A Fort for the Afflicted

The sixth Psalm.

D Auid sore troubled both in body and spirit, lamentably prayeth unto God: which that you may more surely understand, I will attempt to express in moe words. David speaketh unto God, as he would speak unto a man: in this manner.

O Lord, I feel what is the weight and strength of thy displeasure, I have experience howe intolerable is the heaviness of thine hand, which I most wretched man have provoked against myself, by my horrible sins. Thou whippest me and scourgest me bitterly, yea, thou so vexest me, that unless thou withdraw thine hand, and remit thy displeasure, there resteth nothing unto me, but utterly to be confounded. I beseech thee O Lord, rage not, neither be commoued against me above measure, remit and take away thy heavy displeasure, which by mine iniquity I have provoked against myself.

This appeareth to have been the meaning of David in his first words, whereby he declareth him self to have felt the gre • uous wrath of God before that he burst forth to these words. In which first is to be noted • that the Prophet doeth acknowledge all troubles, that he sustained as well in body as in spirit, to be sent of God, and not to happen unto him by chance: for herein peculiarly differ the sons of God, frō the reprobate, that the sons of God know both prosperity and adversity, to be the gifts of GOD only, as Job doeth witness. And therefore in prosperity commonly they are not insolent, nor proud, but even in the day of joy and rest they look for trouble and sorrow. Neither yet in the time of adversity, are they altogether left without comfort, but by one mean or other God showeth unto them that the trouble shall have ende. Where contrariwise the reprobate taking all things of chance, or else making an idol of their own wisdom, in prosperity are so puffed up, that they forget God, without any care that trouble should follow: And in adversity they are so deject, that they look for nothing bu • Hell.

Here must I put you in mind (dearly beloved) howe often you and I have talked together of these present days, till neither of us both could refrain tears, when no such apparance there was seen by man. How often have I said unto you, that I looked daily for trouble, and that I wondered at it, that so long I did escape it? What moved me to refuse, and that with displeasure of all men, even of those that best loved me, those high promotions that were offered by him, whō God hath takē frō us for our offenses? Assuredly the foresight of troubles to come. How oft have I said unto you that the time would not be long, that England would give me bread? Advise with the last letter, that I wrote unto your brother in law, & consider, what is therein contained.

While I had this trouble, you had the greater, sent (I doubt not) to us both of God: that in that great rest, and (as we cal it) whē the gospel triumphed, we should not be so careless and so insolent, as others were. Who albeit they professed Christ in mouth, yet sought they nothing but the world with hand, with foot, with counsel and wisdom. And albeit at this present our comfort appeareth not, yet before all the plagues be poured forth, it shall be known that there is a God, who taketh care for his own. Secondarily is to be noted, that the nature and ingenie of the very sons of God in the time of their trouble, is, to impute unto God some other affection, then there is or can be in him towards his children. And sometime to complain upon God, as that he did those things that in very deed he cannot do, to his elect. David & Job often complain that God hath left them, was become their enemy, regarded not their prayers, & took no heed to deliver them. And yet impossible it is, that God either shall leave his chosen, or that he shall despise the humble petitions of such, as do call upon his support. But such complaints are the voices of the flesh, wherewith God is not offended, to the forsaking & rejection of his elect, but pardoneth them among other innumerable infirmities & sins. And therefore (dearly beloved) despair you not, albeit the flesh sometime burst out into heavy complaints, as it were accusing God: you are not more perfect then was David and Job. And you cannot be so perfect as Christ himself was, who upon the cross cried: My God, my God, why hast thou forsaken me? Consider, dear mother, how lamentable and horrible were these words, to the only son of God. And David in the 88. Psal. (which for better understanding, I desire you read) complaineth upon God, that night & day he had cried, and that yet he was not delivered But (saith he) my soul is replenished with dolour, I am as a man without strength. I am like unto those that are gone down into the pit, of whom thou hast no more mind, like unto those that are cut of by thy hand: Thou hast put me in a deep dungeon, all thy wrath lieth upon me: Why leavest thou me, Lord? why hydest thou thy face from me? thou hast removed all my friends from me, thou hast made me odious unto them. And thus he endeth his Psalm and complainte without mention of any comfort at all received. And Job in diverse places of his book maketh even the like complaints, sometime saying, that God was his enemy, and had set him as it were a mark to shoot at, and therefore that his soul desired the very destruction.

These things I recite unto you, dearly beloved, understanding what have been your troubles heretofore: and knowing that Satan will not cease now to persuade to your tender conscience, that none of God his elect hath been in like case as you are, but by these presidentes and many other places, which now to collect I have no opportunity, it plainly doth appear that God his chosen vessels have suffered the like temptations. I remember that often you have complained upon the grudging and murmuring that you found, which in yourself fearing that it provoked God to more displeasure: Behold and consider deer mother, what God hath borne with his saints before: will he not bear the same with you, being most sorry for your imperfections? He cannot other wise do • . But as his wisdom hath made us all of one mass and nature, earth and earthly: and as he hath redeemed us with one price, the blood of his only son, so he according to his promise like mercifully pardoneth doneth the offenses of all those that cal upon the name of the Lord Jesus, of those I mean that refuse all other Justice but his alone.

But to our matter of these presidents, plain it is that God his elect, before you have suffered the like cross, as presently you suffer, that they have complained as you complain, that they have thought themselves abject, as you have thought, and yet may think yourself: and yet nevertheless they were sure in GOD his favor. Hope dear mother and look you for the same, hope I say against hope.

Howe horrible the pain is to suffer that cross, can none express, except such as have proved it: fearful it is for the very pain it self: but most fearful it is, for that the godly so tormented, judge God to be angry, in furor and in rage against them, as is before expressed. Seeing we have found this cross to appertain to God his children, profitable it shall be, and necessary to search out the causes of the same. Plain it is that not only God worketh all to the profit of his elect, but also that he worketh it of such love towards them and with such wisdom, that otherwise things could not be: and this to understand, is very profitable, partly to satisfy the grudging complaints of the flesh, which in trouble commonly doeth question, Why doth God this or that? And albeeit the flesh in this earth can never be fully satisfied: but even as hunger and thirst from time to time assaulteth it, so do others more gross imperfections, yet the inward man which sobbeth unto God (knowing the causes why the very just are so troubled and torm • nted in body and spirit in this life) receiveth some comfort and getteth some stay of God his mercy, by knowing the causes of the trouble. Al causes may I not here recite: but two or three of the principal will I touche.

