowledge and saye: that God is righteouse in al his Iudgementes. And to this ende are cruel tyraun­tes permitted and suffered for a spa ce and tyme not onlie to liue in we­alth and prosperitie, but also to pre­uayle Apocalip. 13. and obteyn victorie as touchin ge the flesshe ouer the veray saync­tes of God, and ouer such as enter­priseth to resiste their furie at God­des commaundemente. But nowe to the subsequente, and that that fol­loweth.

The instrumēte and meane wher­with Christe Iesus vsed to remoue and put awaye y ^e horrible feare and Anguysshe of his disciples, is his only worde. For so is it written: But by and by Iesus spake vnto them [Page 62] sayinge: Be of good comforte. It is I. Benot affrayed.

The natural man (that can not vnderstand the pouer of God) wold haue desyred somme other presente comforte in so greate a daungere: As either to haue had the heauens to haue opened, and to haue shewed vn to them such light in that darknesse, that Christe myght haue bene fully knowen by his own facc: or els y ^t the wyndes and ragyng waues of the scas soddenly shuld haue ceased: or some other miracle, that had bene subiecte to al their senses, wherby they myght haue perfitly knowen, that, they were delyuered from al daunger. And truly, equall it had bene to Christe. Iesus to haue done any of these (or any worke greatter) as to haue sayd: It is I. Be not af­frayed. But willyng to teach vs the dignitie and effectual power of his most holy word he vseth no other in strumēt to pacifie y ^• great & horrible feare of his disciples but y ^• same his cōfortable worde & liuely voyce. And this is not dōe only at one tyme, but whan so euer his churche is in such straite perplexite y ^• nothing appea­reth Nota. but extreame calamytie desola­tion [Page 63] & ruyne: then the firste comforte that euer it receyueth is by the mea­nes of his worde and promise. As in the troubles and temptacions of Abraham, Isaac, Iacob, Moses, Dauid and Paule maye appeare.

To Abrahā was geuen no other Abraham. defence, after that he had discōfited foure Kinges, (whose posteritie and lynage no doute he beyng a straūger greatly feared) but onlythis promyse Gen. 15. of god, made to him by his holy wor de: Fear not Abrahā I am thy buc kler. That is: thy protecciō & defēce.

The same we find of Isaac, who fliynge from the place of his accusto Isaac. med habitacion, compelled therto Gen. 16. by hungre, gat none other comforte nor conducte but this promyse only: I shall be with the.

In al the iorneyes and temptacions of Iacob, the same is to be espied: Iacob. As when he fledd from his fathers Gen. 28. 31. 32. 35. house for feare of his brother Esau, when he returned from Laban: And whan he feared the inhabitauntes of the Region of the Cananites and Pheresites. For the slaughter of the Sichemites committed by his son­nes. He receaneth no other defence, but only Goddes worde & promyse. [Page 64] And this in Moses and in the afflic Moses. ted church vnder hym is most eui­dente. Exod. 5. For when Moses him selfe was in such desperacyō, that he was bolde to chyde with God, sayinge. Why hast thou sente me? for syth that tyme that I haue comme to Pharao to speake in thy name, he hath oppressed this people. Neither yet hast thow delyuered thy peo­ple.

This same expostulacion of Mo­ses declareth how sore he was tēp­ted, yea and what opinion he had conceaued of God, that is: that God was eyther impotente and could not delyuer his people from such a ty­rauntes handes, or els, that he was mutable and vniuste of his promy­ses. And this same and sorer temp­tacions assaulted the people. For in Anguisshe of herte they both refu­sed God and Moses (as we before haue partely touched) And what mea nes vsed God, to comforte them in that greate extremitie? Dyd he strayght waye soddenly kil Pharao, the great tyraunte? No. Dyd he send them a legion of Aungels te defend and delyuer them? No such thynge. [Page 65] But he only recyteth and beateth in to their eares his former promises to them, which oftentymes they had before. And yet the rehersal of the sa­me wrought so mightely in the hert of Moses, that not only was bitter­nes and desperaciō remoued away, but also he was inflamed with such boldnesse, that without feare he wēt agayne to the presence of the kynge, after he had bene threatened and re­pulsed by hym.

This I writte, beloued in the lor de, that ye knowynge the worde of Rom. 1. God not onely to be that, whereby Psal. 119. were created heauen and earth, but The power and effectu­al operati­on of God­des worde. also to be the power of God to salua cion to al that beleue: the bryght lā ­tarne to the fete of these that by na­ture walke in darkenes [...]e: the lyfe to those, that by synne are dead: A com forte of suche as be in tribulation: the towre of defence to suche as be moste feble: the wysedome and great felicitie of suche as delyteth in the same: and to be shorte, you knowe Goddes worde to be of suche effica­cie and strēgth, that therby is synne purged, death vanquyshed, tyraun­tes suppressed, and finally, the de­uell [Page 66] the [...]: of all myserie ouer­throwen and consounded. This (I saye) I write, that ye knowynge this of the holy worde and moste blessed gospel and voyce of God (whiche once you haue herde, I trust to your comforte) maye nowe in this houre of darkenesse and moste ragynge tē ­peste, thriste and praye, that ye maye heare yet once agayne this amiable voyce of your sauiour Christe: be of good comforte, it is I, feare not. And also that ye maye receaue some consolacion by that blessed Gospel, which before you haue professed, as­suredly knowyng, that God shalbe no lesse mercyfull vnto you, then he hath bene to other afflicted for hys names sake before you. And albeit that god by and by remoue not thys horrible darknesse, neither yet that he soddenly pacifieth this tempeste, yet shall he not suffer his tossed bote to be drowned. Exod. 14.

Remembre brethren, that God­des 4. Reg. 9. vengeaunce plaged not Pharao the fyrst yeare of his tyranny. Ney­ther dyd the dogges de [...]oure and cō sume bothe the fleshe and bones of wicked Iezabel when she first erec­ted [Page 67] and set vp her Idolatrie. And yet, as none of them escaped due pu nishment. So dyd God preserue his afflicted churche, in despite of Sa­than and of his blynde and moste wretched seruauntes. As he shal not faile to do in this great tempest and darkenesse within the realme of En glande. And therfore, yet agayne be loued in the Lorde, let the comforte of Goddes promises somwhat quyc ken your dulled spirites. Erercise your selues now secretly i reuoluing that, which somtymes you haue her­de openly proclamed in your eares. And be euery man nowe a faythful preacher vnto his brother. Yf youre Lucae. 24. cammunicacion be of Christ, assured ly he wyll come before you be ware. His worde is lyke vnto swete smel­lynge oyntmēt or fragrant flowres, Simile. which [...]eue▪ can be moued nor hād­ [...], but forth goeth the odoure to the comforte of those that standeth by, whiche is nothyng so delectable yf the oyntment remayne wythin the boxe, and the floures stande or lye wythout touchyng or mocion.

Marke well dere brethrē, before that Christe spake, his disciples iud­ged [Page 68] hym to haue bene some wycked spirite, which was to them no delec­table sauoure: But whē he speaketh, the swete odoure of his voyce pear­seth their heartes. For what cōforte was in the heartes of the disciples, when they herde these wordes: Be of good comforte, it is I. That is: Iudge not that I am a spirite come to your destruccion, [...]o. I am come for your delyueraūce. It is I. Youre maister, yea your maister most fami­liar. It is I, whose voyce and doc­trine you knowe, for ye are my shepe. It is I, whose workes you haue se­ne, although perfytly ye consydered not the same. It is I, who cōmaun­ded you to entre into this iourney, Math. & Ioh. supra. and therfore am I come to you now in the houre of your trouble, & ther­fore: be not affrayed. This storme shall [...]casse, and you shalbe delyuered

What comforte (I say) deare bre thren, was in the hertes of the disci­ples, hearing Christes voice, & [...] ynge hym by the same, can neither the tounge nor penne of mā expresse, but onely suche as aster longe con­flicte and stryfe (whiche is betwixte the fleshe and the spirite, in the ty­me [Page 69] of extreme troubles, when Christ appereth to be absent) feleth at laste the consolation of the holy ghost, can wytnesse and declare.

