against the spirit euen in the howre of their greatest perfection in such maner that al power al iustice and al vertue proceeding from vs is so contaminate and defiled that the very workes which wee doe must be purged by an other and that therefore can none of them be infallible groundes of our praier neither yet a sufficient cause why we should be heard But the goodnesse of God as it is infinite so can it not bee defiled by our iniquitie but it pearceth through the same and wil shewe it selfe to our consolation euen as the beames of the bright Sun pearce through the mystie and thicke cloudes and bring downe his natural heate to comforte and quicken suche hearbes and creatures as through violence of colde were almost falne into deadly decaie And thus the onely goodnesse of God remaineth in al stormes the sure foundation to the afflicted Against which the Deuil is neuer able to preuaile The knowledge of this is so necessarie to the afflicted conscience that without the same it is verie harde to withstande the assaultes of the aduersarie for as he is a spirite most suttle and vigilant to trouble the children of God so is it easie to him to deâ—ace and vndermine al the groundes and causes that be within man especially when wee are in trouble yea he can persuade that we lacke those thinges which most assuredly we haue by Gods free gift and grace As for example if wee desire to bee deliuered from trouble and anguishe of conscience with Dauid and Iob sodeinely can the Deuil obiect what appertaineth their example vnto thee they had many notable and singular vertues which thou lackest if wee desire remission of sinnes with Magdalen with Peter or with any other offenders he hath these dartes readie to shoote they had Fayth but thou hast none they had true repentance thoâ— arâ—e but an hypocrite they hated sinne and continued in good woorkes but thou reioycest in sinne and dooest no good at al. By these meanes can hee who is the accuser of vs and of our brethren â—uer finde out some craftie accusation to trouble the weake conscience of the afflicted so long as it resteth vppon any thing that is within it selfe and til by operation of the holie Ghost wee are ranished and refte vp to the contemplation of our GOD so that our mindes are fixed onely vppon Gods infinite goodnesse clayming by the same to receiue mercie as Iob doeth in his former woordes the sense and meaning whereof is this O Lord thou madest mee when yet I was not thou gauest mee soule and bodie when I neither knewe nor vnderstoode what thy power was thou seddest and nourishedst mee when I coulde doe nothing but weepe and mourne And thy mercifull prouidence vnto this day hath preserued my life and yet neither I nor my woorkes coulde profite thee for thou whose habitation is in heauen needest not the helpe of man And as for my woorkes such as the fountaine is such must the water be my heart is corrupted how then can any thing that is cleene proceede from the same And so what euer I haue receiued that either was is or hereafter shalbe within my corrupt nature al proceedeth froÌ„ thine infinite goodnesse which begunnest to shew thy mercie before that I knew thee caÌ„st thou then leaue mee thus in my extremitie I graunt and confesse that I haue offended but is there any creature cleane and perfect in such perfection that without mercie he may abide the trial of thy iustice or is there any iniquitie now in me which thy wisedom did not know before And thus I appeale to thy mercy which springeth from thy infinite goodnes O deere mother when thy afflicted soule can thus forsake and refuse what euer is in man can stay it self how litle soeuer it be vpoÌ„ Gods infinite goodnes theÌ„ are al the firie darts of the Deuil quenched he is repulsed as a coÌ„founded spirit It shal hurt nothing albeeit the stormie teÌ„pest cease not sodainely It is sufficient that this anker be cast out which assuredly shal preserue your ship that shee violently runne not vpon the forelande of desperatioÌ„ This I write beloued in the Lorde knowing what hath beene your complaintes heeretofore in that you found your faith faint that you could not repent your former euil life chat yee found no disposition nor readinesse to good workes but were rather carried away of sinne wickednesse If al this had beene true yet had yee beene in no worse case then was the Apostle Paule when hee cried O wretched and vnhappie man that I am who shal deliuer mee from this body of sinne But I assuredly know that the chiefe part of your trouble proceedeth from malice enuie of the Diuel who would perswade to your hearte that yee delighted in those things which to you were most displeasing For howe oft haue ye complained vpon the weakenes of your faith How oft haue yee lamented the imperfection of your fleshe The teares of your eies haue wiâ—nessed before God that yee delighted