The first is to provoke in God his elect an ha •• ed of sin, and unfeignedly repentance of the same 〈◊〉 the which cause if it were rightly considered, were sufficient to make all spirit • all and co • porall troubles tolerable unto us. For seeing it is so that without repentance no man doeth attain to GOD his mercy (for it is now appointed by him whose wisdom is infinite, I mean of those that are converted to the feeling of sin) and that without mercy no man can come to joy: is not that which causeth us to understand what repentance is, gladly to be received and embraced? Repentance containeth within it a knowledge of sin, a dolour for it, and a hatred of it together with hope of mercy.

It is very evident that God his own children have not at all times the right knowledge of sin: that is to say, how odious it is before God: Much less have they the dolour of it, & hatred of it. Which if they had, as they could not sin, so could they never be able, having that same very sense of God his wrath against sin, to delight in anything that appertaineth to the flesh, more then the woman whom God hath appointed by the help of man, to produce mankind, could ever delight in man, if at all times she felt the same pangues of dolour and pain, that she doeth in her childebyrth. And therefore doeth God for such purposes as are known to himself, sometime suspend from his own children, this fore said sense and feeling of his wrath against sin. As no doubt, here he did with David, not only before his sin, but also sometime after.

But least the sons of God should become altogether insolent like the children of the world, he sendeth unto them some portion of this foresaid cup: in drinking whereof they come to such knowledge as they never had before. For first they feel the wrath of God working against sin: whereby they learn the justice of God, to be even such as he himself pronounceth that he may suffer no sin unpunished. And thus begin they as well to morne for their offenses, as also to hate the same, which otherwise they could never do: for nothing is so pleasing to the corrupt nature of man, as is sin: and things pleasing to nature, cannot nature of it self hate.

But in this conflict, as God his childr̄ feel torments, and those most grievous, as they mourn, and by God his holy spirit begin to hate sin: so come they also to a more high knowledge: that is, that man cannot be savior to himself, for how shall he save himself from hell, that cannot save himself from anguish and trouble here in the flesh, while he yet hath strength, wit, reason, and understanding: and therefore must he be compelled in his heart, to acknowledge, that there is another mediator between God his justice and mankind, then any that ever descended of the corrupt state of Adam, yea then any creature, that only is a creature: and by the knowledge of this mediator at the last, the afflicted cometh by some sense and lively feeling of God his great mercy declared unto mankind, albeeit they be not so sensible as is the pain: and albeeit that torment by this knowledge is not hastily removed, yet hath the patient some hope, that all dolour shall have ende: and that is the cause why he sobbeth and gro • eth, for an ende of pain, why also he blasphemeth not God, but crieth for his health even in the midst of his anguish. Howe profitable this is to the children of God, and what it worketh in them as the plain scripture teacheth, so experience letteth us understand.

Verilie even so profitable as it is to mourn for sin, to hate the same, to know the mediator betwixt God and man, and finally to know his loving mercy towards them: So necessary is it to drink this foresaid cup. What it worketh in them, none knoweth but such as taste it.

In David it is plain, that it wrought humility and abjection of himself.

It took from him the great trust he had in himself. It made him daily to fear and earnestly to pray, that after he should not offend in like manner, or be left in his own hands. It made him lowly, although he was a king: it made him merciful, when he might have been rigorous: Yea and it made him to mourn for Absalom his wicked son. But to the rest of the causes.

The second cause why God permitteth his elect to taste of this bitter cup, is to raise up our hearts from these transitory vanitles: for so foolish and forgetful of nature, and so addict are we to the things that are present, that unless we have another schoolemaister then manly reason, and some other spurr, and perpetual remembrance, then any which we can choose or devise our selves: We neither can desire, nor yet rightly remember, the departure from this vain and wicked world, to the kingdom that is prepared.

We are commanded daily to pray, Thy kingdom come: which petition asketh that sin may cease, that death may be devoured, that transitory troubles may have an ende, that Satan may be trodden under foot, that the whole body of Christ, may be restored to life, liberty, and joy, that the powers and kingdoms of this earth may be resolved and destroyed. And that God the father may be all in all things after that his son Christ Jesus our Savior hath rendered up the kingdom for ever.

These things are we all commanded to pray for: but which of us in the time when all abundeth with us (when neither body not spirit hath trouble) from our heart, and without dissimulation can wish these things? verily none. With our mouth we may speak the words, but the heart cannot thirst the things to come, except we be in such state that worldly things be unsavory unto us. And so can they never be but under the Cross. Neither yet under all kind of Crosses as are worldly things unpleasant: for in poverty riches do greatly delight many. For although they lack them, yet desire they to have them: and so are they neither unsavory nor unpleasant. For things that we earnestly covet, are not unpleasant unto us. But when things appertaining to the flesh, are sufficiently ministered unto us, and yet none of them can molifie our anguish nor pain: then sobbeth the heart unto God, and unfeignedly wisheth an ende of misery. And therefore our heavenly father of his infinite wisdom, to hold us in continual remembrance, that in this wretched world there is no rest, permitteth and suffereth us to be tempted and tried with this cross, that with an unfeigned heart we may desire not only an end of our troubles (for that shall come to us by death) but also of all the troubles of the church of God, which shall not be before the coming again of the Lord Jesus.

The third cause I collect of Moses words [ 3] to the Israelites, saying, The Lord thy God shall cast out these nations by little and little before thee. He will not cast them out all at once, lest perchance the wild beasts be multiplied against thee: And also when thou shalt enter into that lande, and shalt dwell in the houses, that thou never buildest, and that thou shalt eat and be filled: give thanks unto the Lord thy God, and beware that thou forget him not, and that thou say not in thy heart: The strength of mine own hand hath brought these great riches unto me.

In these words are two things appertaining unto our matter most worthy to be noted. First that Moses saith that the Lord will not at once, but by little and little destroy those nations, adding the cause, least perchance (saith he) the wild beasts be multiplied, and make up • o are against thee. The seconde that when they had abundance that then they should declare themselves mindful of God his benefits, and that they should not think that their own power, wisdom, nor provision was any cause that they had the fruition of those commodities.

By these Presidents the holy Ghost teacheth them, that like as they did not possess, nor obtain the first interest of that lande by their own strength, but that the Lord God did freely give it to them, so likewise were they not able to brook nor enjoy the same, by any power of themselves.

For albeeit that God should have in one moment destroyed all their enemies: yet if he should not have been their perpetual safeguard, the wild beasts, should have troubled them. And if they had demanded the question, why wilt thou not destroy the wild beasts also? he answereth, least thou forget the Lord thy God, and say in thy heart, my strength hath obtained this quietness to myself.