And Peter geueth some external signe, what Christes wordes wrou­ght inwardly in his herte. For im­mediatly after he heard his masters voice, he sayeth: Lorde, yf it be thou, Commaunde me to come vnto the vpon the waters. Here maye be sene, what Christes voyce had wrou­ght in Peters herte, truely not onlye a forgettynge and contempt of the greate tempeste, but also suche bolde nesse and loue, that he coulde feare no daunger folowyng, but assuredly dyd beleue, that his maister Chri­stes puissaunce, power and myghte was suche, that nothyng myght re­siste his worde and cōman̄dement, and therfore he sayeth: Commaūde me to come. As thoughe he woulde Note, that Peter consi­dered not hi [...] owne weakenesse. saye: I desyre no more but the assu­raunce of thy commaundement. Yf thou wilt commaunde, I am deter­mined to obeye. For assuredlye I knowe that the waters can not pre­uaile against me. Yf thou speake the worde. So that what so euer is pos­sible [Page 70] vnto thee, by thy wil and word maye be possible vnto me.

Thus Christe to instructe Peter further, and vs by his example con­descended vnto his petition. And cō maunded him to come. And Peter quickly leauyng y ^e bote, came downe from it and walked vpō the waters, to come to Christe. Thus farre of Pe ters facte, in whyche lyeth great a­boundaunce of doctrine, but I will passe ouer al that especially appertai neth not to the qualitie of this time within the realme of Englande.

Before it is sayd welbeloued bre thrē, that somtymes the messengers of lyfe are iudged to be very messen­gers of death, & that not onely with the reprobate, but also with goddes electe. As was Moses with the Is­raelites. Ieremie with the citie of Ierusalē, and Christe him selfe with his apostles. But that is not a synne permanēt and that abydeth for euer The shepe at lenght knowe the voyce of theire owne Pastoure. with goddes electe, but it vanysheth awaye in suche sorte, that not onely they knowe y ^e voyce of their pastour, but also they earnestly studye to obey and folowe it with the daunger of theyr owne lyues. For this is the spe [Page 71] cial difference betwixte the children of God and the reprobate:

The one obeyeth God speaking The [...]cte. by his messengers, whome they im­brace wyth vnfayned loue. And that they do: somtymes not onely against al worldly appearaunce, but also a­gainst ciuile statutes and ordina [...] ­ces of men. And therfore in their great extremitie receyue they com­forte beyonde expectacion. The repro­bate.

The other alwayes resysteth god des messengers, & hateth his worde. And therfore in their great aduersi­tie God either taketh from them the presence of his worde, or els they fal into so deadly desperacion, that al­though goddes messengers be sente vnto them, yet neyther can they re­ceaue comforte by Goddes promy­ses, neyther folowe the coūsel of god des true messengers, be it neuer so perfite and frutful. Hereof haue we many euident testimonies within the scriptures of God.

Of Saul it is plaine that God 1. Reg. 28. Saul. so lefte him, that neither wolde he geue him aunswere by prophete, by 2. Reg. 16. Ahas. dreame, nor by vision.

To Ahas kynge of Iuda in his [Page 72] great anguyshe and feare, whiche he had concey [...]ed by the multitude of those that were con [...]ured against hym, was sent Esay the Prophet to Esa. 7. assure him by Goddes promise, that his enemyes should not preuaile a­gainst hym, and to confirme him in the same, the prophete requyred him to desire a signe of God, either from the heauen, or beneth in the depe, but suche was the deadly desperaci­on of him that alwayes had despised Goddes prophetes, and had moste abhominably defiled him selfe with Idolatrye, that no consolation could entre into his herte, but desperatlye and with a dissemblyng and fained excuse, he refused all the offers of God.

And albeit God kept touch with that hipocrite for that tyme (whiche God somty me sheweth mercy to an hypocryte for the cau­se of his Churche. was not done for his cause, but for the saftie of his afflicted Churche) yet after escaped he nat the venge­aunce of God.

The lyke we rede of Zedechias the wretched and laste kynge of Iu­da, before the destruccion of the citie of Ierusalem, who in his great fear and extreme anguyshe sente for Iere [Page 73] mie the prophet, and secretly demaū ded of him howe he myght escape Iere. 37. 38. the great daūger that appearedwhā the Caldees beseged the citie. And the prophete boldly spake and com­maūded the kynge, yf he would saue his lyfe and the cytie, to render and geue vp him selfe into the handes of the kinge of Babylon. But the myse­rable kynge had no grace to folowe the prophetes counsel, because he ne uer delyted in y ^e sayd prophetes do­ctrine, neither yet had shewed vnto hym any frendly fauoure. But euen as the enemies of God the chief pre stes and false prophetes required of the kynge, so was the good prophet [...]uel intreated, somtymes caste into prison, and somtymes iudged & con­dempned to dye. The moste euident testimonie of the wilfull blyndynge of wicked Idolatrers is writtē and recited in the same prophete Iere­mye, as foloweth.

After that the cytie of Ierusalem Ierem. 42. was brente and destroyed, the kynge ledde awaye prisoner, his sonnes & chiefe nobles slayne, and the hole vengeaunce of God powred out vpō the disobedient: Yet ther was lefte a [Page 74] remnaunt in the lande to occupie & possesse the same, who called vpon the prophete Ieremye to knowe con cernyng them the will and pleasure of God: whether they should remain styl in the land [...]f Iudea as was ap pointed and permitted by the Cal­dees, or yf they shoulde departe and flye into Egypt. To certifie them of this their doute, they desyre the pro phete to praye for them vnto God. Who condescendynge and graun­tyng their peticion, promised to kepe backe nothing from them, which the Reads the texte Iere. 42. Lorde God should open vnto hym. And they in lyke maner taking God to recorde and witnesse, made a so­lempne vowe, to obey what so euer the Lorde should aunswere by hym. But when the prophete by the inspi ration of the spirite of God and as­sured reuelacion and knowledge of his wyll, cōmaūded them to remain stil in the lāde that they were in, pro mysyng them yf they so would do, that God would there plante them, and that he would repent of all the plages that he had brought vppon them. And that he would be wyth [Page 75] them, to delyuer them from the han­des of the kynge of Babilon. But contrarywyse yf they would not o­beye the voyce of the Lorde, but would agaynst his cōmaundement go to Egypte, thynkinge that there they should lyue in reste and aboun­daunce, without any feare of warre and penurye of vic [...]ualles, then the veray plagues whyche they feared shoulde come vppon them and take them. For (sayeth the prophet) it shal come to passe: that all men that ob­stinatlye wyll go to Egypte there to remayne, shall dye either by sworde, by honger, or pestilence. But when the Prophete of God hadde decla­red vnto them thys playne sentence and wyl of God, I praye you what was their aunswere? the texte decla reth it, saying:

Thou speakest a lye, neither hath the Lorde our God sente thee vnto vs, commaundyng that we Ierem. 43. shoulde not go into Egypte, but Baruch the sonne of Neriah pro­uoketh thee agaynste vs, that he maye gyue vs into the power of [...]aldeys, that they myghte kyll [Page 76] kyll vs, and lead vs prisoners vnto Babylon. And thus they refused the counsail of God & folowed their owne fantasies.