not in such thinges as your aduersary falsly layeth to your charge For who vseth continually too mourne in those thinges that are pleasing to his hearte if they bee present with him at al times Or who wil desire thinges pleasing to bee remoued from him yee haue mourned for your weakenesse and haue desired your imperfection to bee remoued and yee haue detested all sortes of idolatry How then can yee think that yee can take any pleasure in the same Despâ—ire not although that al remembrance of Gods goodnesse or worthinesse bee remoued from your minde yee haue Dauid Iob Daniel and al other the Saints of God in equal sorte with you of Dauid and Iob yee haue hearde and Esay making his heauie complainte for the plagues of the people of Israel openly confesseth that al had sinned that their right eousnes was nothing but filthinesse that none sought God that none called vpon his name And Daniel in his prayer like wise confesseth that al had wrought wickedly that al had declined from God yea and that none had submitted them selues to GOD nor yet had made supplication vnto him albeit hee had punished their former inobedience and therefore saith hee that they did not alledge their owne iustice in their prayers Consider deare Mother that no mention is made of any righteousnessâ— that was within them selues neither yet doe they glory of any workes or vertues that they had wrought before for they vnderstood that God was authour of all goodnesse And therefore to him only apperteineth the praise But as for their sinnes they vnderstood them to bee the infirmities of their owne fleshe and therfore boldly called they for mercy And that by Gods infinite goodnesse which is no lesse free vnto you then vnto theÌ„ according to the riches of his liberal graces which plentifully he powreth foorth vpon al them that cal on the name of the Lord Iesus The third and
vnfained hart we may desire not only an end of our troubles for that shal come to vs by death but also of al the troubles of the churche of God which shal not bee before the comming again of the Lorde Iesus The thirde cause I collect of Moses wordes to the Israelites saying The Lorde thy God shal cast out these nations by little and little before thee Hee wil not cast them out all at once lest perchaunce the wilde beasts be multiplied against thee And also when thou shalt enter into that lande and shalt dwell in the houses that thou neuer buildest and that thou shalt eate and bee filled giue thankes vnto the Lorde thy God and beware that thou forget him not and that thou say not in thy hearte The strength of mine own hand hath brought these great riches vnto mee In these woordes are twoo thinges appertaining vnto our matter most worthie to bee noted First that Moses saieth that the Lorde will not at once but by little and little destroy those nations adding the cause least perchaunce saith hee the wilde beastes bee multiplied and make vpâ—o are against thee The seconde that when they had abundance that then they shoulde declare themselues mindeful of God his benefites and that they should not thinke that their owne power wisedome nor prouision 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 possesse nor obtaine the first interest of that lande by their owne strength but that the Lorde God did freelie giue it to them so likewise were they not able to brooke nor enioy the same by any power of themselues For albeeit that God shoulde haue in one moment destroied al their enemies yet if hee shoulde not haue beene their perpetual safegarde the wilde beastes shoulde haue troubled them And if they had demaunded the question why wilt thou not destroy the wild beasts also he answereth least thou forget the Lorde thy God and say in thy heart my strength hath obtained this quietnesse to my selfe Consider deerely beloued that such things as the spirite of God foresawe dangerous and damnable vnto them the same things are to be feared in vs for al things happened vnto them in figures They were in Egypt corporally punished by a cruel tyrant wee were in spirituall bondage of the Deuil by sinne and incredulitie God gaue to them a land that flowed with milke and hony for which they neuer laboured God hath opened to vs the knowledge of Christ Iesus which we neuer deserued nor yet hoped for the same They were not able to defende the land after they were possessed in it wee are not able to retaine our selues in the true knowledge of Christ but by his grace onelie Some enimies were left to exercise theÌ„ Sinne is left in vs that we may learne to fight If enemies had not beene wilde beasts should haue multiplied amongest them If such beastes as wee thinke most doe trouble vs were not permitted so to doe worse beastes shoulde haue dominion ouer vs that is to wit Trust in our selfe arrogancie obliuion forgetfulnes of that estate from which GOD hath