Against Romish Rights and Political and Ecclesiastical Tyranny by John Knox, formerly titled, A Faithful Admonition to the Professors of God's Truth in England, 1554, from the works of John Knox, Volume 3, collected and edited by David Lang, 1854, as read by Samantha Elloseis. A Faithful Admonition to the professors of God's truth in England. From the two preceding epistles it will be seen that after visiting various parts of France and Switzerland, Knox had returned to Dieppe in May 1554. Dr. McCree speaks of his having undertaken a second journey and supposes him to have returned to Dieppe in the month of July following to inform himself accurately of the situation of his persecuted countrymen on to learn if he could do anything for their comfort quoted from the life of Knox volume 1 page 135 in support of this statement he refers to one of the reformers letters which has this date at Dieppe the 20th of July 1554 with this note quote after I had visited Geneva and other parties and returned to Dieppe to learn the estate of England and Scotland This letter was published by Knox himself in 1572 with his answer to Tyree, the Jesuit, when this explanatory note was probably added. There is no doubt that Knox left Dieppe for Geneva towards the end of July, but that previously he had accomplished two distinct journeys within the course of four months is neither proved by the words quoted nor at all probable. It may be noticed that it required 11 days to make the direct journey between Dieppe and Geneva. See Letter of Visa in the Zurich Letters, Volume 2, page 131, by the Parker Society. End of footnote. We may therefore safely conclude that he still remained at Dieppe between the last of May and the 20th of July for the purpose of obtaining the desired tidings from his friends, the English friends. and this obviously, in the interrupted modes of communication, would be attended with considerable delay. It was during this interval, and under the influence of the feelings excited by learning the state of affairs in England, that Knox completed the following admonition. In the letter already mentioned, as written from Dieppe on the 20th of July, which was addressed to Mrs. Bowes, and will be found in a subsequent part of this present volume, he refers her to a general letter written by me in great anguish of heart to the congregation of whom I here say a great part under pretense that they may keep faith secretly in the heart and yet do as idolaters do begin now to fall before that idol. In order to secure a greater circulation to this general letter or admonition it was committed to the press and if Calico, the fictitious place of printing, could be identified with Dieppe or some neighboring town, it must have been completed on the same day with the above-mentioned letter, as it also bears in the fictitious imprint the date of 20th of July, 1554. The object of this admonition was twofold. The one was to animate those who had made a good profession to perseverance and to avoid the sin of apostatizing or appearing to conform to the abominable idolatry re-established in England. to point out the dangers to be apprehended when the kingdom became subjected to the dominion of strangers as would necessarily result from the projected alliance of Queen Mary with Philip of Spain. This marriage was celebrated on the 25th of July 1554. It was provided by the treaty for that alliance and confirmed by Act of Parliament that, on the celebration of their nuptials, Philip should, during their marriage, have and enjoy together jointly with the Queen his wife the style, honor, and kingly name of the realm and dominions unto the said queen appertaining, and shall aid her highness being his wife in the happy administration of her realms and dominions." Quoted from Reimers Foders as quoted in Sir H. Nicholas's Chronology of History, page 337. Knox in his admonition uses very strong language in reference both to the queen and her royal husband, and to other persons who had chiefly been instrumental in restoring the idolatrous worship of the Church of Rome. In accusing Mary of breach of public faith, it may be remarked that immediately upon her accession she declared that, quote, she meaned graciously not to compel or strain other men's consciences otherwise than God should, as she trusted, put in their hearts a persuasion of the truth through the opening of His word unto them. End of quote. But a few days later, on the 18th of August, she issued a proclamation in which this concession is followed by these significant words, quote, until such time as further order by common consent may be taken therein, end of quote. Quoted from the Council Book and Wilkins Concilia, quoted by Archdeacon Todd in his Life of Archbishop Cranmer, Volume 2, page 383. Her first Parliament assembled on the 5th of October, 1553. In the following month, Cranmer, Ridley and Latimer were committed to the Tower of London on a charge of treason, in connection with the usurpation of Lady Jane Grey, who enjoined the honours of sovereignty only thirteen days. On the 20th of April following, after a disputation for some days on the controverted heads of religion at Oxford, they were tried and condemned for heresy. but for upwards of twelve months no orders were issued for their execution. The reports, however, of such proceedings, and that the suffering of the English Protestants were daily increasing during this fearfully rapid subversion of the true religion, could not fail to fill Knox's mind with the deepest sorrow. But both to himself and others, the publication of the following admonition was attended with effects which he could not anticipate. In the following year, when acting as one of the pastors of the English congregation at Frankfurt, the unmeasured language which he uses in this work in mentioning the Queen of England and her intended husband served as the foundation of a charge against him and led to his expulsion from that city, as will more particularly be detailed in the next volume of his works. But what was of much more serious import, it was strongly alleged to have proved most calamitous in the case of his persecuted brethren in England. Some of the leaders in the English congregation, partly in vindication of their own conduct, addressed a letter to Calvin, dated September 20th, 1555, and after referring to the circumstances which occasioned Knox's departure from that city, they stated, quote, This we can assure you, that that outrageous pamphlet of Knox's added much oil to the flame of persecution in England. Before the publication of that work, not one of our brethren had suffered death. But as soon as it came forth, we doubt not but that you are well aware of the number of excellent men who have perished in the flames, to say nothing of how many other godly men besides have been exposed to the risk of all their property and even life itself, upon the sole ground of either having had this book in their possession or having read it, who were perhaps rescued from the sword at greater cost and danger of life than the others afforded their next to it." Quoted from original letters relative to the English Reformation, Volume 2, page 762. It would be attributing too much importance to this admonition to imagine that the fires of Smithfield might not have been kindled if it had been suppressed or that the bishops of Winchester and London might have thirsted in vain for the blood of Cranmer and other martyrs. But there can be no hesitation in believing that the obnoxious terms applied to Queen Mary and to her husband, as well as to Gardiner, Bonner, and the Marquess of Winchester, may have contributed in no small degree in evoking that spirit of persecution which has so indelibly stamped the character of blood on her reign. The old edition of the title, of which an exact copy is given on the next leaf, has been carefully followed. The text, as it occurs in Dr. McCree's manuscript volume, seems to be a mere transcript of the printed edition, omitting most of the marginal notes and changing, but not improving, the style, by adopting the Scottish orthography, which in this, and probably throughout the rest of that volume, ought perhaps rather to be regarded as that of the transcriber than of the author. A faithful admonition made by John Knox unto the professors of God's truth in England, whereby thou mayest learn how God will have his church exercised with troubles, and how he defended it in the same. Isaiah 9 After all this shall not the Lord's wrath cease, but yet shall his hand be stretched out still. take heed that the Lord root thee not out both head and tail in one day." The epistle of a banished man out of Leicestershire, sometime one of the preachers of God's word there, to the Christian reader wishes health, deliverance, and felicity. Footnote, the writer of this epistle has not been ascertained. It is not contained in Dr. McCree's MS volume, along with the transcript of Knox's admonition. End of footnote. There hath been no time since the first fashionage of man, which hath not had her manifold miseries and great troubles, by which God chastened and punished all men for their evil life and unthankfulness to him, continually refusing his calling and warning, whereof the righteous and just had their parts although it was for their