[...]ere maye be espied in this peo Greate blin dnes. ple great obstinacie and blyndnes. For nothyng which the Lord had be fore spoken by this godlye Prophete Ieremie, had fallen in vayne. Their owne eyes had sene the plages and myseries which he had threatened, take effecte in euery point, as he had spoken before, yea they were yet gre­ne and freshe both in mynde and pre sence (for the flāme and fyre where­with Ierusalem was consumed and brent was then scantly quenched) & yet could they not b [...]leue his threate ninges then spokē, neither yet could they folowe his fruteful counsail ge uen for their great wealth and saue­garde. And why so▪ Bycause they ne uer delyted in Gods trueth, neither had they repented their former Ido latrie, but stil cōtinued and reioyced Iere. 44. in the same, as manifestly appereth As Papistes [...]olde haue leage with the Empe­roure. in the. xliii [...]. chapter of the same pro­phete. And therfore would they and their wyues haue bene in Egypte where all kynde of Idolatrie and su [Page 77] perstition [...]bounded, that they wyth out reproche or rebuke, they myghte haue their bellies full therof in des­pite of Goddes holy lawes and pro­phetes.

In wrytinge hereof it came to mynde, that after the death of that in nocent and moste godlye kynge Ed­warde the sixte, whyle that great tu multe was in Englande for the esta blysshyng of that moste vnhappye & wycked womans authoritie (I mean of her that nowe raigneth in God­des wrath) entreatinge the same ar­gument in a towne in Buckingham shyre named [...]ammershame before a great congregacion with sorowful Vvhat was sayd in Hā ­mershame when vprou re was for establysshīg of Marye in Authority. herte and wepynge eyes, I fel into this exelamaciō: D Onglande. [...]ow is Boddes wrath kyndled againste thee. [...]owe hath he begonne to pu­nyshe as he hath threatened [...] a longe whyle by his true Prophetes and messengers. [...]e hath taken frō thee the crowne of thy glorie, ánd hathe lefte thee without honoure as a bo­dye without a heade. And this ap­peareth to be onely the begynnynge of sorowes whiche appeareth to en­crease. For I perceaue that the herte [Page 78] the tounge and hande of one Eng­lyshe man is bente agaynst another, and deuision to be in the hole real­me, whiche is an assured signe of de A common wealthe cō ­pared to a shyppe say­ling on the sea. solacion to come. O England [...]ug­lande, doest thou not consider that thy common wealth is lyke a shippe sailyng on the Sea, yf thy maryners and gouernour [...]s shall one consume another, shalte thou not suffer ship­wracke in shorte processe of tyme? O Englande Englande ( [...]lasse) these plages are powred vpon thee, for that thou woldest not knowe the moste happy tyme of thy gentle visi­tacion. But wylte thou yet obey the voyce of thy God, and submitte thy selfe to his holye wordes? truely yf thou wilt, thou shalte fynde mercye in his syght, and the estate of thy cō ­mon wealth shall be preserued. But O Englande Englande, Yf thou obstina [...]ly wilt returne into E­gypte: that is, yf thou contracte ma­riage, cōfederacy, or leage with such princes, as do mayntayne and ad­ [...]uaunce ydolatrye (suche as the Em­peroure, which is no lesse enemy vn to Christe, then euer was [...]ero) [Page 79] Yf for the pleasure and frendshippe (I saye) of suche princes thou retur­ne to thyue olde abhominacions be­fore vsed vnder the papist [...], then assuredly (O Englande) thou shalte be plaged and brought to desolation by the meanes of those, whose fauou res thou sekest, and by whome thou arte procured to fall from Christ and to serue christ.

This and muche more in the do­loure of myne herte that daye in au­dience of suche as yet maye beare re corde, God wolde that I should pro nounce. The thynge that I thē most feared, and whiche also my tounge spake (that is: the subuercion of the true religion, and bryngynge in of straungers to raigne ouer that real­me) this daye I se come to passe in mennes counsels and determinaci­ons. Whyche yf they procede & take effecte as by men is concluded, then so assuredlye as my God lyueth, and as those Israelites that obsti­natlye retourned into Egypte a­gayne were plaged to the death: so shall Englande taiste what [Page 80] the Lord hath threatened by his pro The ende shal declare phetes before. God graunt vs true and vnfayned repentaunce of oure former offences.

God for his great mercies sake stirre vp some Phinees, Helias, or Iehu, that the bloude of abhomina­ble Idolaters maye pacifie goddes wrath, that it consume not the hole multitude. Amen.

But to retourne to oure matter: Of the premisses it is plaine, that Ennemyes to the truth receaueth no comsorte of Goddes messengers. suche as contemneth Goddes eter­nall veritie and grace, can neither in their troubles receaue comforte by goddes messengers, neither yet can they folowe the counsel of God be it neuer so profitable, but God geueth them ouer and suffereth them to wā der in their owne vanities to their owne perdition. Where as contrary The godly and chosen of God. wyse: suche as beareth a reuerence to Goddes moste holye worde, are drawen by the power and vertue of the same (as before is said) tobeleue, folowe and obeye that whych God commaundeth be it neuer so harde, so vnapparent or contrarie to their affeccions. And therfore, as God al waye kepeth appointment with thē, [Page 81] so are they wonderouslye preserued when goddes vengeaunces are poured forth vpon the disobedient. And this is moste euident in Abraham at Gen. 1 [...] Goddes cōmaundement leauynge his countreye and goynge forth he knewe not whyther. Whiche was a thynge not so easye to be done, as it Gen. 15. is to be spokē or redde. It appeareth Gen. 22. also in Abraham beleuyng Goddes promyses agaynst all appearaun­ce: and in Abraham offeryng his chyld Isaac agaynst al fatherly loue Exodi. 5. 7. 10. and affeccion natural. The same is to be sayd: In Moses, Samuel, Helias 1. Reg. 15., Micheas, and other of the pro­phetes, 3. Keg. 21. whiche at the commaunde­ment of Goddes worde boldly pas­sed to the presence of tyrauntes, and there to them dyd their message as charge was gyuen vnto them.

But lest that some should alledge Obiection. that these exāples appertayneth no­thyng to a multitude, bycause they were done in singuler men.

To aunswer to this obieccion: we Aunswere. wyll consyder what the power of Goddes word hath wrought in mā ny at one instaunte.