deliuered vs togither with a light estimation of all Christes merites which sinnes are the beastes that alas do deuour no smal nuÌ„ber of meÌ„ Neither yet let any maÌ„ thinke that if al kinde of crosses were taken from vs during the time that wee beare the earthly Image of Adam that wee shoulde bee more perfect in vsing the spiritual giftes of God to wit the remission of sinnes his free grace and Christ his iustice for which wee neuer laboured than that people shoulde haue beene in vsing of those corporall giftes And Moyses saith vnto them Beware that thou forget not the Lorde thy God Hee who knoweth the secretes of heartes giueth not his preceptes in vaine if man his hearte had not beene prone and readie to forget God and to glorie in his owne strength God had not giuen this precept and repeated it so diligently For hee neither doeth nor speaketh in vaine but knowing what thinges be most able to blinde and deceiue man the wisedome of God by his contrarie preceptes giueth him warning of the same Experience hath taught vs howe such beastes haue troubled the churche of God to speake nothing of the time of the Prophetes of the Apostles or of the primitiue church What trouble made Pelagius by his heresie affirming that man by natural power and free wil might fulfil the lawe of GOD and deserue for himselfe remission and grace And to come a little neere to our owne age hath it not beene openly preached and affirmed in schooles and set out by writings that onelie faith doeth not iustifie but that workes doe also iustifie Hath it not beene taught that good workes may goe before faith and may prouoke God to giue his graces What hath beene taught of man his merites and of the workes of supererogation some openly affirming that some men haue wrought more good woorkes then were necessarie to their owne saluation I pray you consider if these men saide not our hande and our strength hath giuen these thinges vnto vs. What were these Diuelishe heresies and others that haue infected the whole Papistrie Assuredly they were cruel and rauenous beastes able to deuour the soules of al those vpon whome they get the vpper hande but the mercifull prouidence of our God willing our saluation wil not suffer vs to come to that vnthankefulnesse and obliuion And therefore heere hee permitteth vs of our enemies with his Apostle Paule to be suffered to the ende that wee may mourne for sinne and hate the same that we may knowe the onelie mediatour and the dignitie of his office that we may vnfaynedly thirst the comming of the Lorde Iesus and that wee neither bee presumptuous lightly esteeming Christ his death neither yet vnmindful of out former estate and miseries And so this cuppe is as it were a medicine prepared by the wisedome of our eternal Phisition who onelie knoweth the remedies of our corrupt nature Aduerte and marke deere mother that al commeth to vs for our most singular profite It is a medicine and therefore presently it cannot bee pleasing But howe gladly woulde wee vse and receiue when the bodies were sicke how vnpleasant bitter soeuer it were to drinke that medicine which would remoue sicknesse restore health But Oh how much more ought wee with patience and thanksgiuing to receiue this medicine of our fathers handes that from our soule remoueth many mortal diseases his holy Ghost so working by the same such as is pride presumption contempt of grace and vnthankefulnesse which bee the very mortal diseases that by vnbeliefe doe kil the soule And doeth restore vnto vs lowlinesse feare inuocation of God his name remembrance of our owne weakenesse and of God his infinite benefite by Christ receiued Which bee the very euident signes that Iesus Christ liueth in vs 〈◊〉
the secrete seede of God which is hid in Gods elect children and that only sobbe is vnto God a more acceptable sacrifice than without this crosse to giue our bodies to bee burned euen for the truethes sake For if God bee present by assistance of his holy spirite so that no doubt is in our conscience but that assuredly we stande in Gods fauour what can corporal trouble hurt the soule or mind seeing the bitter frostie wind cannot hurt the body it selfe which is most warmely couered and clad from violence of the colde But when the spirite of God appeareth to bee absent yea when God himselfe appeareth to be our enimie then to say Oh to thinke with Iob in his trouble albeit he should destroy or kill mee yet will I trust in him or what is the strength and vehemencie of the faith which so looketh for mercy when the whole man feeleth nothing but dolours on euery side Assuredly that hope shal neuer bee confounded for so it is promised by him who cannot repent of his mercy goodnesse Reioyce Mother and fight to the end for sure I am that ye are not vtterly destitute of that spirite who taught Dauid Iob. What obedience I haue hearde you