commodity and profit, but to the utter destruction of the wicked and ungodly. For judgment beginneth at the faithful, who are called the household of God in the Scripture, 1 Peter 4. And the punishment whereby God chasteneth them comes always to them for the best, either to the bringing of patience or the acknowledging of their sins, or for the avoidance of the internal condemnation. And their fashion is, when they perceive the hand of the Lord to be upon them or upon others, by any manner of trouble as poverty, sickness, banishment, falling away of faithful friends, increasing of foes, or any other like trouble, immediately they turn to God, are hurtly sorry for their sins and unthankfulness, confess themselves guilty, and call us earnestly for mercy which God for and in Jesus Christ granted unto them. of His great goodness according to His promise. So as in the midst of their troubles He hath used all ways to comfort them, yea, help and deliver them, as it appears by Noah, Abraham, Lot and the patriarchs, David and Hezekiah kings, Elijah, Jeremiah and Daniel prophets, Susanna a woman, Peter, Paul and the rest of the apostles, together with all good persons in all times and ages who in their great troubles, changes of estates and kingdoms, and destruction of their common wealth, after they had turned to God from whence those plagues came, found relief, help, comfort, and deliverance in these and the like miserable necessities. This was the only remedy and defense for all good men. Thither had been their chief refuge, there fastened they their hope, and rested not continually, calling upon Him until they obtained their request. or else that which made most for God's glory and their commodity and profit. But contrary wise it is with the perverse and ungodly. For so soon as they are plagued or punished, they grudge against God, they hate Him, and speak despitefully against Him. They ascribe their plagues to evil luck or to misfortune. They are nothing moved by them to acknowledge their great sins. Therefore they call not upon Him, but either they do run in despair or in contempt of God, and therefore it cannot be thought that their punishments are tokens of the rest and quietness that they may have after this life, but rather to be the beginning of their torments which they shall then suffer. Genesis 4 The examples whereof are likewise set out to us in the Holy Scriptures as of Cain of the Jews as well before the coming of Christ as after his ascension, of wicked Jezebel of Judas the traitor, and of the thief which was hanged upon the left side of our Lord Jesus Christ, with diverse and many more who in all their troubles either grudged against God, forsook Him, or spake words of despise against Him and His prophets, or else fell into despair or in contempt of Him, any of which are causes of God's further displeasure and of sending of His greater plagues to haste their destruction. Yet the order of the punishments of God, wherein He declares His merciful nature, is to be observed of us, which is, He plagues not commonly all offenders with one manner of plague and in one time, although they all be alike guilty. But He striketh some sorer than others, and beginneth in some one country or city, that the residue might be moved by the example of their punishments, and have time and place to turn to Him, who seeketh not the death of a sinner, but his amendment in life as appears by the story of Acab after his wife Jezebel had caused Naboth to be put to death. Howbeit where he threatened to punish the earth with some one plague as hunger, noise and beast, the sword or pestilence, he threatened it all for at once upon Jerusalem which bear the name of his people but were disobedient unto him. which may worthily make us fear the more, because we, the people of England, are in the like case, among whom he hath sent already the devouring sword, and a great sort of slow-bellied, hot and cruel beast to destroy. But let us follow the examples of all good men, in doing as the Lord our God commandeth us, yet in these are plagues, which is to turn to him with all our hearts and call upon him. It is he only that may, can and will deliver us. Let the vain trust of men's help be forgotten, leave off to seek sweet water in filthy puddles. What comfort can the sick man have of one that is much sicker than himself, and looketh for nothing else but for death? Let the noble men of England leave inconsistency, lust, and covetousness, and turn to God aright, and let the people do the same. Like as there is no man that feeleth not or feareth not some great plague to come upon him because of his sin, Even so, let every man repent, turn to God, and call for help. Be time, that there hath been no time since the ascension of our Lord Jesus Christ, wherein there hath been greater plagues than there is now in our time. For beside bloody war, sudden death, great untruth, open perjury, division, strange consuming fires, change of great estates and common wealth, overflowing of great cities and lands by water, hunger and poverty without pity, so as it should appear that God caused the very elements to fight against the world which sometimes he caused to defend his people, Exodus 14. He had suffered also that truth of his word and the true manner of worshipping him according to the scriptures to be clean taken away as it was by Christ threatened to the Jews in the Gospel of Saint Matthew, Matthew 21. And in token of his further indignation, the hunger and thirst after him and his kingdom is taken from the most part of the whole realm, that it may be altogether void of that good blessing which Jesus Christ our Lord speaketh of in the Gospel of St. Matthew, saying, Blessed are they which hunger and thirst after righteousness, etc. He suffereth for the unthankfulness, O England, false teachers to be a burden unto thee, which if thou dost receive and allow their doctrine, Be thou well assured of his great wrath cometh shortly after to thy destruction. This is the accustomed order of God when he is minded to destroy. First he sendeth lying spirits in the mouths of their priests or prophets which delighted in lies, then suffered he them to be deceived by the same to their destruction as he did with Ahab. Be warned yet by this and other such good and true books, gentle reader, So shall thou be sure to be kept in the safeguard in the time of the plague to come, wherein you shall find also much comfort. It will move thee to stick fast to the truth of God's word, and to flee from the wicked idolatry of the abominable mass, which doth no more save thee from hurt than did the painting of devilish Jezebel save her from death when she was headlong hurled out a window at the commandment of Jehu. Grace, mercy and peace from God the Father of our Lord Jesus Christ, with the perpetual comfort of the Holy Ghost, be with you forever and ever. So be it. Having no less desire to come for such as now be in trouble within the realm of England, and especially you, for many causes most dear to me, than hath the natural Father to ease the grief and pain of his dearest child, I have considered with myself what argument or parcel of God's Scriptures was most convenient and meet to be entreated for your consolation in these most dark and dolorous days. And so, as for the same purpose I was turning my book, I chanced to see a note in the margin written thus in Latin, VIDIET ANGLIA, LET ENGLAND BEWARE, which note, when I had considered, I found that the matter written in my book in Latin was this, Seldom it is that God worketh any notable work to the comfort of his church, but that trouble, fear, and labor cometh upon such as God hath used for his servants and workmen. And also tribulation most commonly followeth that church where Jesus Christ is most truly preached." This note was made upon a place of scripture written in the 14th chapter of St. Matthew's Gospel, which place declareth that after Christ Jesus had used the apostles as ministers and servants to feed, as it had been by their hands, five thousand men, beside women and children, with five barley loaves and two fishes, he sent them to the sea, commanding them to pass over before him to the other side. Which thing as they attempted to obey, and for the same purpose did travail and row forth in the sea, the night approached, the wind was contrary, the vehement and raging storm arose, and would like to overthrow their poor boat and them. When I had considered, as Dolor and my simplicity would suffer, the circumstances of the text, I began to reckon and ask a compt of myself, and as God knoweth not without sorrow and sobs, whether at any time I had been so plain by my tongue as God had opened His holy will and wisdom in the matter unto me as mine own pen and note did bear witness to my conscience. And shortly it came to my mind that the same place of Scripture I had entreated in your presences, what time God gave me opportunity and space that you should hear, and God's message, messenger, should speak the words of the eternal life. Wherefore I thought nothing more expedient than shortly to call to mind again such things as then I trust were touched, albeit peradventure neither of me so plainly uttered, neither of you so plainly perceived, as these most dolorous days declare the same to us. It shall not be