Consider, dearly beloved, that such things as the spirit of God foresaw dangerous and damnable unto them, the same things are to be feared in us: for all things happened unto them in figures. They were in Egypt corporally punished by a cruel tyrant: we were in spiritual bondage of the Devil, by sin and incredulity. God gave to them a land that flowed with milk and honey, for which they never labored: God hath opened to us, the knowledge of Christ Jesus which we never deserved, nor yet hoped for the same. They were not able to defend the land, after they were possessed in it: we are not able, to retain our selves, in the true knowledge of Christ, but by his grace only. Some enemies were left to exercise thē. Sin is left in us, that we may learn to fight. If enemies had not been, wild beasts should have multiplied amongst them. If such beasts as we think most do trouble us, were not permitted so to do, worse beasts should have dominion over us, that is to wit: Trust in our self, arrogancy, oblivion, & forgetfulness of that estate from which GOD hath delivered us, together with a light estimation of all Christ's merits, which sins are the beasts that (alas do devour no small mumber of mē. Neither yet let any mā think, that if all kind of crosses were taken from us, during the time that we bear the earthly Image of Adam, that we should be more perfect in using the spiritual gifts of God: to wit, the remission of sins, his free grace, and Christ his justice, for which we never labored: than that people should have been, in using of those corporal gifts. And Moses saith unto them, Beware that thou forget not the Lord thy God. He who knoweth the secretes of hearts, giveth not his precepts in vain: if man his heart had not been prone and ready to forget God, and to glory in his own strength, God had not given this precept, and repeated it so diligently. For he neither doeth nor speaketh in vain, but knowing what things be most able to blind and deceive man, the wisdom of God by his contrary precepts, giveth him warning of the same. Experience hath taught us howe such beasts have troubled the church of God: to speak nothing of the time of the Prophets, of the Apostles, or of the primitive church.

What trouble made Pelagius by his heresy? affirming that man by natural power and free will, might fulfil the law of GOD, and deserve for himself remission and grace. And to come a little near to our own age, hath it not been openly preached and affirmed in schools, and set out by writings, that only faith doeth not justify, but that works do also justify? Hath it not been taught, that good works may go before faith, and may provoke God to give his graces? What hath been taught of man his merits, and of the works of supererogation: some openly affirming that some men have wrought more good works, then were necessary to their own salvation? I pray you consider if these men said not: our hand and our strength hath given these things unto us. What were these Diuelishe heresies, and others that have infected the whole Papistry? Assuredly they were cruel and ravenous beasts, able to devour the souls of all those upon whom they get the upper hand: but the merciful providence of our God, willing our salvation, will not suffer us, to come to that unthankfulness and oblivion. And therefore here he permitteth us, of our enemies, with his Apostle Paul to be suffered, to the ende that we may mourn for sin, and hate the same, that we may know the only mediator, and the dignity of his office, that we may unfeignedly thirst the coming of the Lord Jesus, and that we neither be presumptuous, lightly esteeming Christ his death: neither yet vnmindful of out former estate and miseries. And so this cup is as it were a medicine prepared by the wisdom of our eternal Physician, who only knoweth the remedies of our corrupt nature. Aduerte and mark, deer mother, that all cometh to us, for our most singular profit. It is a medicine, and therefore presently it cannot be pleasing. But howe gladly would we use, and receive, when the bodies were sick, how unpleasant & bitter soever it were, to drink, that medicine which would remove sickness, & restore health? But Oh how much more ought we, with patience and thanksgiving, to receive this medicine of our fathers hands, that from our soul removeth many mortal diseases, his holy Ghost so working by the same: such as is pride, presumption, contempt of grace, and unthankfulness? which be the very mortal diseases, that by unbelief do kill the soul: And doeth restore unto us lowliness, fear, invocation of God his name, remembrance of our own weakness, and of God his infinite benefit by Christ received. Which be the very evident signs, that Jesus Christ liveth in us: 〈◊〉 signs and tokens of those presidents have appeared in you, and in others that be in your company, sithens your first profession of Christ, it needeth me not to rehearse. God grant that the eyes of men be not blinded to their own perdition. But to our purpose, dearly beloved, accept this cup from the hands of our heavenly father, and albeit your pains be almost intolerable, yet cast yourself, because you have none other refuge, before the throne of God his mercy, and with the Prophet David being in like trouble, say unto him:

Now proceedeth David in his prayer, adding certain causes, why he should be heard, and obtain his petitions: but first we will speak of his prayers as they be in order through this whole Psalm. David in sum • desireth 4. things, in this his vehem̄t trouble: in the first verse he asketh that God-punish him not in his heavy displeasure and wrath.

In the seconde verse he asketh that GOD should have mercy upon him: and in the third verse he desireth that he should heal him: and in the fourth verse he asketh that God should return unto him, and that he should save his soul: everyone of these things, were so necessary unto David, that lacking any one of them, he judgeth himself unfortunate. He felt the wrath of God, and therefore desired the same to be removed, he had offended and therefore desired mercy, he was fallen in most dangerous sickness, and therefore he cried, for corporal health: God appeared to be departed from him, and therefore desired he that the comfort of the holy Ghost should return unto him. And thus was David, not as commonly are the most parte of men in their prayers, who of a custom, oftentimes do ask with their mouths such things, as their hearts do not greatly desire to obtain. But let us mark principally, what things are to be noted in these his prayers: which he with earnest mind poured forth before God. Euident it is, that David in these his prayers sustained and felt the very sense of God his wrath: And also that he understood clearly that it was God only, that troubled him, and that had laid that sore scourge upon him. And yet no where else but at God alone (who appeared to be angry with him) seeketh he support or aide: this is easy to be spoken, and the most part of men will judge it but a light matter too fly to God in their troubles.