giue vnto God in your most strong torment it needeth mee not to write only I desire which is a portion of my dayly prayer God for our Iesus Christe his sonnes sake that in al your trouble you may continue as I haue left you and that with Dauid yee may sobbe Albeit the mouth may not speak yet let the heart grone and say Haue mercy vpon mee O Lorde and heale me and then I nothing doubt your greeuous torment shal not molest you for euer but shortly shal haue an ende to your euerlasting consolation and comfort Yee thinke peraduenture that ye would gladly cal and pray for mercy but the knowledge of your sinnes doe hinder you Consider dearely beloued that al Phisick or medicine serueth onely for the patient so doeth mercy onely for the sinner yea for the wretched and most miserable sinner Did not Dauid vnderstande himselfe to bee a sinner an adulterer and a shedder of innocent blood Yea knewe hee not also that he was punished for his sinnes Yes verily he did and therfore he called for mercy which hee that knoweth not the heauines and multitude of sinnes can in no wise doe but most commonly doth despise mercy when it is offered or at the least the maÌ„ that feeleth not the burdeÌ„ of sin lightly regardeth mercy because he feeleth not how necessary it is vnto him as betwixt Christ the proude Pharisees in many places of the newe Testament it is to be seen And therfore deare mother if your aduersary trouble you either with your sinnes past or present obiecting the mercy apperteineth not vnto you by reason of your sinnes answer to him as you are taught by Christ That the whole needeth no Phisiâ—ioÌ„ neither yet the iust mercy pardon But that Christ is come to giue light to the blind to cal sinners to repentaÌ„ce of whoÌ„ you acknowledge your selues to be the greatest yet that ye doubt nothing to obteine mercy because it was neuer denied to none that asketh the same in faith And thus no doubt yee shal obteine victorie by Christ Iesus to whom be praise for euer and euer Amen In the rest of Dauids praiers now will we bee shorter that wee may come to the groundes of the same After the desiring of mercy nowe desireth Dauid a corporal benefite saying Heale mee Lorde Heereof is to bee noted that bodily health being the gift of God may bee asked of him without sinne albeit that wee vnderstand our selues to bee punished for our offences Neither yet in so praying are wee contrary to Gods will for his prouidence hath planted in the nature of man a desire of health a desire that it may be conserued therfore is he not offended that we aske health of body when we lacke it neither yet that we seeke preseruation of our health by such ordinary meanes as hee hath appointed Prouided alwaies that God himselfe be first sought and that we desire neither life neither health to the hinderance of Gods glory nor to the hurt or destruction of others our brethren but rather that by vs Gods glory may bee promoted that others our brethren by our strength health and life may bee comforted and defended These presidents nowe rightly obserued it is no sinne earnestly to aske at God health of body albeit wee knowe our sicknesse to bee the very hand of God punishing or correcting our former euil life This I write because some are so seuere that they would not that we should aske bodily helth of God because the sicknes is sent to vs by him but such men doe not righteously vnderstande neither yet consider that sicknes is a trouble to the body and that God commandeth vs to cal for his help in our troubles Surely our submission and praiers in such extremitie is the greatest glory that wee can giue vnto God for so doing wee thinke that his mercy aboundeth aboue his iudgemeÌ„t and so wee are bold to pray for the withdrawing of his scourge which petition no doubt hee must graunt for so he promiseth by Ieremy his Prophet saying If I haue spokeÌ„ against any nation or Citie saying that I wil destroy it and if it turne from iniquitie and repent it shal repent me also of the plagues that I haue spoken against it God promiseth to shewe mercie to a whole Citie or nation if it repent wil he not doe the same to a particular person if in his sicknesse he cal for grace He hath shewed vnto vs that hee wil by diuers examples and specially by the leprosie of Mary the sister of Moses and Aaron which shee receiued at the Lordes hande punishing her high and hautie minde and againe vpon her submission and at the prayer of Moses shee shortly was restored to health But to proceed Dauid moreouer prayeth Turne againe O Lord. It appeareth vnto Dauid beeing in the extremitie of his paine that God was altogether departed from him for so alwaies iudgeth the flesh yea the whole man when trouble worketh by any continuance of time Dauid had sustained trouble many dayes hee had prayed and yet was not deliuered And therefore iudgeth he that God being offended for his sinnes had left him And yet plain it is that God was with him working in his hart by his holy spirite repentance expressing forth those sobbes and grones as also the desire he had to be restored to that comfort and consolation which somtimes he had felt by the familiaritie which he had with God Al these motioÌ„s I say were the operations of Gods holie spirite and yet Dauid could perceiue no coÌ„sort nor presence of God in that his trouble but lamentably complaineth as before you haue heard Heereof it is plaine that the verie elect sometimes are