After that the Israelites hadde Exodi. 32. [Page 82] made the golden caulfe and so fallen Goddes wor de somtyme mou [...]th and draweth greate mul­titudes. to Idolatrie, Moses cōmyng down from the mountaine, and beholding their abhominacions, (the honoure that they gaue to an Idol) & the peo ple spoiled of their earerynges and iewels to their great rebuke and sha­me was inflamed with suche zeale, indignacion and wrath: that firste, he brafe the tables of the cōmaunde mentes. Then he bette their caulf to powder, and gaue it them to drynke to cause them vnderstāde, that their Vvhy Mo­ses caused the Israelyts to dryncke the powder of theyr gol d [...]n ca [...]lje. filthy guttes should receaue y ^t which they worshipped for God. And final ly, he cōmaunded that euery mā that was of God should approche & come nygh vnto him. And al the sonnes of Leui (sayeth the text) came to him, To whom he sayd. [...]yus sayeth the Lorde God of Israel. Let euery mā Exodi. 32. put his sworde vpon his thygh, and A sharpe sē tēce agaynst Idolatrers. go in and out from porte to porte in the tentes. And let euery mā kyl his brother, his neyghbour, and euery man his nigh kynsman. And the son nes of Leui dyd accordynge to the worde of Moses. And there fell the same daye of the people nyghe thre thousande. It is euident by this hi­storie, [Page 83] that the power of Goddes worde, pronounced by the mouthe of a man, preuailed at one tyme in a great nombre againste nature, and compelled them to be executores of Goddes vengeaunce, regardynge nothynge the affinitie nor nyghnes of bloud. And also that their doynge so wel pleased Moses the ambassa­doure of God, that he sayde vn­to them: Lonsecrate youre handes this daye euerye man in his owne sonne, and in hys owne brother, that a fortunate benedicciō may be geuen to you this daye. As though Moses shoulde saye: Your father Le [...]i prophaned and defyled his han­des Genes. 34. kyllyng the Sichemites in hys blind rage, which moued his father Iacob in his laste testament, to dan [...] pne, execrate and curse that his most Genes. 49. vehement and vngodly zeale. But Because in this worke you haue pre­ferred Goddes commaundement before bloude, nature and also as­feccion, in place of that rebuke and curse, you haue obtayned blessyng & prayse.

The lyke puissaunce and vertue of Goddes worde workynge in a Ierem. 21, 38 [Page 84] multitude is to be redde in the pro­phete Ieremye. Who perceauynge the tyme of Goddes vengeaunce to drawe nygh, and the citie of Ierusa lem to be beseged, boldly cryed oute in his open sermon, sayeng: He that [...]eremiae. 21. remayneth in this cytie shal dye, [...] ther by sworde, by honger, or by pe Ieremiae. 38. stilence. But he that shal go for the to the Laldeys, shall lyue, and shall fynde his soule for a praye. Thys myght haue appeared a disceyuable sedicious and vngodly sermon, to cō maunde subiectes to departe frō the obediēce and defence of their natiue prince, ryche cytizens and valiaunte souldeours from their possessions & stronge holdes, and to wyll them to render them selues wythout al ma­ner of resistaunce into the handes of straungers beyng their enemies. What carnall man would not haue iudged these persuasions of the pro­phete moste foolys [...]e and false▪ And yet in y ^e hertes of suche as God had elected and appointed to lyfe, so ef­fe [...]ually wrought this sermon, that a great nomber of Ierusalem lefte their [...]ynge, their cytie, ryches & fren des, and obeyed the prophetes coun [Page 85] sayle. For so maye be espied by y ^e [...] ­swere of Zedechias the [...]inge, when Ieremie counsayled, that he should also rendre him selfe into the hādes Ieremiae. 38 of [...]abuchodonozer he sayeth: I fea re these Iewes, that are fled to the Laldi [...]s, lest perchaunce they giue me into their handes.

[...]ereoff it is plain that many wer departed from hym, whom he fea­red more than he dyd his enemies.

Many mo testimonies myght be brought, to declare howe myghtelye Goddes worde spo [...]en by man, hath wrought in the hertes of great mul­titudes. [...]s in the hertes of the [...]i­niuites, who at Ionas preachinge Ion. 3. damned their former religion, con­uersacion and lyfe. And in the hertes of those. 3000. who at Peters fyrste sermon openly made after Christes Act. 2. [...]scension ac [...]nowledged their offen ces, repented, and were by and by baptized. But these premisses are sufficient to proue, aswel that God­des worde draweth his electe after it, against worldlye appearaunce, a­gaynst natural affeccions, & agaynst cyuil statutes and constitucions: as also, that suche as obey goddes spea [Page 86] [...]yng by his messengers, neuer lac­feth iuste rewarde and recompensa­cion. For onely suche as obeyed the voyce of the prophete founde fauour Ierem. 39. and grace, to the prayse and glorie of Goddes name, whē his iuste iud gementes to [...] venge [...]ce vpon the disobedient. But nowe shortly by no tes we wyl touche the rest of Peters acte, and Christes mercifull delyue­raunce of them, which is the ende of all troubles sustayned by Goddes electe.

And fyrste, that Peter seynge a myghty winde was afrayed, and so, when he began to sync [...], he cryed: Lorde saue me: are thre thynges principally to be noted. The fyrste, 1 from whence commeth the feare of Goddes electe. The seconde, what 2 is the cause that they faint and fal in aduersitie. The thirde, what reste [...] 3 wyth them in the tyme of this feare and downe sync [...]ynge.

And fyrst, it is playne: that so lōg as Peter had his eyes fixed vppon 4 Christe, and attended vpon no other thynge but the voyce of Christe, he was bolde and without feare. But when he sawe a myghty wynde (not [Page 87] that the wynde was visible, but the vehe ment storme and waues of the sea that were styrred vp and caried by the wynde were sene) then began he to feare, and to reason (no doute) in his herte, that better it had bene for him to haue remained in his bo­te, for so myght Christ haue come to hym, but nowe the storme and rage of wynde was so vehement, that he coulde neuer come to Christe, and so he greatly feared. Wherof it is plain that the only cause of oure feare that haue left our bote, and throughe the The cause of [...]eare. stormes of the sea wolde go to Christ with Peter, is: that we more consy­der the daungers and lettes that are in our iorney, thē we do the almygh tye power of hym that hath cō [...]aun ded vs to come to him self. And this is a synne comō to al the electe & cho sen childrē of God, that whē so euer they se a veh [...]ment trouble appea­ring to let them & dry [...]e them [...] from the obedience of God, then be­gynne they to feare and to doute of Goddes power and good wyll.

With this feare was Abraham Geue. [...]. stryc [...]n when he denyed his wyfe. Exod. 3. 4. This storme sawe Moses when he [Page 88] refused to be Goddes messenger. And Ezechias sore complaint decla­reth, Esa. 36. 37. that more he beleued, consyde­red and loked vpon the proude voy­ces and great power of Sennache­rib, then he dyd the promises of the prophete.

This I note for this purpose, that albeit this late & mos [...]e ragyng storme within the realme of Englād haue taken from you the presence of Christe for a tyme, so that you haue douted whether it was Christ whi­che you sawe before, or not. And al­beit that the vehemencye of this cō ­trarie wynde, that would dryue you from Christe haue so occupied youre eares, that almoste you haue forgot­ten what he was that commaunded you to come to hymselfe, when that he cryed: Come vnto me all ye that labour and are burthened, and I Math. 11. shall refreshe you. Passe from Ba­bilon O my people. &c. Albeit (I Apoca. 18. saye) that this ragyng tempest haue strycken suche feare in youre herte, that almoste all is forgottē, yet dear brethren despaire not, suche offences haue chaunsed to Goddes electe be­fore you. Yf obstinatly ye shal not cō ­tinue, [Page 89] yet shall you fynde mercy and grace. It h [...]d ben your dutie in dede and agreable to your profession to haue loked to Christ alone, & to haue contemned all impedimentes, but suche perfeccion is not alwaye with man, but happy is he that feleth him selfe to syncke.