I confess in deed that if our troubles come by man his tyranny, that then the most sure, & most easy way is, to run to God, for defense and aide. But let God appear to be our enemy, to be angry with us, and to have left us: howe hard and difficil is it then to cal for his grace and for his assistance? None knoweth, except such as have learned it in experience, neither yet can any man so do, except the elect children of God: for so strong are the enemies, that with great violence invade the troubled conscience, in that trouble some battle, that unless the hid seed of God should make them hope against hope, they could never look for any deliverance or comfort. The flesh lacketh not reasons and persuasions, to bring us from God. The Devil by him self, and by his messengers, dare boldly say, and affirm: that we have nothing to do with God. And a weak faith, is oft compelled to confess both the accusations, and reasons to be most true. In time of trouble the flesh doeth reason. O wretched man, perceivest thou not that God is angry with thee? He plagueth thee in his hot displeasure, therefore it is in vain for thee to cal upon him. The Devil by his suggestion, or by his ministers doeth amplify and aggravate these presidents, affirming & beating into the conscience of the sore afflicted, in this manner: God plagueth thee for thine iniquity, thou hast offended his holy law, therefore it is labor lost to cry for mercy or relief, for his justice must needs take vengeance upon all inobedient offenders. In this mean season a weak faith is compelled to confess and acknowledge the accusations to be most true, for who can deny that he hath not deserved God his punishments. The flesh feeleth the torments, and our own weakness crieth all is true, and no point can be denied. The vehemency of this battle in the sickness of Hezekiah, and in the history of Job, plainly may be espied. Exechias after that with lamentable tears, he had complained that his life was taken away, and cut of before his time, that violence was done unto him, and that God had bruised all his bones like a Lion: At last he saith, Be thou surety for me, O Lord: but immediately upon these words, as it were correcting himself, he saith: What shall I say, it is he that hath done it. As who would say, to what purpose complain I to him? If he had any pleasure in me, he would not have entreated me on this manner. It is he himself, whom I thought should have been my surety and defender, that hath wrapped me in all this wretched misery: He cannot be angry, and merciful at once (so judgeth the flesh) for in him there is no contrariety, I feel him to be angry with me, and therefore it is in vain, that I complain or cal upon him. This also may be espied in Job, who after that he was accused by his friends, as one that had deserved the plague of God, and after that his wise had willed him to refuse all justice, and to curse God, and so to die: after his most grievous complaints, he saith. When I called upon him, and he hath answered, yet believe I not that he hath heard my voice: As if Job would say, So terrible are my torments, so vehemement is my pain, and anguish, that albeit verily GOD had heard my humble petitions, yet feel I not that he will grant me my request. Here is a strong battle, when perfectly they understand that remedy is none▪ but in God only, and yet from God's hand they look for no support, as might appear to men's judgments: for he that saith, that God punisheth him, and therefore cannot be merciful, and he doubteth whether God hear him or not, appeareth to have cast away all hope of God's deliverance. These things put I you in mind of, beloved mother, that albeit your pains sometime be so horrible, that no release nor comfort you find, neither in spirit, nor body: yet if the heart can only sobbe unto God, despair not, you shall obtain your hearts desire: And destitute ye are not of faith. For at such time as the flesh, natural reason, the law of God, the present torment, and the Devil at once doeth cry: God is angry, and therefore is there neither help nor remedy too be hoped for at his hands: at such time I say, to sobbe unto God, is the demonstration of the secrete seed of God, which is hid in God's elect children, and that only sobbe is unto God a more acceptable sacrifice, than without this cross to give our bodies to be burned, even for the truths sake. For if God be present by assistance of his holy spirit, so that no doubt is in our conscience, but that assuredly we stand in God's favor, what can corporal trouble hurt the soul or mind, seeing the bitter frostie wind cannot hurt the body it self, which is most warmely covered, and clad from violence of the cold. But when the spirit of God appeareth to be absent, yea when God himself appeareth to be our enemy, then to say, Oh (to think with Job in his trouble) albeit he should destroy or kill me, yet will I trust in him: or what is the strength and vehemency of the faith, which so looketh for mercy, when the whole man feeleth nothing but dolours on every side. Assuredly that hope shall never be confounded, for so it is promised by him, who cannot repent of his mercy & goodness: Rejoice Mother, and fight to the end, for sure I am that ye are not utterly destitute of that spirit, who taught David & Job. What obedience I have heard you give unto God in your most strong torment, it needeth me not to write, only I desire (which is a portion of my daily prayer,) God for our Jesus Christ his sons sake, that in all your trouble you may continue, as I have left you, and that with David ye may sobbe. Albeit the mouth may not speak, yet let the heart groan and say, Have mercy upon me O Lord, and heal me, and then I nothing doubt, your grievous torment shall not molest you forever, but shortly shall have an ende to your everlasting consolation and comfort. Ye think peradventure, that ye would gladly cal and pray for mercy, but the knowledge of your sins do hinder you. Consider, dearly beloved, that all Phisick or medicine serveth only for the patient: so doeth mercy only for the sinner, yea for the wretched and most miserable sinner. Did not David understand himself to be a sinner, & an adulterer, and a shedder of innocent blood? Yea, knew he not also that he was punished for his sins? Yes verily, he did, and therefore he called for mercy: which he that knoweth not the heaviness and multitude of sins can in no wise do, but most commonly doth despise mercy when it is offered, or at the least the mā that feeleth not the burdē of sin, lightly regardeth mercy, because he feeleth not how necessary it is unto him, as betwixt Christ & the proud Pharisees, in many places of the new Testament, it is to be seen. And therefore, dear mother, if your adversary trouble you, either with your sins past or present, objecting, the mercy appertaineth not unto you by reason of your sins: answer, to him as you are taught by Christ, That the whole needeth no Phisi • iō, neither yet the just, mercy & pardon. But that Christ is come to give light to the blind, & to cal sinners to repentance: of whō you acknowledge yourselves to be the greatest, & yet that ye doubt nothing to obtain mercy, because it was never denied to none that asketh the same in faith. And thus no doubt ye shall obtain victory by Christ Jesus, to whom be praise for ever and ever, Amen.

In the rest of David's prayers, now will we be shorter, that we may come to the grounds of the same.