necessary to entreat the text word by word, but of the whole sum to gather certain notes and observations, which shall not far disagree from the estate of these days. It shall be sufficient. And first, it is to be observed that after this great miracle that Christ had wrought, he neither would retain with himself the multitude of people whom he had fed, neither yet his disciples. but the one he sent away every man to return to his place of accustomed residence, and the other he sent to the danger of the seas. Not that he was ignorant, what should chanson to them, but knowing and foreseeing the tempest, yea, and appointing the same so to trouble them. It is not to be judged that the only and true pastor would remove and send away from him the wandering and weak sheep, neither yet that the only provident governor and guide would set out his rude warriors to so great a jeopardy, without sufficient and most just cause. Why Christ removed and sent away from him the people, the evangelist Saint John declares, saying, When Jesus knew that they were come, and to take him up, that they might make him king, he passed secretly, or alone, to the mountain. Whereof it is plain what chiefly moved Christ to send away the people from him, because that by him they sought a carnal and worldly liberty, regarding nothing his heavenly doctrine of the kingdom of God his Father, which before he had taught and declared unto them plainly, showing them that such as should follow him must suffer for his name's sake persecution, must be hated of all men, must deny themselves, must be sent forth as sheep among wolves. But no part of this doctrine pleased them, or could enter into their hearts, but their whole mind was upon their bellies, for suffering whereof they devised and imagined that they would appoint and choose Christ to be their worldly king for he had power to multiply bread at his pleasure which vain opinion and imagination perceived by Christ Jesus he withdrew himself from their company to avoid all such suspicion and to let them understand that no such honors did agree with his vocation who came to serve and not to be served and when the same people sought him again he sharply rebuked them because they sought him more to have their bellies fed with corruptible meat than to have their souls nourished with the lively bread that came down from heaven. And thus in the people there was just causes why Christ should withdraw himself from them for a time. Why the disciples should suffer that great danger, fear and anguish, Saint Mark in his gospel plainly showeth, saying in Mark 6, that their hearts were blinded and therefore did neither remember nor consider the miracle of the loaves. That is, albeit with their hands they had touched that bread by which so great a multitude was fed, and albeit also they had gathered up twelve baskets full of that which remained of a few loaves, which, before the miracle, a boy was able to have borne. Yet did they not rightly consider the infinite power of Christ Jesus by this, his wonderful miracle? And therefore of necessity it was that in their own bodies they should suffer trouble for their better instruction. When I deeply consider, dearly beloved in our Saviour Christ, how abundantly and how miraculously the poor and small flock of Christ Jesus was fed within the realm of England under that elect and chosen vessel of God, to glory and honour, Edward VI, and now again behold not only the dispersion and scattering abroad, but also the appearing destruction of the same under these cursed, cruel and abominable idolaters, Methinks I see the same causes to have moved God, not only to withdraw his presence from the multitudes, but also to have sent his well-beloved servants to the travel of the seas wherein they are sore tossed and turmoiled, and apparently most like to perish. What were the affections of the greatest multitude that follow the gospel in this former rest and abundance, is easy to be judged if the life and conversation of every man should have been thoroughly examined. For who lived in that rest, as that he had refused himself? Who lived in that rest as that he had been crucified with Christ? Who lived in that rest as that he had certainly looked for trouble to come upon him? Yea, who lived not rather in delicacy and joy, seeking the world and pleasures thereof, caring for the flesh and carnal appetite, as though death and sin had been clean devoured? And what was this else then to make of Christ an earthly king? the word that we professed daily cried in our ears that our kingdom, our joy, our rest and felicity neither was, is, nor should be in the earth, neither in any transitory thing thereof, but in heaven, into which we must enter by many tribulations. But alas! we slept in such security that the sounds of this trumpet could of many never be perfectly understood But always we persuaded ourselves of a certain tranquility, as though the troubles whereof mention is made within the Scriptures of God, appertain nothing at all to this age, but unto such as of long time are past before us. And therefore was our Heavenly Father compelled to withdraw from us the presence of His Verity, whose voice in those days we could not believe, to the end that more earnestly we may thirst for the same, and with more obedience embrace and receive it. if ever it shall please His infinite goodness in such abundance to restore the same again. I mean nothing of those that followed Christ only for their bellies, for such, perceiving that they could not obtain their heart's desire of Christ, have grudged and left Him in body and heart, which things their blasphemous voices spoken against His eternal verity doth witness and declare. For such, brethren, be ye not moved, for in the time of their profession they were not of us, but were very dissemblers and hypocrites, and therefore God justly permitteth that they blaspheme the truth which they never loved. I mean not that ever such dissembling hypocrites shall embrace the verity, but I mean of such as, by infirmities of the flesh, and by natural blindness, which in this life is never altogether expelled, they could not give the very obedience which God's word required. Neither now, by weakness of faith, dare openly and boldly confess that which their hearts know to be most true, and yet lamenteth and mourneth both for the imperfection of past and present. From such shall not the amiable presence of Christ Jesus forever be withdrawn, but yet again shall the eyes of their sore troubled hearts behold and see that light of Christ's gospel wherein they most delight. The ministers who were with the distributors of this bread, the true word of God, wherewith the multitude within England was fed, lack not their offences, which also move God to send us to the sea. And because the offences of no man are so manifest unto me as are mine own, only of myself I will be the accuser. It is not unknown unto many that I, the most wretched, was one of that number who God appointed to receive that bread, as it was broken by Christ Jesus, to distribute, and give the same to such as He had called to this banquet. in that part of his table where he appointed me to serve. It is not in my knowledge nor judgment to define nor determine what portion or quantity every man received of this bread, neither yet how that which they received agreed with their stomachs. But of this I am assured, that the benediction of Christ Jesus so multiplied the portion that I received of his hands that during that banquet, this I write to the praise of his name and to the accusation of my own unthankfulness, The bread never failed when the hungry soul craved or cried for food. And at the end of the banquet, mine own conscience beareth witness that my hands gathered up the crumbs that were left in such abundance that my basket was full among the rest. To be plain, mine own conscience beareth record to myself how small was my learning and how weak I was of judgment when Christ Jesus called me to be His steward, and how mightily day by day and time by time He multiplied His graces with me If I should conceal, I were most wicked and unthankful. But alas, how blinded was my heart, and how little I did consider the dignity of that office, and the power of God that then multiplied and blessed the bread which the people received of my hands. This day mine own conscience beareth witness to myself. God, I take to record in my conscience that I delivered the same bread that I received of Christ's hands, and that I mixed no poison with the same, That is, I teach Christ's gospel without any mixture of men's dreams, devises, or fantasies. But alas, I did it not with such fervency, with such indifference, and with such diligence, as this day I know my duty was to have done. Some complained in those days that the preachers were indiscreet persons. Yea, and some called them railers. And worse, because they spake against the manifest iniquity of men, and especially of those that then were placed in authority, and stooled in the court, as in other offices universally throughout the realm, both in cities, towns, and villages. And among other, peradventure, my rude plainness displeased some, who did complain that rashly I did speak of men's faults, so that all men might know and perceive of whom I meant. But alas, this