without al feeling of consolation and that they thinke themselues altogether destitute as may be seene in Dauid But it is chiefly to be noted that Dauid in this his anguish remembreth that God sometimes had bene familiar with him for he saieth Turne again O Lord signifying thereby that before he had felt the sweetenesse of Gods presence but now he was left to him selfe without feeling of comfort or consolation For thus appereth Dauid to complaine Hast thou not bene familiar with mee O Lorde thy vnprofitable seruaunt Diddest thou not cal me from keeping sheepe to be annointed King ouer thy people Israel Diddest thou not so incourage my minde that I feared not the fresh streÌ„gth of the cruel Lion neither yet the deuouring teeth of the hungry Beare froÌ„ whose iawes I deliuered my sheepe Didst not thou once inflame my hart with the zeale of thy holie name that when al Israel were so afraid that none durst incouÌ„ter with that moÌ„ster Goliah yet thy spirit made me so bold and so valiant that without harnesse or weapons except my slingstaffe stones I durst enterprise singular battel against him was it not thy strength that gaue me victorie not only at that time but also of al other my enimies that haue sought my life since Hast not thou made mee so glad by the multitude of thy mercies thy most gracious fauor which thou from time to time most abuÌ„dantly hast powred vpoÌ„ me that both soule body hath reioyced through the galdnes of thy countenaÌ„ce hast thou not bin so effectually with me present in troubles and dangers that my very enemies haue known coÌ„fessed that thy power was alwaies with me and that thou diddest take my defence vppon thy selfe and wilt thou now so leaue the habitation which thou hast chosen Shal it bee left desolate for euer can thy mercies haue an end and shal thy fatherly pitie neuer appeare more vnto me Shalt thou leaue me for euer thus to be tormeÌ„ted whoÌ„ thou hast afore so abundaÌ„tly comforted O Lorde I am sure thy mercies wil not so entreat me and therfore turn again O Lorde and make mee glad with thy countenaunce whome of long time thou hast left voide of consolation comfort Aduert and consider dearely beloued in what estate was Dauid when that he had none other comfort except the only remembraÌ„ce of Gods former benefits shewed vnto him And therfore meruel ye not nor yet dispaire ye albeit that you find your self in the same case that Dauid was Sure I am that your owne heart must confesse that ye haue receiued like benefits at the hand of God as Dauid did He hath called you from a more vile office then from the keeping of sheepe to as great a dignitie touching the euerlasting inheritance as hee did Dauid For from the seruice of the Deuil and sin hee hath annointed vs Priestes and Kings by the blood of his onely Sonne Iesus hee hath giuen you courage and boldnesse to fight against more cruel more suttle more dangerous and against enemies that be more nigh vnto you then either was the Lyon the Beare or Goliah to Dauid against the Deuil I meane and his assaultes against your owne fleshe and most inwarde affections against the multitude of them that were and yet remaine enemies to Christes religion yea against some of your natural friendes which appeare to professe Christ with you and in that part the battel is the more vehement What boldnesse I haue seene with you in al suche conflictes it needeth not me to rehearse I write this to the praise of God I haue wondred at that bolde constancie which I haue found in you at such time as mine owne heart was fainte Sure I am that fleshe and blood coulde neuer haue persuaded you to haue contemned and set at naught those thinges that the worlde most esteemeth you haue tasted and felte of Gods goodnes and mercies in suche measure that not onely ye are able to reason and speake but also by the spirite of God working in you to giue comfort and consolation to such as were in trouble and therefore most deare mother thinke not that God wil leaue his own mansion for euer No impossible it is that the Deuil shal occupie Gods inheritance or yet that God shal so leaue and forsake his holie Temple that hee wil not sanctific the same Againe God sometimes suspendeth his own presence from his elected as heere by Dauid may be espied And verie often