After the desiring of mercy, now desireth David a corporal benefit, saying, Heale me, Lord. Heereof is to be noted, that bodily health being the gift of God, may be asked of him without sin, albeit that we understand our selves to be punished for our offenses. Neither yet in so praying, are we contrary to God's will: for his providence hath planted in the nature of man, a desire of health, & a desire that it may be conserved, & therefore is he not offended that we ask health of body, when we lack it, neither yet that we seek preservation of our health by such ordinary means as he hath appointed: Provided always, that God himself be first sought, and that we desire neither life, neither health, to the hindrance of God's glory nor to the hurt or destruction of others our brethren, but rather that by us God's glory may be promoted, & that others our brethren by our strength, health, and life, may be comforted and defended. These presidents now rightly observed, it is no sin earnestly to ask at God health of body, albeit we know our sickness to be the very hand of God, punishing or correcting our former evil life. This I write because some are so severe, that they would not that we should ask bodily health of God, because the sickness is sent to us by him: but such men do not righteously understand, neither yet consider that sickness is a trouble to the body and that God commandeth us to cal for his help in our troubles. Surely our submission and prayers in such extremity, is the greatest glory that we can give unto God: for so doing we think that his mercy aboundeth above his judgment and so we are bold to pray for the withdrawing of his scourge, which petition no doubt he must grant, for so he promiseth by Jeremiah his Prophet, saying: If I have spokē against any nation or City, saying that I will destroy it, and if it turn from iniquity and repent, it shall repent me also of the plagues, that I have spoken against it. God promiseth to show mercy to a whole City or nation if it repent, & will he not do the same to a particular person, if in his sickness he cal for grace? He hath shown unto us that he will, by diverse examples, and specially by the leprosy of Mary the sister of Moses and Aaron, which she received at the Lord's hand, punishing her high and haughty mind: and again, upon her submission, and at the prayer of Moses, she shortly was restored to health. But to proceed, David moreover prayeth: Turn again O Lord. It appeareth unto David, being in the extremity of his pain, that God was altogether departed from him: for so always judgeth the flesh (yea the whole man) when trouble worketh by any continuance of time. David had sustained trouble many days, he had prayed and yet was not delivered. And therefore judgeth he that God being offended for his sins had left him. And yet plain it is that God was with him, working in his heart by his holy spirit, repentance▪ expressing forth those sobbes and groans: as also the desire he had to be restored to that comfort and consolation, which sometimes he had felt by the familiarity, which he had with God. Al these motions, I say, were the operations of God's holy spirit: and yet David could perceive no cōsort nor presence of God, in that his trouble, but lamentably complaineth, as before you have heard. Heereof it is plain, that the very elect sometimes are without all feeling of consolation: and that they think themselves altogether destitute, as may be seen in David. But it is chiefly to be noted, that David in this his anguish remembereth, that God sometimes had been familiar with him: for he saith, Turn again, O Lord, signifying thereby, that before he had felt the sweetness of God's presence, but now he was left to him self without feeling of comfort or consolation. For thus appeareth David to complain: Hast thou not been familiar with me O Lord, thy unprofitable servant? Diddest thou not cal me from keeping sheep, to be anointed King over thy people Israel? Diddest thou not so encourage my mind, that I feared not the fresh strength of the cruel Lion, neither yet the devouring teeth of the hungry Bear? frō whose jaws I delivered my sheep? Didst not thou once inflame my heart with the zeal of thy holy name? that when all Israel were so afraid, that none durst incoūter with that mōster Goliath, yet thy spirit made me so bold and so valiant, that without harness or weapons (except my slingstaffe & stones) I durst enterprise singular battle against him: was it not thy strength that gave me victory, not only at that time, but also of all other my enemies, that have sought my life since? Hast not thou made me so glad by the multitude of thy mercies, & thy most gracious favor which thou from time to time most abūdantly hast poured vpō me, that both soul & body hath rejoiced through the galdnes of thy countenance? hast thou not been so effectually with me present in troubles and dangers, that my very enemies have known & confessed that thy power was always with me, and that thou diddest take my defense upon thyself? and wilt thou now so leave the habitation which thou hast chosen? Shall it be left desolate forever? can thy mercies have an end? and shall thy fatherly pity never appear more unto me? Shalt thou leave me forever thus to be tormented, whō thou hast afore so abundātly comforted? O Lord, I am sure thy mercies will not so entreat me, and therefore turn again O Lord, and make me glad with thy countenance, whom of long time thou hast left void of consolation & comfort. Aduert and consider, dearly beloved, in what estate was David, when that he had none other comfort, except the only remembrance of God's former benefits shown unto him. And therefore meruel ye not, nor yet despair ye: albeit that you find yourself in the same case that David was. Sure I am, that your own heart must confess that ye have received like benefits at the hand of God, as David did. He hath called you from a more vile office, then from the keeping of sheep, to as great a dignity (touching the everlasting inheritance) as he did David. For from the service of the Devil and sin, he hath anointed us Priests and Kings, by the blood of his only Son Jesus: he hath given you courage and boldness to fight against more cruel, more suttle▪ more dangerous, and against enemies that be more nigh unto you, then either was the Lyon, the Bear or Goliath to David: against the Devil I mean, and his assaults, against your own flesh, and most inward affections, against the multitude▪ of them that were (and yet remain) enemies to Christ's religion: yea, against some of your natural friends, which appear to profess Christ with you, and in that part the battle is the more vehement. What boldness I have seen with you, in all such conflicts, it needeth not me to rehearse. I write this, to the praise of God, I have wondered at that bold constancy, which I have found in you at such time as mine own heart was faint. Sure I am, that flesh and blood could never have persuaded you, to have contemned and set at naught those things that the world most esteemeth: you have tasted and felt of God's goodness and mercies in such measure, that not only ye are able to reason and speak, but also by the spirit of God working in you, to give comfort and consolation to such as were in trouble: and therefore most dear mother, think not that God will leave his own mansion forever. No, impossible it is, that the Devil shall occupy God's inheritance: or yet that God shall so leave and forsake his holy Temple that he will not sanctific the same. Again, God sometimes suspendeth his own presence from his elected, as here by David may be espied: And very often suffer • th he his elect to taste of bitterness & grief, for such causes as are before express • ed, but to suffer thē to be at rest out of his hands, he neither will nor may permit, for so were he a mutable God: & gave his glory to another, if he permitted himself to be overcome of his adversary: which is as like impossible, as it is that God shall cease to be God. Now lastly David prayeth: Deliver my soul & save me. In this prayer no dout, David desired to be delivered from the very corporal death at that time, & his soul to be saved frō those present plagues & grievous torments that he sustained. In which it might appear to some, that he was more addict to this present life, & that he loved more the quietness of the flesh then it became a spiritual man to do. But as before is said, God hath naturally engraffed and planted in man this love of life, tranquility and rest, & the most spiritual man oft time desireth them, because they are seals & witnesses of that league and fellowship that is between God and his elect. And albeit that trouble doth most commonly follow the friends of God, yet is he nothing assured, that earnestly we ask our quietness, neither is that our desire any declaration of carnality or of inordinate love, that we have to the world▪ considering that the final cause, wherefor we desire to live, is not for enjoining of worldly pleasures (for many times in the midst of those we grant and confess, that better it is to be absent from the body) but the chi • fe cause why God's elect do desire life, or to have rest in earth, is for the maintenance of God's glory, & that other may see that God taketh a care over his elected. But now to the grounds & foundations of David's prayers, & whereupon his prayers do stand. The first is taken from the vehement trouble which he sustained, & from the long continuance of the same. The second is takē from the goodness of God. And the third from God's glory, and from the insolent rage of his enemies. Here is to be observed & noted, that neither is trouble, neither long continuance of the same, neither yet the proud & haughty minds of wicked men, the chief moving cause, why God heareth our prayers, & declareth himself merciful unto us: and therefore they may not be the sure and sound foundations of our prayers. But only God's infinite goodness is the fountain of all mercy & grace, which springeth & cometh unto us by Christ Jesus his son. But they are causes by operation of the holy Ghost, helping our weakness, to believe & to trust that God, who is the father of mercies, will not be angry forever at the sore afflicted, neither yet that he will punish without mercy, such as cal for his help and comfort: as also that GOD, who hath alway declared him self 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 enemy to pride, will not suffer the proud and obstinate cōtemners of his poor Saints long to blaspheme his lenity & gentleness, but that he will pour forth his plagues upon them, according to his threatenings, and so are our troubles and the tyranny of our enemies in that behalf fundaments, whereupon our pray • rs may stand, as here appeareth. David describeth his dolour, and the continuance thereof, in these words.