day my conscience accuseth me that I spake not so plainly as my duty was to have done. For I ought to have said to the wicked men expressly by his name, Thou shalt die the death. For I find Jeremiah the prophet to have done to pasture the high priest, and to Zedekiah the king, and not only him, but Helias, Elisha, Michael, Amos, Daniel, Christ Jesus himself, and after him his apostles, expressly to have named the bloodthirsty tyrants, abominable idolaters, and dissembling hypocrites of their days. If that we, the preachers within the realm of England, were appointed by God to be the salt of the earth, as His other messengers were before us, alas, why held we back the salt, where manifest corruption did appear? I accuse none but myself. The blind love that I did bear to this my wicked carcass was the chief cause that I was not fervent and faithful enough in that behalf, for I had no will to provoke the hatred of all men against me and therefore so touched I the vices of men in the presence of the greatest that they might see themselves to be the offenders. I dare not say that I was the greatest flatterer. But yet, nevertheless, I would not be seen to proclaim manifest war against the manifest wicked, whereof I unfaintedly ask my God mercy. As I was not so fervent in rebuking manifest iniquity, as it became me to have been, so was I not so indifferent a feeder as is required of Christ's steward. For in preaching Christ's gospel, albeit mine I, as God knoweth, was not much upon worldly promotion, yet the love of friends and carnal affection of some men with whom I was most familiar, allured me to make more residence in one place than in another, having more respect to the pleasure of a few than to the necessity of many. That day I thought I had not sinned if I had not been idle, but this day I know it was my duty to have had consideration how long I had remained in one place, and how many hungry souls were in other places, to whom, alas, none took pain to break and distribute the bread of life. Moreover, remaining in one place, I was not so diligent as mine office required, but sometimes by counsel of carnal friends I spared the body, sometimes I spent in worldly business of particular friends, and sometime in taking recreation and pastime by exercise of the body. And albeit men may judge these to be light and small offenses, yet I acknowledge and confess that only pardon should to me be granted in Christ's blood, that every one of these three offenses aforenamed, that is to say, the lack of fervency in reproving sin, the lack of indifference in feeding those that were hungry, and the lack of diligence in the execution of my office, deserve And beside these I was assaulted, yea, infected and corrupted with more gross sins. That is, my wicked nature desired the favors, the estimation and praise of men, against which, albeit that sometimes the Spirit of God did move me to fight, and earnestly did stir me, God knoweth I lie not, to sob and lament for those imperfections. Yet never ceased they to trouble me when any occasion was offered. And so privily and craftily did they enter into my breast that I could not perceive myself to be wounded till vain glory had almost gotten the upper hand. O Lord, be merciful to my great offense and deal not with me according to my iniquity, my great iniquity, but according to the multitude of Thy mercies. Remove me from the burden of my sin. For of purpose in mind to have avoided the vain displeasure of man, I spared little to offend thy godly majesty. Think not, beloved of the Lord, that thus I accuse myself without just cause, as though in so doing I might appear more holy, or that yet I do it of purpose and intent by occasion thereof to accuse other of my brethren, the true preachers of Christ, of like or of greater offenses. No, God is judged to my conscience that I do it even from an unfamed and sore troubled heart, as that I know myself previously to have offended the majesty of my God during the time that Christ's gospel had free passage in England. And this I do to let you understand that the taking away of the heavenly bread and this great tempest that now bloweth against the poor disciples of Christ within the realm of England, as toucheth our part, cometh from the great mercy of our heavenly Father, to provoke us to unfeigned repentance, for that neither preacher nor professor did rightly consider the time of our merciful visitation. But altogether so we spent the time as though God's word had been preached, rather to satisfy our fantasies than to reform our evil manners. Which thing? If we earnestly repent, then shall Jesus Christ appear to our comfort, be the storm never so great. Haste, O Lord, for Thy name's sake. The second thing that I find to be noted is the vehemency of the fear which the disciples endured in that great danger, being of longer continuance than ever they had at any time before. In St. Matthew's Gospel it appears that at another time there arose a great stormy tempest, and sore tossed the boat wherein Christ's disciples were laboring, but that was upon the daylight, and then they had Christ with them in the boat, whom they awaked, and cried for help unto him. for at that time he slept in the boat, and so were shortly delivered from their sudden fear. But now were they in the midst of the raging sea, and it was night, and Christ their Comforter absent from them, and cometh not to them neither in the first, second, nor third watch. What fear, trou you, were they in then? And what thoughts arose up out of their so troubled hearts during that storm? Such as this day be in like danger within the realm of England, doth by this storm better understand than my pen can express. But of one thing I am well assured, that Christ's presence would in that great perplexity have been to them more comfortable than ever it was before, and that patiently they would have suffered their incredulity to have been rebuked, so that they might have escaped the present death. But profitable it shall be and somewhat to our comfort to consider every parcel of their danger. And first ye shall understand that when the disciples passed to the sea to obey Christ's commandment, it was fair weather, and no such tempest seen. But suddenly the storm arose with a contrarious flow of wind when they were in the midst of their journey. For if the tempest had been as great in the beginning of their entrance to the sea as it was after when they were about the midst of their journey, neither would they have aventured such a great danger. neither yet had it been in their power to have attained to the midst of the sea. And so it may be evidently gathered that the sea was calm when they entered into their journey. Secondly, it is to be marked by what means and instruments was this great storm moved. Was the plunging of their oars in force of their small boat such as might stir the waves of that great sea? No, doubtless. But the Holy Ghost declareth that the seas were moved by a vehement and contrary wind which blew against their boat in the time of darkness. But seeing the wind is neither the commander nor mover of itself, some other cause is to be inquired which hereafter we shall touch. And last, it is to be noted and considered what the disciples did in all this vehement tempest. Truly they turned not back to be driven on foreland or shore by the vehemency of that contrary wind. For so it might be thought that they could not have escaped shipwreck and death. but they continually laboured in rowing against the wind, abiding the ceasing of that horrible tempest. Consider and mark, beloved in the Lord, what we read here to have chanced to Christ's disciples and to their poor boat. And you shall well perceive that the same thing hath chanced doth and shall chance to the true church and congregation of Christ, which is nothing else in this miserable life but a poor boat, travelling in the seas of this unstable and troublesome world toward the heavenly port and haven of eternal felicity which Christ Jesus to his elect hath appointed. This might I prove by the posterity of Jacob in Egypt, by the Israelites in their captivity, and by the church during the time that Christ himself did preach, and sometime after his resurrection and ascension, against whom the vehement storm did not rage immediately after they entered into the boat of their travail and tribulation. For the bloody sentence of Pharaoh was not pronounced against the seed of Jacob what time he did first enter into Egypt. Neither was the cruel counsel and devilish devise of proud Haman invented by and by after Israel and Judah were translated from their possessions. Neither yet in the time of Christ Jesus being conversant with his apostles in the flesh was there used any such tyranny against the saints of God as shortly after followed in the persecution of St. Stephen and other disciples. But all these in the beginning of their travail with the contrary wind had always some calm. That is, albeit they had some trouble, yet had they not extreme persecution. Even so, most dearly beloved, it happened now to the afflicted Church of God within the realm of England. At all times the true word of God suffered contradiction and repugnancy. And so the wind blew against us, even from the beginning of the late upspring of the gospel