sufferâ—th he his elect to tast of bitternesse griefe for such causes as are before expresâ—ed but to suffer theÌ„ to bee at rest out of his hands he neither wil nor may permit for so were he a mutable God gaue his glorie to another if he permitted himself to be ouercome of his aduersarie which is as like impossible as it is that God shal cease to bee God Now lastly Dauid prayeth Deliuer my soule saue me In this praier no dout Dauid desired to bee deliuered from the verie corporal death at that time his soule to be saued froÌ„ those present plagues grieuous tormeÌ„ts that he susteined In which it might appeare to some that he was more addict to this present life that he loued more the quietnes of the flesh then it became a spiritual man to do But as before is said God hath naturally ingraffed and planted in man this loue of life tranquilitie and rest the most spiritual man oft time desireth them because they are seales witnesses of that league and felowship that is betweene God and his elect And albeit that troble doth most commonly folow the friends of God yet is he nothing assured that earnestly we aske our quietnes neither is that our desire any declaration of carnalitie or of inordinate loue that we haue to the world considering that the final cause wherfore we desire to liue is not for inioying of worldly pleasures for many times in the midst of those we graÌ„t and coÌ„fesse that better it is to be absent from the body but the chiâ—fe cause why Gods elect do desire life or to haue rest in earth is for the maintenance of Gods glory that other may see that God taketh a care ouer his elected But now to the grounds foundatioÌ„s of Dauids praiers wherupon his praiers do stand The first is taken from the vehement troble which he sustained from the long continuance of the same The second is takeÌ„ from the goodnes of God And the third from Gods glorie and from the insolent rage of his enemies Here is to be obserued noted that neither is trouble neither long continuance of the same neither yet the proud hautie mindes of wicked men the chiefe mouing cause why God heareth our praiers declareth himselfe merciful vnto vs and therfore they may not be the sure and sound foundations of our praiers But only Gods infinit goodnes is the fountaine of al mercy grace which springeth
commeth vnto vs by Christ Iesus his sonne But they are causes by operation of the holy Ghost helping our weaknes to beleeue to trust that God who is the father of mercies wil not be angry for euer at the sore afflicted neither yet that hee wil punishe without mercy suche as cal for his helpe and comforte as also that GOD who hath alwaye declared him selfe enemie to pride wil not suffer the proude and obstinate coÌ„temners of his poore Saintes long to blaspheme his lenitie gentlenes but that he wil powre foorth his plagues vppon them according to his threatninges and so are our troubles and the tyrannie of our enemies in that behalfe fundaments wherupon our prayâ—rs may stande as here appeareth Dauid describeth his dolour and the continuance therof in these wordes I am consumed away with sicknesse al my bones are vexed my soule is in horrible feare But how long lord wilt thou thus intreat me I am weeried for sobbing I water my bed with my teares Let vs imagine that Dauid thus speaketh O Lord maiest thou who euer hast taken care for me from my mothers wombe nowe forget mee the woorke manship of thine owne hands Maiest thou that hast declared thy selfe so merciful vnto me in al my tribulatioÌ„s nowe in the ende take thy mercies cleane from me Hast thou no pitie O Lordâ— Doest thou not beholde that I am pined and consumed by this greeuous torment wherein is not onely my tender flesh but also my verie bones the stroÌ„gest parte of my bodie so vexed that neither is there beautie nor strength left vnto mee If thy anguishes occupied the bodie onely yet were the paine almost intollerable but O Lord so horriblie is my soule tormented that albeit it be immortal yet it so quaketh and treÌ„bleth as verie death should deuour it And thus doe I sustaine most grieuous tormentes both in bodie soule of so long continuance that it appeareth vnto me thou hast forgotten to be merciful O Lorde howe long wilt thou intreate me in this maner Hast thou forgotten thy louing mercies Or hast thou lost thy fatherly pitie I haue no loÌ„ger strength to cry yea and for sobbes and grones I am so weery that my breath faileth me the teares of mine eyes â— herewith nightly I haue wette my bed haue borne witnesse of my vnfained dolour but nowe my eyes are waxen dimme and my whole strength is dried vp In al these lamentable complaintes Dauid speaketh vnto God as he would speake vnto a man that were ignorant what an other man suffered whereof it may bee vnderstood howe the most prudent and the most spiritual man iudgeth of God in the time of troble