Let us imagine that David thus speaketh: O Lord, mayest thou whoever hast taken care for me from my mothers womb, now forget me, the work manship of thine own hands? Maiest thou, that hast declared thyself so merciful unto me in all my tribulations, now in the ende, take thy mercies clean from me? Hast thou no pity, O Lord • ? Doest thou not behold that I am pined and consumed by this grievous torment? wherein is not only my tender flesh, but also my very bones (the strōgest parte of my body) so vexed, that neither is there beauty nor strength left unto me. If thy anguishes occupied the body only, yet were the pain almost intolerable: but O Lord, so horriblie is my soul tormented, that albeit it be immortal, yet it so quaketh and treēbleth, as very death should devour it. And thus do I sustain most grievous torments, both in body & soul, of so long continuance, that it appeareth unto me, thou hast forgotten to be merciful. O Lord, howe long wilt thou entreat me in this manner? Hast thou forgotten thy loving mercies? Or hast thou lost thy fatherly pity? I have no longer strength to cry: yea, and for sobbes and groans I am so weery, that my breath faileth me: the tears of mine eyes • herewith nightly I have wet my bed, have borne witness of my unfeigned dolour: but now my eyes are waxen dim, and my whole strength is dried up. In all these lamentable complaints, David speaketh unto God, as he would speak unto a man that were ignorant, what another man suffered, whereof it may be understood, howe the most prudent, and the most spiritual man judgeth of God in the time of trouble: assuredly he thoght that God taketh no care for him, and therefore doeth he, as it were, accuse God of vnmindfulnesse, & that he looketh not upon him with the eyes of his accustomed mercy, as clearly by these worodes may be espied. And yet are David's troubles the first ground & cause why he maketh his prayers & claimeth to be heard, not that troubles (as before is noted) are sufficient by them selves for God's deliverance, but in recounting his dolour, David hath a secret access to God's mercy, which challengeth & clameth of duty to appertain to all his, who in the time of trouble cal for his support, help, & aide. And it is the same ground that Job taketh, where he saith: is it profitable unto thee, that thou violently oppress me? wilt thou despise the work of thine own hands? thou hast formed & made me altogether: and wilt thou now devour me? Remēber I beseech thee, that thou hast fashioned me as a moulde, and that thou shalt bring me to dust: thou hast covered me with skin & flesh, with sinowes & bones hast thou joined me, with life & gentleness hast thou beautified me, & thy prudence hath kept my spirit. Here may be espied vpō what ground these two stood in this most grievous pains. Their trouble moved them to complain, and to appeal to the great mercy of God, which as they allege, even so is it most sure, he may deny to none that ask it: for as the troubles of his creatures is none advantage unto God, so to deny mercy when it is asked, were to deny himself, & herein, dearly beloved, I heartily wish you to rejoice. For I can be witness howe constantly ye have called for grace in your anguishes, and your own conscience must testify, that oftentimes ye have found release and comfort in such measure, that you have been bold to triumph against your adversaries in Christ Jesus our savior. Be nothing afraid albeit presently ye feel not your accustomed consolation: that shall hurt you no more then the troubles of David & Job did hurt thē, who in the time that they spake these former words, found no more consolation then you do now in the most extremity of your trouble. Neither yet did they hastily obtain comfort: for David saith, O Lord, howe long wilt thou so cruelly punish me? And yet we know most assuredly that they were heard, & that they obtained their own harts desire, as no dout every man shall, that in time of trouble (be it spiritual or corporal) appeareth only to God's mercy. The second ground and foundation whereupon the prayers of David do stand, is the infinite goodness of God, for thus he saith: Save me O God, for thy goodness. David before had asked mercy, and declared his complaints, but now searching & reasoning with him self secretly in his conscience, after this manner: Why should God show mercy unto him, that so heinously had offended, and that justly was tormented by God's hand, for his transgression & sin? No other ground that is always sure & permanent findeth he: except God's infinite goodness, which he espieth to be only the stay, which neither tempest of winds, neither floodes of water are able to overthrow, nor vndermind. And, oh how piercing are the eyes of Faith, that in so deep a dungeon of desperation, can yet espy in the midst of those troublesome darkness, goodness to remain in God▪ yea, and such goodness as is sufficient and able to overcome, devour and swallow up all the iniquities of his elect, so that none of them are able to gainstande or hinder God's infinite goodness, to show his mercy to his troubled childrē. Hereby are we taught, beloved mother, in the extremity of our troubles, to run to God's only goodness, there to seek comfort by Jesus Christ, and nowhere else. I fear nothing the blasphemous voices of such, nor their raging against God and against his only eternal verity, that are not ashamed to affirm that this kind of doctrine maketh men negligent to do good works, against whom no otherwise will I contend, then doth the Apostle, saying: their damnation is just. For my purpose and mind is, to edify those whō God hath called from darkness to light, whose eyes it hath pleased his mercy so to open, that evidently they feel the fl • sh to rebel against the spirit, even in the hour of their greatest perfection: in such manner, that all power, all justice, and all virtue proceeding from us, is so contaminate and defiled, that the very works which we do, must be purged by an other, and that therefore can none of them be infallible grounds of our prayer, neither yet a sufficient cause why we should be heard. But the goodness of God, as it is infinite, so can it not be defiled by our iniquity: but it pierceth through the same, and will show it self to our consolation, even as the beams of the bright Sun, pierce through the mystie and thick clouds, and bring down his natural heat, to comfort and quicken such herbs and creatures, as through violence of cold were almost fallen into deadly decaie. And thus the only goodness of God remaineth in all storms, the sure foundation to the afflicted. Against which the Devil is never able to prevail. The knowledge of this is so necessary to the afflicted conscience, that without the same, it is very hard to withstand the assaults of the adversary: for as he is a spirit most suttle and vigilant, to trouble the children of God, so is it easy to him to de • ace and undermine all the grounds and causes that be within man, & especially when we are in trouble: yea, he can persuade that we lack those things, which most assuredly we have by God's free gift and grace. As for example: if we desire to be delivered from trouble and anguish of conscience with David and Job, sodeinely can the Devil object, what appertaineth their example unto thee, they had many notable and singular virtues, which thou lackest: if we desire remission of sins with Magdalene, with Peter, or with any other offenders he hath these darts ready to shoot, they had Faith, but thou hast none, they had true repentance, though • ar • e but an hypocrite, they hated sin and continued in good works, but thou rejoicest in sin, and dooest no good at all. By these means can he, who is the accuser of us and of our brethren, • uer find out some crafty accusation, to trouble the weak conscience of the afflicted, so long as it resteth upon anything that is within it self: and til by operation of the holy Ghost we are ranished and refte up to the contemplation of our GOD, so that our minds are fixed only upon God's infinite goodness, claiming by the same to receive mercy, as Job doeth in his former words, the sense and meaning whereof, is this: O Lord thou madest me, when yet I was not, thou gavest me soul and body, when I neither knew nor understood what thy power was, thou seddest and nourishedst me, when I could do nothing but weep and mourn. And thy merciful providence unto this day, hath preserved my life, and yet neither I nor my works could profit thee: for thou (whose habitation is in heaven) needest not the help of man.