in England. But yet it could not stop our course till now of late days that the raging wind bloweth without bridle upon the unstable seas in the midst whereof we are in this hour of darkness. To write my mind plainly unto you, beloved brethren, this wind that always has blown against the Church of God is the malice and hatred of the devil. which rightly in this case is compared to the wind. For as the wind is invisible, and yet the poor disciples feel that it travels and leadeth their boat, so is the pestilent envy of the devil working always in the hearts of the reprobate, so subtle and crafty that it cannot be espied by God's elect nor by his messengers, till first they feel the blast thereof to blow their boat backward. And as the vehement wind causeth the waves of the sea to rage, And yet the dead water neither knoweth what it doth, neither yet can it cease nor refrain, so that both it is troubled by the wind, and also itself doth trouble Christ's disciples and their poor boat. So by the envy and malice of the devil are wicked and cruel as well subjects as princes, whose hearts are like the raging sea, compelled to persecute and trouble the true Church of Christ. And yet so blinded are they, and so thrall under the bondage of the devil, that neither can they see their manifest iniquity, neither yet can they cease to run to their own destruction. And hereof, England, hast thou manifest experience. For in the time of King Henry VIII, how the wolf, that wicked Winchester, and other, by the vehement wind of six bloody articles, by the devil devised, intended to have overthrown the poor boat and Christ's disciples, is too evidently known already. The bloody articles referred to were enacted in the year 1539 and consisted of a determination on the following six articles. Number one, that in the sacrament of the altar after the consecration there remained no substance of bread and wine, but under these forms the natural body and blood of Christ were present. Number two, that the communion in both kinds was not necessary to salvation to all persons by the law of God. Number three, that the marriage of priests was not to be allowed. Number four, that vows of chastity ought to be observed by the law of God. Number five, that the use of private masses ought to be continued. And number six, that auricular confession was expedient and necessary and ought to be retained in the church. Taken from Todd's Life of Cranmer, Volume 1, page 281. A legal sanction was thus given to the principal errors of potpourri, accepting the papal supremacy. But then had we Christ Jesus with us sleeping in the boat, who did not despise the faithful crying of such as then were in trouble, but by his mighty power, gracious goodness, and invincible force of his holy word, he compelled those wicked winds to cease, and the raging of those seas to be stilled and calmed. So that all the hearts of God's elect within the realm of England did wonder at that sudden change, while that under a lamb the fearful edge of that devouring sword was taken from the necks of the faithful, and the tyranny of those ravaging and bloodthirsty wolves, I mean of Wiley Winchester and of some other his brethren, the sons of the devil, was repressed for a time. But yet ceased not the devil to blow his wind, but by his wicked instruments found the means how against nature the one brother should assent to the death of the other. But he could not hinder the course of the travelling boat, but forth she goeth in despite of the devil, who then more cruelly raged, perceiving his own honour and service, that is, his detestable mass, to be disclosed and opened before the people, to be damnable idolatry, and assured damnation such as put their trust in it. and therefore began he more craftily to work, in finding the same instruments apt enough, whose labours he had used before, he blew such mortal hatred between two which appeared to have been the chief pillars under the king. For that wretched, alas, and miserable Northumberland could not be satisfied till such time as simple Somerset most unjustly was bereft of his life. What the devil and his members, the pestilent Papists, meant by his away-taking, God compelled my tongue to speak in more places than one, and especially before you and in the new castle, as Sir Robert Brandlings did not forget of long time after. God grant that he may understand all other matters spoken before him then, as at other times, as rightly as he did, that mine interpretation of the vineyard, whose hedges, ditches, tours, and winepress God destroyed because it would bring forth no good fruit, and that he may remember that whatever was spoken by my mouth that day is now complete and come to pass, except that the final destruction and vengeance of God is not yet fallen upon the greatest offenders, as assuredly short it shall, unless that he and such other of his sort that then were enemies to God's truth will speedily repent and that earnestly of their stubborn disobedience. God compelled my tongue, I say openly to declare, that the devil and his ministers intended only the subversion of God's true religion by that mortal hatred amongst those which ought to have been most assuredly knit together by Christian charity and by benefits received, and especially that the wicked and envious papist, by that ungodly breach of charity, diligently minded the overthrow of him that to his own destruction procured the death of his innocent friend. Thus I say I was compelled of conscience oftener than once to affirm that such as saw and invented the means how the one should be taken away saw and should find the means also to take away the other and that all that trouble was devised by the devil and his instruments to stop and let Christ's disciples and their poor boat. But that was not able because she was not yet come into the midst of the sea. Transubstantiation the bird that the devil hatched by Pope Nicholas and Scythe that time, fostered and nourished by all his children, priests, friars, monks, and other his conjured and sworn soldiers, and in these last days, chiefly by Stephen Gardner and his black brood in England, transubstantiation, I say, was not then clearly confuted and mightily overthrown, and therefore God put wisdom in the tongues of his ministers and messengers to utter that vain vanity footnote to disclose that vain vanity and especially gave such strength to the pen of that reverend father in God Thomas Cranmer Archbishop of Canterbury footnote transubstantiation overthrown by Thomas Cranmer Archbishop of Canterbury end of footnote to cut the knots of devilish sophistry linked and knit by the devil's gardener and his blind buzzards to hold the verity of God under bondage. Footnote. In 1550, Cranmer published A Defense of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Our Savior Christ. Gardiner, in 1551, answered this in an explication and assertion of the true Catholic faith touching the most blessed sacrament of the altar with a computation of a book written against the same. In reply to this, Cranmer published his well-known work, An Answer by the Reverend Father and God, Thomas Archbishop of Canterbury, Primate of All England and Metropolitan, unto a crafty and sophistical cavillation devised by Stephen Gardner DOCTOR OF LAW, LATE BISHOP OF WINCHESTER, AGAINST THE TRUE AND GODLY DOCTRINE OF THE MOST HOLY SACRAMENT OF THE BODY AND BLOOD OF OUR SAVIOR CHRIST. LONDON, 1553. WHEREIN STANDETH ALL THE HOLINESS OF PAPISTS, AND TO COMMAND COMMON BREAD TO BE USED AT THE LORD'S TABLE, AND ALSO TO TAKE AWAY THE MOST PART OF SUPERSTITION, KNEELING AT THE LORD'S SUFFERER, EXCEPTED, WHICH BEFORE PROFANED CHRIST'S TRUE RELIGION. Then, dear brethren, was the boat in the midst of the sea, and suddenly arises the horrible tempest, most fearful and dolorous. Our king is taken away from us, and the devil bloweth in such organs, footnote, inspires such instruments, end of footnote, as always he had found obedient to his precepts, and by them he inflameth the heart of that wretched and unhappy man whom I judge more to be lamented than hated. To covet the imperial crown of England to be established to his posterity, and what thereupon hath succeeded, is not now necessary to be written. Of this short discourse, beloved in the Lord, ye may consider and perceive two special notes. The first, that the whole malice of the devil hath always this end, to vex and overthrow Christ's afflicted church. For what else intended the devil and his servants, the pestilent papists, by all these their crafty policies, during the time that Christ's gospel was preached in England, than the subversion of the same gospel, and that they might recover power to persecute the saints of God? as this day in the hour of darkness they have obtained for a time to their own utter destruction. Let no man wonder, though I say, that the crafty policies of pestilent Papists wrought all mischief. For who could better work mischief than such as bore authority and rule? And who, I pray you, ruled that rost of the court all this time by stout courage and proudness of stomach but Northumberland? But who, I pray you, under King Edward, ruled all by counsel and wit? Shall I name the man? I will write no more plainly now than my tongue spake the last sermon that it pleased God that I should