The cause that Goddes electe be 2 gynne to faynte and to synck downe in the tyme of greate aduersitie, is feare and vnbeleue, as in Peter doth appeare, for so longe as he neither feared daunger, neither mystrusted Christes worde, so longe the waters (aboue, & contrarie to their nature) dyd obey and serue his feete as they had ben the drie, solide & sure groūd But so soone as he beganne to des­paire Lyuely fayth ma­keth man bolde. and feare, so sonc began he to syncke. To instructe vs, that lyuelye fayth maketh man bolde, and is able to carye vs thorowe suche parelles as be vnscapable to nature. Butwhē fayth beginneth to faynt, then begin neth man to syncke downe in euery daunger, as in the histories before re hersed it maye appeare. And in the 3. Reg. 18. prophetes it is playne. For [...]elias at Goddes commaūdement passing [Page 90] to the presence of kyng Achab, in the feruency of his faythe, obtained the fire to come from heauen, and to cō ­sume his sacrifice, by which also he was made so bolde, that in the pre­sence of the kyng he feared nothing to kyl his false prophetes. But the 3. Reg. 19. same [...]elias hearyng of the mana­ [...]yng & threateninges of cursed Ie­zabel, and consydering y ^t the wrat he of a wycked woman could by no rea The creatu re can neuer dispute with God with­out synne. sonable meanes be appeased, he saw a storme, and feared the same, and so he prepareth to flye, which he dothe not without some syncking downe, for he began to reason and to dispute with God, which neuer can be done by the creature wythout foolyshnes and offence. The same we fynde in Ieremie and diuers mo.

But the question maye be asked: Question. Seyng Christe knewe before what should happen to Peter, why, dyd he not eithenlet hym from commynge from his bote? Or els, why dyd he not so confirme him in fayth, that he should not haue douted? To the whi­che maye be thus aunswered:

Albeit that we coulde render no Aunswere. reason of this worke of Christe, yet [Page 91] were the worke it selfe a sufficiēt rea son. And it were enough to answer: that so it pleased hym, who is not bound to render a reason of all hys Goddes wor kes by them felfe are a sufficient reason. workes. But yet yf we shall marke with diligence to what office Peter was to be called, and what offences longe rested wyth him, we shal fynd moste iuste and necessarie causes of this worke of Christe, & downe sync­kyng Peters vertues. of Peter. It is playne that Pe­ter had many notable vertues. As: a zeale and feruencye towardes Chri­stes glorie: and a redynesse and for­wardnesse to obey his commaunde­mentes. The vice that longe rested with Peter, But it is lyke playne that of longe continuaūce there rested with Peter a desyre of honoure & worldly reste (and that moued hym to persu­ade Math. xvi. Christe that he should not dye.) There rested wyth hym pryde, pre­sumpcion and a truste in hym selfe, whiche presumpciō and vaine truste in his owne strength vnlesse it had ben corrected, and partly remoued, he had neuer bene apte nor me [...]e to Nota, haue fedde Christes flocke. And such synnes can neuer be fullye corrected and refourmed tyll they be felte, knowen, and confessed.

[Page 92]And doutles so arrogant is our na­ture, that neither will it knowe, nei­ther confesse the infirmitie of y ^e selfe, vnto suche tyme as it haue a tryal by experience of y ^e selfe. And y ^t is moste playne by Peter longe after this tē ­peste. For when Christ said to his di­sciples: This nyght shall ye all be staādered in me. Peter boldly brag ged and sayd: Albeit that all should Math. 26. be slaundered and should flie from thee, yet shall I not be slaundered, but I am redye to go to prison and to dye with thee.

This was a bolde presumpcion and an arrogant promyse spoken in contempt of all his brethren, frome whiche he could not be reduced by Christes admonicion, But the more that Christ shewed hym, y ^t he should denye hym, the more bolde was he to affirme the contrarie, as thoughe his maister Christe the author of all trueth, yea rather the trueth it selfe, should make a loud lye. And therfore of necessitie it was, that he should proue in experience, what was the frailtie of mānes nature. And what was the imbecillitie and weaknesse of fayth euen of those, that were hys [Page 93] chiefe Apostles, which had continu­ally herde his heauēly doctrine, sene dayly his wonderful miracles, whi­che had heard thē selues so many ad monicions and exhortaciōs of hym, which also had folowed and obeyed hym in many thinges. That imbecil litie and weaknesse of fayth yf Peter had not proued and felte it in hym selfe, neither could he ryghtlye haue praysed goddes infinite goodnes & [...]brased hys free mercy: Neither had he bene apte and mete to haue bene a pastoure to the weake shepe & [...]ender lābes of Christ, but he should haue bene as presumptuouse a boa­ster of his owne strength, as the Pa pistes are of their free wyll. And he should haue ben as proude a contēp­ner & dispiser of his weake brethren, as the errogant Papistes, that con­tempne and dispise all godly & great learned men though they be a thou­sande partes more excellent thē the [...].

But to correct and reforme both why Pete [...] was suffred to syucke and fall. presumptuouse arrogancy and fraile imbecillitie and weaknes of fayth, Peter was permitted once to sincke, and thryse most shamefully to refuse and denye his maister, to the intent, [Page 94] that by the knowledge of his owne weaknes, he myght be the more able to instructe other of the same, and al so that he myght more largely mag­nifie goddes free grace and myghty delyueraūce. And that Christ taught hym before his fall sayeng: When Luce. 22. thou arte conuerted, strength thy brethron. As though Christ shoulde haue sayde: Peter, yet arte thou to proude to be a pastoure, thou ca [...]te not s [...]oupe nor bowe thy backe down to take vp thewcake sh [...]pe, thou doest nor yet knowe thinc owne infirmitie and weaknesse, & therfore canst thou do nothinge but despyse the weake ones, but when thou shalt be instruc ted by experience of thyne owne selfe what hydde iniquitie lurketh wyth­in the nature of man, then shalt thou learne to be humble and to stoupe a­monge other synners. And also thou shalt be an example to other, whyche after shall offende as thou dyddest, so that yf they repente as thou dyd­dest, they nede not dispayre of mercy but maye truste moste assuredly of Christ to obtaine grace, mercy & for­geuens of their sinnes, as y ^• dyddest

This frute haue we to g [...]ther [...] of Peters downsynckynge [Page 95] in y ^• sea, (which was a secrete know lege and priuie admonicion that he after should denye Christe) That we are assured by the voyce of Christ, y ^t yf in the tyme of our trouble and ex­treame daūger, we crye with Peter, we shalbe deliuered as he was. And if we mourne for our denial of christ as he dyd, we shal fynde y ^e same gra ce & fauour at Christes hāde, that he foūde. But nowe let vs touche the thirde note, which is this.

That with goddes electe in their greatest feare & daunger ther resteth 3 what re­steth with Goddes sparcke te in their gretest da [...] ger. some smal sparcke of faith, which by one meanes or other declareth it self albeit the afflicted persone in fear or daūger doth not presently perceaue the same. As herein Peter is moste clear & manifest. For, percey [...]g him selfe to synck down, he cryed, saying Lorde saue me, which wordes were a declaraciō of a lyuely & quick faith, which lay hyd within his afflicted & sore affrayed herte, whose nature is (I meane of faithe) to hope against hope, y ^t is: against al appearaūce or The nature of fayth. lycklyhode to loke for helpe & delyue­raūce, as y ^e wordes of Peter wytnes­seth y ^t he dyd. [...]e sawe nothing but the ragyng sea redy to swalow hi vp [Page 96] He felte nothyng but hymselfe sync­ [...]yng downe in body, and sore trou­bled in herte, and yet he cryed: Lorde saue me. Which wordes first decla­re, Peter knewe the power and good wyll of God that he knewe the power of Christ able to delyuer hym. For folyshnesse it had bene, to haue called for y ^e helpe of hym, whome he had knowen to be impotent and vnable to helpe.

The calling for Christes helpe by prayer in this extreame daunger de­clared also that Peter had some hope through his gracious goodnesse to obtayne delyuerannce. For in extrea me perils impossible it is, that the herte of man can crye for Goddes helpe wythout some hope of hys mercye.