And as for my works, such as the fountain is, such must the water be: my heart is corrupted, how then can anything that is cleene proceed from the same? And so what ever I have received, that either was, is, or hereafter shall be within my corrupt nature, all proceedeth frō thine infinite goodness, which begunnest to show thy mercy before that I knew thee: canst thou then leave me thus in my extremity? I grant and confess that I have offended: but is there any creature clean and perfect in such perfection, that without mercy he may abide the trial of thy justice? or is there any iniquity now in me, which thy wisdom did not know before? And thus I appeal to thy mercy which springeth from thy infinite goodness. O deer mother, when thy afflicted soul can thus forsake and refuse what ever is in man, & can stay itself (how little soever it be) vpō God's infinite goodness: thē are all the fiery darts of the Devil quenched, & he is repulsed as a confounded spirit. It shall hurt nothing, albeeit the stormy tempest cease not suddenly. It is sufficient that this anker be cast out, which assuredly shall preserve your ship, that she violently run not upon the forelande of desperatiō. This I write beloved in the Lord, knowing what hath been your complaints heretofore, in that you found your faith faint, that you could not repent your former evil life, chat ye found no disposition nor readiness to good works, but were rather carried away of sin & wickedness. If all this had been true, yet had ye been in no worse case, then was the Apostle Paul, when he cried: O wretched and unhappy man that I am! who shall deliver me from this body of sin? But I assuredly know that the chief part of your trouble proceedeth from malice & envy of the Devil, who would persuade to your heart, that ye delighted in those things, which to you were most displeasing. For howe oft have ye complained upon the weakness of your faith? How oft have ye lamented the imperfection of your flesh? The tears of your eyes have wi • nessed before God, that ye delighted not in such things, as your adversary falsely layeth to your charge. For who useth continually too mourn in those things that are pleasing to his heart, if they be present with him at all times? Or who will desire things pleasing: to be removed from him? ye have mourned for your weakness, and have desired your imperfection to be removed, and ye have detested all sortes of idolatry. How then can ye think that ye can take any pleasure in the same? Desp • ire not, although that all remembrance of God's goodness or worthiness be removed from your mind▪ ye have David, Job, Daniel, and all other the Saints of God, in equal sort with you▪ of David and Job, ye have heard, and Isaiah making his heavy complainte for the plagues of the people of Israel openly confesseth that all had sinned, that their right eousnes was nothing but filthiness, that none sought God, that none called upon his name. And Daniel in his prayer like wise confesseth, that all had wrought wickedly, that all had declined from God, yea and that none had submitted them selves to GOD, nor yet had made supplication unto him, albeit he had punished their former inobedience: and therefore saith he, that they did not allege their own justice in their prayers. Consider, dear Mother, that no mention is made of any righteousness • that was within them selves, neither yet do they glory of any works or virtues, that they had wrought before, for they understood that God was author of all goodness. And therefore to him only appertaineth the praise. But as for their sins, they understood them to be the infirmities of their own flesh, and therefore boldly called they for mercy. And that by God's infinite goodness, which is no less free unto you, then unto thē, according to the riches of his liberal graces, which plentifully he poureth forth upon all them that cal on the name of the Lord Jesus. The third and last ground of David's prayers, was the glory and and praise of God's name to be shown and uttered in his life, as in these words he declareth.

As David would say: O Lord, howe shall I pray and declare thy goodness, when I am dead and gone down in to the grave? I is not thy ordinary course, to have thy miracles and wondrous works preached unto men by those, that are buried, and gone down into the pit: those that are dead make no mention of thee in the earth. And therefore, O Lord, spare thy servant, that ye for a time I may show and witness thy wondrous works unto mankind.