make before that innocent and most godly King, Edward VI, and before his council at Westminster, and even to the faces of such as of whom I meant, entreating this place of Scripture. That is, he that eateth bread with me hath lifted up his heel against me. I made this affirmation, that commonly it was seen that the most godly princes had officers and chief counsellors most ungodly, conjured enemies to God's true religion and traitors to their princes, not that their wickedness and ungodliness was speedily perceived in the spied out of the said princes and godly men, but that for a time those crafty colourers who could so cloak their malice against God and His truth, and their hollow hearts toward their loving masters, that by worldly wisdom and policy at length they attained to high promotions. And for the proof of this my affirmation, I recited the histories of Achitophel, Sobna, and Judas, of whom the two former had high offices and promotions with great authority under the most godly princes, David and Hezekiah. and Judas was purse-master with Christ Jesus. And when I had made some discourse in that matter, I moved this question. Why permitted so godly princes, so wicked men, to be upon their counsel and to bear office and authority under them? To the witch I answered, that either they so abounded in worldly wisdom, foresight, and experience, touching the government of a commonwealth, that their counsel appeared to be so necessary that the commonwealth would not lack them. And so, by the color, to preserve the tranquility and quietness in realms, they were maintained in authority. Or else, they kept their malice which they bared towards their masters and God's true religion so secret in their breath that no man could espy it until, by God's permission, they awaited for such occasion and opportunity that they uttered all their mischief so plainly that all the world might perceive it. and that was most evident by Achitophel and Sobna. For of Achitophel it is written that he was David's most secret counselor, and that because his counsel in those days was like the oracle of God. And Sobna was unto good King Hezekiah, sometime comptroller, sometime secretary, and last of all treasurer. To the witch offices he had never been promoted under so godly a prince, if the treason and malice which he bare against the king and against God's true religion had been manifestly known. No, I quote, no. Sobna was a crafty fox and could show such a fair countenance to the king that neither he nor his council could despise such malicious treason. But the prophet Isaiah was commanded by God to go to his presence and to declare his traitorous heart and miserable end. Was David's, say I, and Ezekiah's princes of great and godly gifts and experience, abused by crafty counsellors and dissembling hypocrites? What wonder is it, then, that a young and innocent king be deceived by crafty, covetous, wicked, and ungodly counsellors? I am greatly afraid that Achitophel be counsellor, that Judas bear the purse, and that Sobna be scribe, comptroller, and treasurer. Footnote. Achitophel is Ahithophel, and Sobna is Shevna. This and somewhat more I spake that day, not in a corner, as many yet can witness, but even before those whom my conscience judged worthy of accusation. And this day no more do I write, albeit I may justly, because they have declared themselves more manifestly, but yet do I affirm that under that innocent king pestilent Papists had greatest authority Oh, who was judged to be the soul and life to the Council in every matter of weighty importance? Who but Sobna? Footnote. Under the characters of Shebna, Knox refers to Sir William Pollett, created in 1551 Marquis of Winchester, who was successively Comptroller, Secretary, and Lord Treasurer to Edward VI, and was continued in that office by Queen Mary. He had declared himself to Cranmer in favor of Lady Jane Grey, and had railed against the Princess Mary as here intimated. Yet when Cranmer was committed to the Tower in September 1553, he was not ashamed to sit among his examiners and treat him with severity. During seven reigns of political and religious discord, he enjoyed a course of prosperity, likening himself to the pliable willow, not the stubborn oak. He died in 1572, having attained the great age of ninety-seven. Who could best dispatch businesses that the rest of the Council might hawk and hunt and take their pleasure? None like unto Sobna. Who was most frank and ready to destroy Somerset and set up Northumberland? Was it not Sobna? Who was most bold to cry, BASTARD, BASTARD, INCENTIOUS BASTARD, INCESTUOUS BASTARD, MARY SHALL NEVER REIGN OVER US? And who, I pray you, was most busy to say, Fear not to subscribe with my Lords of the King's Majesty, Most Honourable Privy Council. Agree to His Grace's last will and perfect testimony, And let never that obstinate woman come to authority. She is an errant papist. She will subvert the true religion, And will bring in strangers to the destruction of this commonwealth. Which of the Council, I say, had these in greater persuasions against Mary, To whom now he crouches in Neelith, Sobna the treasurer. And what intended such traitorous and dissembling hypocrites by all these in such like crafty slights and counterfeit conveyance? Doubtless the overthrow of Christ's true religion, which then began to flourish in England, the liberty whereof fretted the guts of such pestilent papists, who now have gotten the days which they long looked for, but yet to their own destruction and shame. for in spite of their heads the plagues of God shall strike them. They shall be comprehended in the snare which they prepare for other, and their own counsel shall make themselves slaves to be a proud, mischievous, unfaithful, and vile nation. But now to the second note of our discourse, which is this. Albeit the tyrants of this earth have learned by long experience that they are never able to prevail against God's truth, yet because they are bound slaves to their master the devil, They cannot cease to persecute the members of Christ when the devil blows his wind into the darkness of the night, that is, when the light of Christ's gospel is taken away and the devil reigneth by idolatry, superstition and tyranny. This most evidently may be seen from the beginning of this world to the time of Christ and from thence till this day. Ishmael might have perceived that he could not prevail against Isaac because God had made his promise unto him. as no doubt Abraham their father teached to his whole household. Esau likewise understood the same of Jacob. Pharaoh might plainly have seen by many miracles that Israel was God's people whom he could not utterly destroy. And also the scribes and Pharisees and chief priests were utterly convicted in their conscience that Christ's whole doctrine was of God and that to the prophet and commodity of man his miracles and works were wrought by the power of God and therefore that they could never prevail against him. And yet, as the devil stirred them, stirred then none of those who could refrain to persecute him, whom they knew most certainly to be an innocent. This I write, that ye shall not wonder, albeit now ye see the poisoned Papist, wicked Winchester, and dreaming Durst me, with the rest of their faction, who sometimes were so confounded that they neither durst nor could speak nor write in the defense of their heresy, now so to rage in triumph against the eternal truth of God, as though they had never assayed the power of God speaking by His true messengers. Wonder not, Herat, I say, beloved brethren, that the tyrants of this world are so obedient and ready to follow the cruel counsels of such disguised monsters, for neither can the one nor the other refrain because both sorts are as subject to obey the devil, their prince and father, as the unstable sea is to lift up the waves when the vehement wind bloweth upon it. It is fearful to be heard that the devil hath such power over any man, but yet the word of God hath so instructed us, and therefore, albeit it be contrary to our fantasy, yet we must believe it, for the devil is called the prince and god of this world because he reigneth and is honored by tyranny and idolatry in it. He is called the Prince of Darkness that has power in the air. It is said that he works in the children of unbelief because he stirs them to trouble God's elect. As he invaded Saul and compelled him to persecute David, and likewise he entered into the heart of Judas and moved him to betray his master. He is also called Prince over the sons of pride and father of all those that are liars and enemies to God's truth. over whom he hath no less power this day than sometimes he had over Annas and Caiaphas, whom no man denieth to have been led and moved by the devil to persecute Christ Jesus and his most true doctrine. And therefore wonder not, I say, that now the devil rages in his obedient servants, Wiley Winchester, Dreaming Dursme, and Bloody Bonner, with the rest of their butcherly brood, For this is their hour and power granted to them. They cannot cease nor assuage their furious fumes. For the devil, their sire, stirreth, moveth, and carrieth them, even at his while. But it is in this that I declare the power of the devil working in cruel tyrants. Think you that I attribute or