It is also to be noted, that in his great ieopardye Peter murmureth not agaynst Christe. Neither dothe he impute or laye any cryme or bla­me vpon Christe, albeit, at his com­maundement he had lefte his bote. He sayeth not: why lettest thou me synke, seyng that I haue obeyed thy cōmaundement. Moreouer Peter as ked helpe at Christe alone, of whom he was perswaded bothe could and would helpe at a pynche. He cryed [Page 97] not vpon Abraham, Jacob, Moses, Samuel, Dauid, neither vpon any other of the Patriarkes, Prophetes, or saintes departed: neither yet vpon his owne felowes in the bote, but vpon Christ, at whose commaunde­ment he had left the bote. All these thynges together consydered, decla re, that Peter in this his extreame feare & daunger had yet some sparke of fayth (albeit in that present ieopar die he neither felte consolacion nor cō forte.) For these premisses are vn­doubted tokens that he had faythe. But now to the ende, which is this:

And immediatly Jesus stretched forth his hande, and caught hym, and sayd vnto hym: O thou of lytle fayth, wherfore dyddest thou dout. And whē they were come into the shyppe, the wynd ceassed. And they that were in the shyppe came and worshipped him, sayng: Of a truth thou arte the sonne of God. And immediatly the shippe was at the lande whyther they went.

Hereof first is to be noted, that Psal. 144. God is alwaye nyghe to those that Howe nygh God is in extreme pe­till to dely­uer hys elect that fayth­fully call vp on hym. calleth vpon hym faythfully: and so willyng is he to delyuer them, that [Page 98] neither can feare nor extreame daū ­ger hynder his Godly hande. Peter was synckyng downe, & loked for no other thyng but present death, & yet the hāde of Christe preuented hym. That y ^• was visibly & opēly done to Peter in y ^• his great peril is inuisi­bly & secretly done to Christes holye church, & to y ^• chosen mēbres of Chri Exod. 14. stes mystical body in al ages. How Hester. 7. 8. 9. nygh & redy was the hande of God to delyuer his people Israel, when they were almost ouerwhelmed with desperation in the dayes of Moses & Hester, the historie doth wytnesse: Daniel. 6. Howe nygh was God to Daniel a­mōgest Ion. 3. the Lyons, To Jonas in the Act. 12. whales bellye, to Peter in prison, is lykewyse moste euidētly declared in the holy Scriptures.

Howe soddenly and beyonde all expectation was Sauid many ty­mes delyuered from Sauls tyrāny, his owne herte confessed, and com­pelled Psalm. 18. his penne to wryte, & tounge to synge, sayeng: He hath sente frō aboue, and hathe delyuered me, he hath drawen me forth of many waters. Erecte your eares dere [...] thren, & let your hertes vnderstande That as oure God is vnchaungea­ble, [Page 99] so is not his gracious hāde shor tened this daye. Our feare and trou ble is great, the storme that bloweth agaynst vs is sore and vehement, & we appeare to be drowned in the depe. But yf we vnfaynedly knowe the daunger, and wil call for delyue­raunce the Lordes hande is nygher, then is the sworde of our enemyes. God flatte­reth not his electe.

The sharpe rebuke that Christ Ie sus gaue to Peter, teacheth vs that God dothe not flatter nor conseale the faultes of his electe, but maketh them manifest to the end that the of fendours may repēt, and that others maye auoyde the lyke offences. Peter was not fayth­lesse.

That Christ called Peter of lytle fayth, argueth and declareth (as we before haue noted) that Peter was not altogether faytheles, but that he faynted, or was vncertayne in hys fayth, for so soundeth the Breke ter­me [...] wherof we ought to be admonished: that in passynge to Christe throughe the stormes of this worlde, is not onely requyred a fer­uent fayth in the begynnyng, but al­so a constancie to the ende. As Christ sayeth: he that cōtinueth to the end Math. 10. shalbe saued. And Paule: onles a mā 2. Tim. [...] [Page 100] shall stryue lawfullye he shall not be Such as ha­ue stand long may yet fall. crowned. The remembraūce of this oughte to put vs in mynde that the moste feruent man, & suche as haue longe continued in profession of Christe, is not yet sure to stande at al houres, but that he is subiecte to many daungers, and that he ought to fear his owne frailtie, as the Apostle teacheth vs, sayeng: he that stan­deth let hym beware that he fal not. For yf Peter that began so feruently yet faynted or he cam to Christ, what ought we to feare, in whome suche feruencye was neuer founde? No doute we ought to tremble and fear the worst, and by the knowledge of our owne weaknesse wyth the Apo­stles inceassauntly to praye: O Lorde Lucae 17. increase our fayth. Christes demaū de and questiō askyng of Peter why doutest thou? contayneth in it selfe a vehemencye. As Chiste wolde saye, Nota. whether doutedst thou of my pow­er? or of my presence? or of my pro­myses? or of my good wil? Yf my power had not ben sufficiēt to haue sa­ued thee, then coulde I neither haue come to the through the stormy sea, neither haue made the waters obey [Page 101] thee, whē thou begānest to come to me. And yf my good wil had not ben to haue delyuered thee, and thy bre­thren, then had I not appeared vn­to you, neither had I called vpō the, bu [...] had permitted the tempest to de uoure and swalowe you vp. But cō ­syderyng that your eyes saw me pre sent, your eares herde my voyce, and we haue lesse preten­se of excuse the [...] peter had. thou Peter especially knewest the sa me, and obeyedst my cōmaundemēt, why thē doutedst thou? Beloued bre thren, yf this same demaunde & que stion ware layd to oure charge, we should haue lesse pretence of excuse, then had Peter. For he myght haue alleged that he was not aduertised that any greate storme shoulde haue rysen betwixte hym and Christ, whi­che iustly we can not allege. For syth Nota. that tyme that Christ Iesus hath ap peared vnto vs by the bryghines of his worde, and called vpō vs by hys lyuely voyce, he hath continually blo wen in our eares that persecution & trouble should folowe the word that we professed, which dayes are nowe present, Alasse then, why doute we through this storme to go to Christ? Support O Lorde and let vs syncke [Page 102] no further.

Albeit that Peter fainted in fayth Consolation & therfore was worthy moste sharp­lye to be rebuked, yet doth not Christ leaue hym in the sea, neither longe permitted he that feare and tempest to cōtinue, but first they entred both into the bote, & therafter the wynde ceassed, and laste their bote arriued without lōger delay at the place for which they longe had laboured.

O blessed and happy are those that paciently abydes this delyueraunce of the Lorde. The ragynge sea shall not deuoure them. Albeit they haue fainted, yet shall not Christe Iesus leaue them, behynde in the stormye sea, but soddenly he shal stretch forth his myghtye hande, and shall place them in the bote amonge their bre­thren, that is: he shall conducte them to the nombre of his electe and afflic Math. 28. ted churche, with whome he wil cō ­tinue to the ende of the worlde.

The maiestie of his presence shal put to silence this boisteous wynde, worldly princes are coniured against god the malice, and enuye of the deuell, whiche so bloweth in the hertes of Princes, Prelates, Kynges and of earthly tyrauntes y ^t altogether they Psal. 2. [Page 103] are coniured agaynst the Lorde and against his annointed Christe, in dis pite of whom he sauely shal conduct, conuey, and carye his sore troubled flocke to the lyfe and reste for which they trauel.