assuredly he thoght that God taketh no care for him and therfore doeth hee as it were accuse God of vnmindfulnesse that he loketh not vpon him with the eyes of his accustomed mercie as clearely by these worodes may be espied And yet are Dauids troubles the first ground cause why he maketh his praiers claimeth to be heard not that troubles as before is noted are sufficient by them selues for Gods deliueraunce but in recounting his dolour Dauid hath a secret accesse to Gods mercie which chalengeth clameth of dutie to appertein to al his who in the time of trouble cal for his support help aide And it is the same ground that Iob taketh where he saith is it profitable vnto thee that thou violently oppresse me wilt thou despise the worke of thine own hands thou hast formed made me altogether and wilt thou now deuour me RemeÌ„ber I beseech thee that thou hast fashioned me as a moulde and that thou shalt bring me to dust thou hast couered me with skin flesh with sinowes bones hast thou ioyned me with life geÌ„tlenes hast thou beautified me thy prudence hath kept my spirit Here may be espied vpoÌ„ what grouÌ„d these two stood in this most grieuous paynes Their trouble mooued them to complain and to appeale to the great mercie of God which as they alledge euen so is it most sure he may deny to none that aske it for as the troubles of his creatures is none aduantage vnto God so to denie mercie when it is asked were to deny himself herein dearely beloued I hartily wish you to reioyce For I can be witnesse howe constantly yee haue called for grace in your anguishes and your owne conscience must testifie that ofteÌ„times ye haue found release and comfort in suche measure that you haue bin bold to triumph against your aduersaries in Christ Iesus our sauior Be nothing afraid albeit presently ye feele not your accustomed consolation that shal hurt you no more then the trobles of Dauid Iob did hurt theÌ„ who in the time that they spake these former words found no more consolation then you do now in the most extremitie of your troble Neither yet did they hastily obtain coÌ„fort for Dauid 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 euery man shal that in time of troble be it spiritual or corporal appeareth only to Gods mercie The second ground and foundation wherupon the prayers of Dauid doe stande is the infinite goodnesse of God for thus hee saieth Saue me O God for thy goodnesse Dauid before had asked mercie and declared his complaintes but now searching reasoning with him selfe secretly in his conscience after this maner Why should God shewe mercie vnto him that so hainously had offended and that iustly was tormented by Gods hande for his transgression sin No other grounde that is alwayes sure permanent findeth he except Gods infinite goodnesse which he espieth to bee onely the staie which neither tempest of windes neither floodes of water are able to ouerthrow nor vndermind And oh how pearcing are the eyes of Faith that in so deepe a dungeon of desperation can yet espie in the midst of those troublesome darknesse goodnes to remaine in God yea and such goodnesse as is sufficient and able to ouercome deuour and swalow vp al the iniquities of his elect so that none of them are able to gainstande or hinder Gods infinite goodnesse to shewe his mercie to his troubled childreÌ„ Hereby are we taught beloued mother in the extremitie of our trobles to run to Gods only goodnesse there to seeke comfort by Iesus Christ and no where els I feare nothing the blasphemous voices of such nor their raging against God and against his onely eternal veritie that are not ashamed to affirme that this kinde of doctrine maketh men negligent to doe good workes against whom no otherwise wil I contend then doth the Apostle saying their damnation is iust For my purpose and minde is to edifie those whoÌ„ God hath called from darknesse to light whose eyes it hath pleased his mercie so to open that euideÌ„tly they feele the flâ—sh to rebel
last grounde of Dauids praiers was the glory and and praise of Gods name to be shewed and vttered in his life as in these wordes hee declareth For there is no remembrance of theâ— in death who landeth thee in the pitte As Dauid woulde say O Lorde howe shal I pray and declare thy goodnesse when I am dead and gone downe in to the graue I is not thy ordinary course to haue thy myracles and wonderous works preached vnto men by those that are buried and gone downe into the pit those that are dead make no mention of thee in the earth And therefore O Lorde spare thy seruant that yee for a time I may shewe and witnesse thy wonderous woorkes vnto mankinde These most godly affections in Dauid did ingender in him a vehement horror and feare of death besides that which is natural and common to al men bicause he perfectly vnderstood that by death hee shoulde be letted any further