give to him or to them power at their pleasure? No, not so, brethren, not so. For as the devil hath no power to trouble the elements, but as God shall suffer, so hath worldly tyrants, albeit the devil hath fully possessed their hearts, no power at all to trouble the saints of God, but as their bridal shall be loosed by God's hands. And herein, dear brethren, standeth my singular comfort this day, when I hear that those bloody tyrants within the realm of England doth kill, murder, destroy, and devour man and woman, as ravenous lions now loosed from bonds. I lift up, therefore, the eyes of mine heart, as my iniquity and present dolor will suffer. To my Heavenly Father will I say, O Lord, those cruel tyrants are loose by thy hand, to punish our former ingratitude, whom we trust thou wilt not suffer to prevail for ever. But when thou hast corrected us a little, and hast declared unto the world the tyranny that lurked in their boldened breasts, then wilt thou break their jaw-bones and will shut them up in their caves again, that the generation and posterity following may praise thine holy name before thy congregation. Amen. When I feel any taste or motion of these promises, then think I myself most happy, and that I have received a just compensation, albeit I and all that to me in the earth belong and should suffer the present death. Knowing that God shall yet show mercy to his afflicted church within England, and that he shall repress the pride of these present tyrants, like as he hath done before of those that were before our days. And therefore, beloved brethren, in our Saviour Jesus Christ hold up to God your hands that are fainted through fear, and let your hearts that have in these dolorous days slept in sorrow, awake and hear the voice of your God, who sweareth by himself that he will not suffer his church to be oppressed forever, neither that he will despise our sobs to the end, If ye will row and strive against this vehement wind, I mean, if that we will not run back, headlings, to idolatry, then shall this storm be assuaged in despite of the devil. Christ Jesus shall come with speed to your deliverance, and he shall pierce through the wind, and the raging sea shall obey, and bear his feet and body as the massy, stable, and dry land. Be not moved from the sure foundation of your faith, for albeit that Christ Jesus be absent from you as He was from His disciples in that great storm, by His bodily presence yet He is present by His mighty power and grace. He stands upon the mountain in security and rest, that is, His flesh and whole humanity is now in heaven and can suffer no such trouble as sometimes He did, and yet He is full of pity and compassion and doth consider all our travail, anguish, and labors. Wherefore it is not to be doubted but that he will suddenly appear to our great comfort. The tyrants of this world cannot keep back his coming, more than might the blustering wind and raging seas let Christ to come to his disciples when they looked for nothing but for the present death. And therefore yet again I say, beloved in the Lord, let your hearts attend to the promises that God hath made unto true repentant sinners. and be fully persuaded with a constant faith that God is always true and just in His performance of His promises. You have heard these days spoken of very plainly, when your hearts could fear no danger, because you were nigh the land, and the storm was not yet risen. That is, you were young scholars of Christ, when no persecution was seen or felt. But now ye are coming to the midst of the sea, for what part of England heard not of your profession? And the vehement storm whereof we then almost in every exhortation spake of, is now suddenly risen up. But what, hath God brought you so far forth that ye shall both in souls and bodies every one perish? Nay, my whole trust in God's mercy and truth is to the contrary. For God brought not his people into Egypt, and from thence through the Red Sea, to the intent that they should perish therein. but that he of them should show a most glorious deliverance. Neither sent Christ his apostles into the midst of the sea, and suffered the blustering storm to assault them and their boat, to the intent they should perish there. But because he would the more have his great goodness towards them felt and perceived, in so mightily delivering them out of the fear of perishing, giving us thereby an example that he would do the like to us, if we abide constant in our profession and faith, withdrawing ourselves from superstition and idolatry. We gave you warning of these days long ago, for the reverence of Christ's blood let these words be marked. The same truth that spake before of these most dolorous days forsake also the everlasting joy prepared for such as should continue to the end. The trouble is come, O dear brethren, look for the comfort, and after the example of the apostles abide in resisting this vehement storm a little faith. The third watch is not yet ended. Remember that Christ Jesus came not to his disciples till it was the fourth watch, and they were then in no less danger than ye be now. For there they fainted, and their bodies were in danger. But Christ Jesus came when they looked not for him, and so shall he do to you. if ye will continue in the profession that ye have made. This dare I be bold to promise, in the name of him whose eternal verity and glorious gospel ye have heard and received, who also putteth in to mine heart an earnest thirst, God knoweth I lie not, of your salvation, and some care also for your bodies, which now I will not express. Thus shortly I have passed through the outrageous tempest wherein the disciples of Christ were tempted, after that the great multitude were, by Christ, fed in the desert, omitting many profitable notes which might well have been marked in the text, because my purpose is, at this present, not to be tedious, nor yet curious, but only to note such things as be agreeable to these most dolorous days. And so, let us now speak of the end of this storm and trouble, in which I find four things chiefly to be noted. that the disciples of the presence of Christ were, one, more afraid than they were before. Secondly, that Christ uses no other instrument but his word to pacify their hearts. Thirdly, that Peter in affirmancy first left his boat and yet feared after. Last, that Christ permitted neither Peter nor the rest of his disciples to perish in that fear, but gloriously delivered all and pacified the tempest. Their great fear and the cause thereof are expressed in the text in these words. When the disciples saw him walking upon the sea, they were afraid, saying that he was a spirit, and they cried through fear. It is not my purpose in this treatise to speak of spirits, nor yet to dispute whether spirits good or bad may appear and trouble men, neither yet to inquire why man's nature is afraid for spirits, and so vehemently abhorred their presence and company. But my purpose is only to speak of things necessary for this time. And first, let us consider that there were three causes why the disciples knew not Christ, but judged him to be a spirit. The first cause was the darkness of the night. The second cause was the unaccustomed vision that appeared, and the third was the danger and tempest in which they so earnestly laboured for the safeguard of their selves. The darkness, I say, of the night leaded their eyes to see him, that is, hindered their eyes to see him. And it was above nature that a massy, heavy, and weighty body of a man, such as they understood their Master Christ to have, should walk, go upon, or be borne up of the water of the raging sea, and not sink. And finally, the horror of the tempest and great danger that they were in persuaded them to look for none other but certainly to be drowned. And so all these three things, concurring together, confirmed them in this imagination, that Christ Jesus, who came to their great comfort and deliverance, was a fearful and wicked spirit appearing to their destruction. What here chants to Christ himself, that I might prove to have chanced, and daily to to the verity of his blessed word in all ages from the beginning. For as Christ himself in this their trouble was judged and esteemed by his disciples at the first sight to be a spirit or fantastical body, so is the truth and sincere preachings of his glorious gospel sent by God for man's most comfort, deliverance from sin, and quietness of conscience when it is first offered and truly preached. It is, I say, no less but judged to be hearsay and deceivable doctrine sent by the devil to man's destruction. The cause hereof is the dark ignorance of God, which in every age from the beginning so overwhelmed the world that sometimes God's very elect were in like blindness and error with the reprobate. As Abraham was an idolater, Moses was instructed in all the arts of the Egyptians, Paul, a proud Pharisee, conjured against Christ in his doctrine, and many in this same our age when the truth of God was offered unto them, were sore afraid and cried against it, only because the dark clouds of ignorance had troubled them before. But this matter I omit and let pass till more opportunity. The chief note that would have you well observed and mark in this preposterous fear of the disciples is this. The more