Albeit (I saye) that somtymes The scheap of Christ can not be­re [...]t from his hand. they haue faynted in their iourney, albeit that weaknes in fayth permit ted them to sincke, yet from the hāde of Christe cā they not be rent, he may not suffre them to drowne, nor the Io. 10. deape to deuoure them. But for the glorie of his owne name he must de lyuer, for they are committed to hys charge, proteccion, and kepyng, and Ioar. 7. therfore muste he kepe and defende suche as he hath receyued from hys father, from synne, from death, from deuell and hell.

The remembraunce of these pro­misses is to myne owne herte suche occasion of comforte, as neither can any tounge nor penne expresse, but yet paraduenture some there is of Gods electe that can not be confor­ted in this tempest by any meditaci­ons of Goddes eleccion or defence, but rather beholdyng suche as som­tymes boldely haue professed Chri­stes [Page 104] veritie, nowe to be returned to The temp­tations of Goddes elec te now in England. their accustomed abhominations: And also themselues to be ouercom­med with feare, that againste their knowlege and consciēce they stoupe to an Idole, and with their presence mainteineth the same. And beyng at this point, they begynne to reason whether it be possible that the mem bres of Christes bodye maye be per­mitted so horribly to fall to the deny­all of their heade? and in the same to remaine of longe continuaunce. And from this reasoning they enter in dolour, and from dolour, they be­gynne to syncke to the gates of hell, and portes of desperation.

The doloure and feare of suche I graunt to be moste iuste. For oh how fearfull is it, for the loue of this tran sitorie lyfe in presence of man to de­nye Christe Iesus and his knowen and vndoubted veritie?

But yet to suche as be not obsti­nate contempners of God, and of al godlynes: I woulde geue this my weake counsa [...]e, y ^t rather they should appeale to mercy, then by the seueire iudgementes of God, to pronounce agaynst themselues the fearfull sen­tence [Page 105] of condempnacion. And to con Good consa ill to the in­fayth. sider that God concludeth all vnder vnbelefe that he maye haue mercye vpon all. That the Lorde kylleth and Rom. [...]. geueth lyfe, he leadeth downe to hel & yet lyfteth vp agayne. But I wyll not that any mā thinke. That by this my counsaile I either iusti [...]ie suche 1. Reg. 2. as horriblye are returned backe to their vomete. Either yet that I flat­ter suche as maintaineth that abho­minable Idole with their dayly pre­sence. God forbyd, for then were I but a blynde guyde leadyng y ^t blynd headlinges to perdicion. Only God Nota. knoweth the doloure and sobbes of my her [...]e for suche as I heare dayly to turne backe. But the cause of my counsail is. That I knowe the consei ence of some to be so tēder, that whē soeuer they fele themselues troubled with feare, woūded with anguyshe, or to haue slyddē backe in any point: that then they iudge their fayth to be quenched, and them selues to be vn­worthy of Goddes mercies for euer. To whome aparteineth the formar counsaill. To suche directe I my counsail. To those I meane, that rather offendes by weaknes & infirmitie then of ma­lice and set purpose. And I woulde [Page 106] that such should vnderstande and c [...] sider that all Christes Apostles fled from hym: and denyed hym in their hartes. And also I wold they should Math. 28. consyder, that no man euer from the begynnynge stode in greater feare, greater daunger, nor greater doute: then Peter dyd when Christes pre­sence Nota. was taken from hym. Yea no man felt lesse comfort, nor sawe lesse appearaunce of delyueraunce & yet neither were the disciples reiected for euer, neither was Peter permit­ted to drowne in that depe. Obieccion.

But some shall obiecte: fayth was not vtterly quenched in them, & ther fore they got delyueraunce, & were restored to comforte.

Answer. That is it which I wold Aunswere. that the afflicted and troubled consci ences in this age should consider, that neither feare, neither daunger, neither yet doutyng, nor backslyding The roote of fayth re­mayneth with gods [...]lect in grea test dauger maye vtterlye destroye and quenche the fayth of Goddes elect, but that alwayes there remaiueth with them some roote, and sparke of faith. How beit in their anguyshe they neither fele nor can decerne the same. Yet some shal demaunde: how shall it be [Page 107] knowen in whome the sparke and roote of fayth remayneth, & in whom not? seyng that al fleeth from Christ, and boweth downe to [...]. Harde it is, and in a maner impos­sible, that one man shall wittyngly iudge of an other (for that could not 3. Keg. 19. Helias do of the Israelites of hys dayes) but euery man maye easelye iudge of hymselfe. For the roote of fayth is of that nature, that longe it The root [...] of fayth is not [...]. wyll not be ydel, but of necessitie by processe of [...] it wyll sende forthe some braunches that maye be sene & felte by the outwarde man: yf it re­mayne lyuely in the herte. As you haue herd it dyd in Peter, compel­lynge hym to crye vpon Christ, whē that he was in greatest necessitie. Wilt thou haue a triall whether the roote of fayth remayneth wyth the A tryall of [...]yth in trouble. or not? I speake to such as are weak, and not to proude contempners of God.

Fealest thou thy soule fayntynge 1 in fayth? as Peter felt his body sinck downe into the waters?

Arte thou as sore affrayed that thy soule should drowne in hel, yf y ^u 2 consentest or obeyest Idolatrye, as [Page 108] Peter was that his bodye shoulde drowne in the waters?

Desyrest thou as earnestly the de 3 lyueraūce of thy soule, as Peter dyd the delyueraunce of his body?

Beleuest thou that Christ is able 4 to delyuer thy soule, and that he wyl do the same accordynge to his pro­misse?

Doest thou call vpon him wyth­out 5 hipocrisie nowe in the day of thy trouble?

Doest thou thrist for his presen­ce, 6 and for the lybertie of his worde agayne?

Mournest thou for the great ab­hominacions 7 that now ouerflowes the realme of Englande?

Yf these premisses (I say) remai­ne yet in thy harte, thē arte thou not altogether destitute of fayth, neyther shalt thou descende to perdition for euer. But mercifullye shal the Lorde stretche forth his myghtie hande, & It apartey­neth not to man to kno­we nor to inquire ho­we god wyl delyuer. shal delyuer the from the very throte and bottome of hell. But by what meanes that he shall performe that his merciful worke it neither apper­teyneth to thee to demaunde, nor to me to defyne. But this is requisite [Page 109] and our bounden deutie, that suche Nota. meanes as the hande of oure Bod shall offer (to auoyde Idolatrie) we refuse not but that willyngly we embrace the same albeit partly disagree Diuers way es of deliue­raunce. to our affeccions. Neither yet thinke I that soddenly: and by one meanes shal all the faythful in Englande be delyuered frō Idolatrie. No, it may be that God so strengthē the hertes of some of those that haue fainted be fore: that they wyl resist Idolatrie to the death, and that were a glorious and triumphant delyueraunce. Of others God maye so touche the her­tes, that they wyll rather chose to walcke: and go as pilgremes frome realme to realme, sufferyng honger, colde, heate, thrist, wearines, and po uertie, then that they wyl abyde (ha­uyng al haboundaunce) in subiecciō of Idolatrie. To some may God of­fer Nota. suche occasion that in despite of idolaters (be they princesse or prela­lates) they maye remayne within their owne dominions, and yet ney­ther bowe their knees to Baal, nei­ther yet lacke the lyuely foode of god des moste holy worde. Yf God offer vnto vs any suche meanes, let vs as [Page 110] suredlye knowe that Christe Iesus The meanes offered by God to auoid Ido­latrie are not to be re fused. stretched forth his had̄e vnto vs willyng to delyuer vs from that daun­ger wherin many are lyke to perishe, and therfore let vs not refuse it, but with gladnes let vs take holde of it, knowyng that God hath a thousand meanes (very vnapperyng to man­nes iudgement) wherby he wyll de­lyuer, supporte, and conforte, his af­flicted churche. And therfore moste Repetition. dearly beloued in our sauiour Iesus Christ, considerynge that the remem braunce of Christes banket (whereof I doute not some of you taisted with comforte and ioye) is not yet vtterlye taken from your mynde. And that we haue entered in thys iourney at Christes commaundementes. Consi dering that we feale the sea wyndes blowe contrary and againste vs, as before was prophecied vnto vs. And that we se the same tempest rage a­gainste vs that euer hath raged a­gainst Christes electe Churche. And consideryng also that we feale oure selues ready to fainte, and lyke to be oppressed by these stormye seas, let vs prostrate oure selues before the [Page 111] throne of grace: in the presence of our heauenlye father, and in the byt­ternes of oure hertes let vs confesse oure offences and for Christe Iesus sake lette vs aske delyueraunce and mercy, sayeng wyth sobbes and gro nes from our troubled hertes.