These most godly affections in David did ingender in him a vehement horror and fear of death, besides that which is natural and common to all men, because he perfectly understood that by death he should be letted any further to advance the glory of God. Of this same he complaineth most vehemently in the 88. Psalm, where apparauntly he taketh from the dead, sense, remembrance, feeling▪ and understanding, aledging that God worketh no miracles by the dead, that the goodness of God cannot be preached in the grave, nor his faith by perdition, and that his meruellous works, are not known in darkness. By which speech we may not understand, that David taketh all sense and feeling from the dead, • either yet that they which are dead in Christ, are in such estate, that by God they have not consolation and life: no, Christ him self doth witness the contrary: but David so vehemently expresseth their estate and condition, because that after death they are deprived from all ordinatie ministration in the Church of God. None of those that are departed are appointed to be preachers of God's glory unto mankind. But after death they cease anymore • o aduannce God's holy name, here amongst the living on earth, and so shall even they in that behalf be unprofitable to the congregation, as touching anything that they can do, either in body or soul after death. And therefore most earnestly David desired to▪ live in Israel, for the further manifestation of God's glory. Here is to be observed a short, but yet a most necessary note, which is this, what the things be which we ought principally to seek in this transitory life: Not those for the which the blind world contendeth and striveth, but God and his loving kindness to ward mankind, his amiable promises, and true religion to be advanced and preached unto others our brethren that be ignorant. For if we do not, we may rather be counted beasts then men, dead stocks, not living creatures, yea rather things that be not at all, then substance, having either being, or life. Seeing that the heavens declare the glory of God, the earth with the whole contents thereof, what ever they be, do give praise to his holy name, the Sea, floods and fountains, with the wonders contained in the same, do not cease to make manifest the wisdom, the power, and the providence of their creator, what then shall be said of man, that neither seeketh, neither regardeth God's glory? Yea what shall be judged of those, that not only hinder God's glory, but also declare them selves enemies to such, as would promote it? I must speak my conscience with a sorrowful heart, they are not only dead, but they are also of the nature of him by whose malice and envy, death entered into the world, that is, of the Devil. But them I omit at this present because their accusation doeth not much appertain to this our matter, whereof now I must make an ende, somewhat contrary to my mind. For so I am compelled by some present troubles as well of body, as of Spirit. The fourth part of this Psalm I omit til more opportunity: for it doth not much appertain to the spiritual cross, but it is as it were a Prophesy spoken against all such, as rejoice at the troubles of God's elect, who assuredly shall be confounded and suddenly brought to shame, when the Lord shall hear the voices of the sore afflicted.

Now, dearly beloved in our Savior Christ Jesus, seeing that the spiritual cross is proper to the children of God, seeing that it is given to us as a most effectual medicine, as well to remome diseases, as to plant in our souls most notable virtues, such as is humility, mercy, contempt of our selves, and continual remembrance of our own weakness and imperfection. And seeing that you have had most evident signs, that this same medicine hath wrought in you a part of all the promises, receive it thankfully of your fathers hand, what trouble soever it bring with it: and albeit that the flesh grudge, yet let the spirit rejoice, steadfastly looking for deliverance, & assuredly ye shall obtain according to the goodwil & promise of him who cannot deceive, to whom be glory forever and ever before his congregation. Amen.

Now seeing it is uncertain, beloved mother, if ever we shall meet in this corporal life: which words I will not that ye take in any displeasure: for if God continue you in life, & me in health, I shall attempt to speak with you face to face, within less time thē is passed since the one of us last saw the other. And be ye assured, beloved mother, that neither shall it be the fear of death, nor the rage of the Devil, that shall let me: & therefore I beseech you take not my words in that part, as though I were not minded to visit you again: no I assure you, that only God's hand shall withhold me.

But because our life doeth vanish as the smoke before the blast of wind, my conscience moveth me to write unto you, as though I should •• ke from you my last good night in earth. The sum whereof is this, to exhort and admonish you, even as that ye will have par • with Christ Jesus, to co • tine we in the doctrine, to the ende, which before the world ye ha • e professed. For before God, before Christ Jesus his so • ne, and before his holy angelles, neither shame I • o confess, neither doubt I to affirm that the doctrine which you and others have hard not only of my mouth, but also faithfully taught by the mouths of many others, of whom some are ex • l • d, some cruelly cast into prison, and the rest commanded to silence, is the only word of life, and that all doctrine repugning to the same, is diabolical & erronius, which assuredly shall bring death, and perpetual condemnation, to all those which shall thereto condescend and agree. And therefore, Mother, be not moved with any wind, but stick to Christ in the day of this his battle, & also I admonish you too avoid that abomination which oft ye have heard by me affirmed to be damnable idolatry: & God I take to record in my conscience, that neither then, neither now, I spake, nor do speak, for pleasure or hatred of any living creature in erth, whatsoever that it be, but as my coscience was certified by the infallible and plain word of God, from which I praise my most merciful father I am not this day one jot removed. Neither 〈◊〉 I of that my blessed and most happy society with the truth of Christ's Gospel, unto which it hath pleased God • o • alme, the most wretched of others: neither fore think I that God hath made me an open, and manifest enemy to Papistry, superstition, and to all that • ilthie idolatry, which newly is erected in God's hot displeasure: neither yet would I recant (as they term it) one sentence of my former doctrine, for all the glory, riches, & rest that is in earth. And in conclusion, I would not bow my • nee before that most abhominable idol, for all the torments that earthly tyrants can devise, God so assisting me, as his holy spri •• presently moveth me to write unfeignedly. And albei • that I have in the beginning of this battle appeared to play the faint Hearted and feeble so ••• our (the cause I remit to God) yet my prayer is, that I may be restored to the battle again. And blessed be God the Father of our Lord Jesus Christ, I am not left so bare without comfort, but my hope is to obtain such mercy, that if a sudden ende be not made of all my miseries by final death, which to me were no small advantage: that yet by him, who never despised the sobbes of the sore afflicted, I shall be so encouraged to fight, that England and Scotland shall both know, that I am ready to suffer more, thē either poverty or exile: for the profession of the doctrine and that heavenly religion, whereof it hath pleased his merciful providence, to make me amongst others a simple soldier, and witness bearer unto men. And therefore, mother, let no fear enter into your heart, as that I escaping the furious rage of those ravening wolves, (that for our unthankfulness are lately loosed from their bonds) do repent anything of my former fervency: no, mother, for a few Sermons by me to be made within England, my heart at this hour could be content to suffer more then nature were able to sustain, as by the grace of the most mighty and most merciful God, who only is God of comfort and consolation, through Jesus Christ one day shall be know̄. In the mean season yet once again as it were my final good night, and last testament in this earth, in the bowels of Christ Jesus, I exhort and admonish you constantly to contine we with the verity, which yet shall triumph & obtain victory in despite of Sa •• an and of his malice. And avoid ydolatrie, the • aintainers & obeyers where of shall not escape the sudden vengeance of God, which shall be poured forth upon them, according to the ripeness of their iniquity. And when they shall cry, quietness & peace, (which never remained of any continuance with the ungodly) then shall their sudden destruction come upon them without provision. The God of peace and consolation, who of his power infinite and invincible, hath called from death the true and great bishop of our souls, and in him hath placed our flesh above principalities & powers, of what preeminence soever they be, in heaven or in earth, assist you with his holy spirit in such constancy and strength, that Satan and his assaults be confounded, now and ever, in you and in the congregation by Christ Jesus our Lord. To whom with the Father & with the • oly Ghost, be all praise and honor eternally. Amen.