nigh deliverance and salvation approaches, the more strong and vehement is the temptation of the Church of God And the more nigh that God's vengeance approaches to reprobate, the more proud, cruel, and arrogant are they. Whereby it commonly cometh to pass that the very messengers of life are judged and deemed to be the authors of all mischief. And this in many histories is evident. When God had appointed to deliver the afflicted Israelites by the hand of Moses from the tyranny of the Egyptians, and Moses was sent to the presence of Pharaoh for the same purpose, Such was their affliction and anguish by the cruelty which newly was exercised over them, that with open mouths they cursed Moses, and no doubt in their hearts they hated God who sent him, alleging that Moses and Aaron was the cause, the whole cause, of their last extreme trouble. This like is to be seen in the book of Kings, both under Elisha and Isaiah the prophets. For in the days of Joram, son of Achab, was Samaria besieged by the king of Syria. In which Samaria, no doubt, albeit the kings and the most multitude were wicked, there was yet some members of God's elect church which were brought to such extreme famine that not only things of small prices were sold beyond all measure, but also women against nature were compelled to eat their own children. In this same city, Elysius, the prophet, most commonly was conversant and dwelt by whose counsel and commandment, no doubt, the city was kept. For it appeareth the king to lay that to his charge, when he, hearing the piteous complaint of the woman, who for hunger had eaten her own son, rent his clothes, with a solemn open vow that the head of Alicius should not stand upon his body that day. If Alicius had not been of counsel that the city should have been kept, Why should the king more have fumed against him than against others? But whether he was the author of defending the city or not, all is one to my purpose. For before the deliverance was the church in such extremity that the chief pastor of that time was sought to be killed by such as should have defended him. The like is read of Ezekias, who, defending his city Jerusalem and resisting proud Sennacherib, no doubt obeying the counsel of Isaiah, at length was so oppressed with sorrow and shame by the blasphemous words of Rabshakee, that he had no other refuge but in the temple of the Lord, as a man desperate and without comfort, to open the disdainful letters sent unto him by that haughty and proud tyrant. By these and many histories more it is most evident that the more nigh salvation and deliverance approaches, the more vehement is the temptation and trouble. This I write to admonish you. that albeit yet you shall see tribulation so abound, that nothing shall appear but extreme misery without all hope of comfort, that yet ye decline not from God, and that albeit sometimes ye be moved to hate the messengers of life, but therefore you shall not judge that God will never show mercy after. No, dear brethren, as He has entreated and dealt with others before you, so will He do you. God will suffer tribulation and dolor abound, that no manner of comfort shall be seen in the man, to the intent that when deliverance cometh the glory may be his, whose only word may pacify the tempest's most vehement. He drowned Pharaoh and his army. He scattered the great multitude of Ben-Hadad, and by his angel killed the host of Sennacherib and so delivered his afflicted with nothing appeared to them but utter destruction. So shall he do to you, beloved brethren, if patiently ye will abide his consolation and counsel. God open your eyes that rightly ye may understand the meaning of my writings. Amen. But yet, peradventure, you wonder not a little why God permitted such bloodthirsty tyrants to molest and grieve his chosen church. I have recited some causes before, and yet more I could recite, but at this time I will hold me content with one. The justice of God is such that He will not pour forth His extreme vengeance upon the reprobate until such a time as their iniquity be so manifest that their very flatterers cannot excuse it. Pharaoh was not destroyed till his own household servants and subjects abhorred and condemned his stubborn disobedience. Jezebel and Athaliah were not thrust from this life into hell till all Israel and Judah were witnesses of their cruelty and abominations. Judas was not hanged till the princes of the priests bear witness of his traitors, act, and iniquity. And to pass over the tyrants of old time, whom God hath plagued, let us come to the tyrants which now are within the realm of England, whom God will not long spare. If Stephen Gardiner, Cuthbert Tunstall, and Butcherly Bonner, false bishops of Winchester, Dursney, and of London, had for their false doctrine and traitorous acts suffered death, when they justly deserved the same, then would errant Papists have alleged, as I and others have heard them do, that they were man-reformable, that they were meat-instruments for a commonwealth, that they were not so obstinate and malicious as they were judged. Neither that they thirsted for the blood of any man. A virgin arose in England. And of Lady Mary, who hath not heard that she was sober, merciful, and one that loved the commonwealth of England? Had she, I say, and such as now be of her pestilent counsel been sent to hell before these days, then should not their iniquity and cruelty be so manifestly have appeared to the world. For who could have thought that such cruelty could have entered into the heart of a woman, and into the heart of her that is called a virgin, that she would thirst the blood of innocents, and of such as by just laws and faithful witness can never be proved to have offended by themselves? I find that Athaliah, through appetite to reign, murdered the seed of the kings of Judah, and that Herodias' daughter, at the desire of a whorish mother, obtained the head of John the Baptist, but that ever a woman that suffered herself to be called the most blessed virgin caused so much blood to be spilt for establishing of a usurped authority I think is rare to be found in Scripture or history. I find that Jezebel, that cursed idolatress, caused the blood of the prophets of God to be shed, and Navoth to be murdered unjustly for his own vineyard. But yet I think she never created half so many gallows in all Israel as mischievous Mary hath done within London alone. Sir Thomas Wyatt and others, when the marriage of Philip and Mary was proposed in January 1554, had taken arms to prevent a union from which they anticipated many calamities to England, but their ill-concocted scheme was speedily suppressed and seventeen gallows were erected in the most public places of London, when forty-seven persons were executed. But you Papists will excuse your Mary the Virgin. Well, let her be your Virgin, and a God's meet her to maintain such idolaters. Yet shall I rightly lay to her charge that which I think no Papist in England will justify nor defend. And therefore, O ye Papists, here I will a little turn my pen unto you. Answer unto this question, O Seat of the Serpent. Would any of you confess two years ago that Mary, your mirror, had been false, dissembling, unconstant, proud, and a breaker of promises, except such promises as she had made to your God, the Pope, to the great shame and dishonor of her noble father? I am sure you would full little have thought it in her. And now, does she not manifestly show herself to be an open traitoress to the imperial crown of England, contrary to the just laws of the realm, to bring in a stranger and make a proud Spaniard king, to the shame, honour and destruction of the nobility, to the spoil from them and theirs of their honours, lands, possessions, chief offices and promotions, to the utter decay of the treasures, commodities, navies and fortifications of the realm, to the abasing of the yeomanry, to the slavery of the community, to the overthrow of Christianity and God's true religion, and finally to the utter subversion of the whole public estate and commonwealth of England? Let Norfolk and Suffolk, let her own promise and proclamation, let her father's testament, let the city of London, let the ancient laws and acts of Parliament before established in England be judged betwixt mine accusation, and her most traitorous iniquity. First her promise and proclamation did signify and declare that neither she would bring in, neither yet marry, any stranger. Northfolk and Suffolk and the city of London doth testify and witness the same. The ancient laws and acts of Parliament pronounce that it treason to transfer the crown of England into the hands of a foreign nation, and that the oath made to observe the said statutes cries out. that all they are perjured that consent to that her traitorous fact. Speak now, O ye Papists, and defend your monstrous mistress, and deny, if you can, for shame, that she hath not uttered herself to be born, alas thereof, to the ruin and destruction of noble England. O, who would have ever believed, I write now in bitterness of heart, that such an unnatural cruelty should have had dominion over any reasonable creature. But the saying is too true that the usurped government of an affectionate woman is a rage without reason. 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