O God the heathen are entred Complaynt. into thyne enheritaunce. They haue defiled thy holye Tempel and haue Psal. 79. prophaned thy blessed ordinaunce, in place of thy ioyfull sygnes, they haue erected their abhominable ydo les. The deadly cuppe of al blasphe Psal. 74. my is restored agayne to their har­lottes hande. Thy prophetes are per Apocal. 17. secuted, and none are permitted to speake thy worde frelye. The poore shepe of thy poore pasture are com­maunded to drynke the venemouse waters of mennes tradicions.

But O Lorde thou knowest howe sore they greue vs. But suche is Psal. 74. & 83. the tyranny of these moste cruel bea­stes that playnlye they saye: They shall roote vs out at ones, so that no remembraunce shall remayne of vs in earth.

O Lorde thou knowest that we are [Page 112] but fleshe, and that we haue no po­wer of our selues to withstand their tyranny, and therfore O father open the eyes of thy mercy vpon vs, and Praier and confession. confirme thou in vs the worke whi­che thyne owne mercy hath begon. We acknowledge and confesse o Lord that we are punished moste iustlye, bycause we lyghtly regarded the ty­me of our mercyfull visitarion. Thy blessed Gospell was in oure eares lyke a louers songe, it pleased vs for the ryme, but Alasse, oure lynes dyd nothynge agree with thy statutes & holy commaundementes. And thus we acknowledge that our owne ini­quitie hath compelled thy iustice to take the lyght of thy worde from the hole realme of Englande. But be Appealing to mercy. thou myndful O Lorde that it is thy truthe which we haue professed, and that thy enemyes blasphemeth thy holy name, and our possession with out cause. Thy holy Gospel is called heresye, and we are accused as tray­tours for professyng the same. Be mercyfull therfore O Lorde, and be Esay. 33. saluaciō vnto vs in thys tyme of our anguyshe. Albeit our synnes accuse and condempne vs, yet do thou ac­cordyng [Page 113] to thyne owne name. We haue offended against thee. Oure synnes and iniquities are without nombre, and yet art thou in the mid Ieremiae. [...]4. des of vs O Lorde, albeit that tyraū ­tes beare rule ouer oure bodies, yet thrusteth our soules for the comforte of thy worde. Correct vs therfore but not in thy hote displeasure, spare thy people and permitte not thyn enhe­ritaunce to be in rebuke for euer.

Let suche O Lorde as now are most Psal. 74. afflicted yet ones agayne prayse thy holy name before thy congregation. Represse the pride of these bloode thristye tyrauntes, consume them in Psal. 59. thyne anger according to y ^e reproche which they haue laid against thy ho Psal. 79. ly name. Powre forth thy vengeaūce Ierm. 10. 11. 12. vpon them, and let our eyes behold the blood of thy saintes required of their handes. Delaye not thy venge aunce O Lorde, but let death deuou­re them in haist, let the earth swal­lowe Psal. 55. them vp, & let them go downe quick to the helles. For there is no Agaynste the ennemy­es of God. hope of their amendement, the feare and reuerence of thy holye name is quite banished from their hertes, & therfore yet againe O Lorde cōsume [Page 114] them, cōsume them in thyne anger, and let them neuer bringe their wic ked counselles to effect. But accor­ding to the godly powers, let them be taken in the snare whiche they he ue prepared for thyne electe: Loke vpon vs O Lorde wyth the eyes of thy mercy, and shewe petie vpon vs thy weake and sore oppressed flocke ga­ther vs yet ones agayne to the hol­some treasures of thy moste holye worde, that openly we may confesse thy blessed gospell within y ^• realme of Englande. Graunt this O hea­uenlye father for Christe Jesus thy sonnes sake. Amen.

Yf on thys maner or otherwyfe (as god shal put in our hertes) with out hipocrisie in the presence of oure God (respecting more his glory thē our priuate wealth) continuallye we powre forth our complaint, confessi­on, and prayers. Then so assuredlye as our God lyueth, and as we feall these present troubles, shal our God hymselfe ryse to our defence, he shall confounde the counseilles of our ene myes & trouble the wyttes of suche as moste wrongfully troubleth vs. Be shall sende Iehu to execute hys [Page 115] iuste iudg [...]nentes againste ydola­tours and against suche as obstinat­ly defendeth them. Iesabel her selfe shall not escape the vengeaunce and plages that are prepared for her por cion. The flatterers and the mainte­ners of her abhominaciōs shal drink the cuppe of goddes wrath with her And in despite of the deuell shall yet the glorye of Christe Jesus, and the bryghtnesse of his countenaunce so shyne in oure hertes by the presence of his grace, and before our eyes by the true preaching of his gospel that altogether we shall fall before him & saye:

O Lorde thou arte our God, we Esaiae. 25. shall extol thee, and shall confesse thy name, for thou haste brought wonde rous thinges to passe accordynge to thy counseilles which albeit appear to be farre of, yet are they true and moste assured. Thou haste broughte to ruyne the palaces of tyrauntes, & therfore shal the afflicted magnifie thee, and the citie of tyranfull natiōs shal feare thee. Thou haste bene O Lorde a stronge defence to the poore, a sure place of refuge to the afflicted in the tyme of his anguis [...]he.

[Page 116]This no dout dear brethrē shal one Of goddes elect. day be the songe of gods electe with in the realme of England, after that God haue poured forth his venge­aunce vpon these inobediēt, & blood thrusty tyrauntes: which now trium pheth in all abhominations, & ther­fore yet agayne beloued in the Lord, abyde patientlye the Lordes deliue­raūce, Exhortati­on. auoiding and flyeng suche of­fences as may seperate and deuyde you from the blessed felowship of the Lorde Iesus at his seconde cōming. Watche and praye, resist the deuel, and rowe against this vehement tē pest and shortly. shal the Lorde come, to the comforte of your hertes which nowe are oppressed with anguyshe and care, but then shal ye so reioyse, that through gladnes you shall saye. Behold this our God, we haue way Isai. 26. ted vpon him, and he hath saued vs. This is our Lorde, we haue longe thristed for his cōmyng, now shal we reioyce and be glad in his saluation. So be it. The great Bishop of oure soules Iesus our Lorde so strengthē and assist your troubled hertes with the myghtie comforte of his holye Ghoste, that earthlye tyrauntes nor [Page 117] worldly tormentes haue no power to dryue you from the hope and expe [...]tracion of that kyngdome whiche for the electe was prepared from the begynnyng by our heauenly father to whome be all prayse and honour now and euer. Amen.

Remember me deare brethren in your dayly prayers. The gra­ce of our Lorde Iesus Christ be wyth you all. A­men.