to aduance the glory of God Of this same he complaineth most vehemently in the 88. Psalm where apparauntly hee taketh from the dead sense remembrance feeling and vnderstanding aledging that God worketh no miracles by the dead that the goodnes of God cannot be preached in the graue nor his faith by perdition and that his meruellous workes are not knowne in darkenesse By which speache we may not vnderstand that Dauid taketh all sense and feeling from the dead â—either yet that they which are dead in Christ are in such estate that by God they haue not consolation and life no Christ him selfe doth witnesse the contrary but Dauid so vehemently expresseth their estate and condition because that after death they are depriued from al ordinatie ministration in the Church of God None of those that are departed are appointed to bee preachers of Gods glory vnto mankinde But after death they ceasse any more â—o aduannce Gods holy name heere amongest the liuing on earth and so shall euen they in that behalfe be vnprofitable to the congregation as touching any thing that they can do either in body or soule after death And therefore most earnestly Dauid desired to liue in Israel for the further manifestation of Gods glory Heere is to bee obserued a short but yet a most necessary note which is this what the thinges bee which wee ought principally to seeke in this transitorie life Not those for the which the blinde world contendeth and striueth but God and his louing kindnes to ward mankind his amiable promises and true religion to be aduanced and preached vnto others our brethren that be ignorant For if we doe not we may rather bee counted beastes then men dead stocks not liuing creatures yea rather thinges that bee not at al then substance hauing either being or life Seeing that the heauens declare the glory of God the earth with the whole contentes thereof what euer they bee doe geue praise to his holy name the Sea floods and fountaines with the wonders conteined in the same do not ceasse to make manifest the wisedome the power and the prouidence of their creator what then shalbe saide of man that neither seeketh neither regardeth Gods glory Yea what shal bee iudged of those that not onely hinder Gods glory but also declare them selues enimies to such as woulde promote it I must speake my conscience with a sorowful heart they are not onely dead but they are also of the nature of him by whose malice and enuie death entred into the worlde that is of the Diuel But them I omit at this present because their accusation doeth not muche apperteine to this our matter whereof nowe I must make an ende somewhat contrary to my minde For so I am compelled by some present troubles as wel of body as of Spirite The fourth part of this Psalm I omit til more opportunitie for it doth not much appertaine to the spiritual crosse but it is as it were a Prophesie spoken against all such as reioyce at the troubles of Gods elect who assuredly shalbe confounded and sodenly brought to shame when the Lord shal heare the voices of the sore afflicted Now dearely beloued in our Sauiour Christe Iesus seeing that the spiritual crosse is proper to the children of God seeing that it is geuen to vs as a most effectual medicine aswel to remome diseases as to plant in our soules most notable vertues such as is humilitie mercy contempt of our selues and continual remembrance of our owne weakenesse and imperfection And seeing that you haue had most euident signes that this same medicine hath wrought in you a part of al the promises receiue it thankfully of your fathers hand what trouble soeuer it bring with it and albeit that the fleshe grudge yet let the spirite reioyce stedfastly looking for deliuerance assuredly yee shall obteine according to the goodwil promise of him who cannot deceiue to whom bee glory for euer and euer before his congregation Amen Now seeing it is vncertaine beloued mother if euer we shal meete in this corporal life which wordes I wil not that yee take in any displeasure for if God continue you in life me in health I shal attempt to speake with you face to face within lesse time theÌ„ is passed since the one of vs last saw the other And be ye assured beloued mother that neither shal it be the feare of death nor the rage of the Diuel that shal let me therfore I beseech you take not my wordes in that part as though I were not minded to visite you againe no I assure you that onely Gods hande shal withholde mee But because our life doeth vanish as the smoke before the blast of wind my conscience moueth me to write vnto you as though I should â—â—ke from you my last good night in earth The summe whereof is this to exhort and admonish you euen as that yee wil haue parâ— with Christ Iesus to coâ—tine we in the doctrine to the ende which before the world ye haâ—e professed For before God before Christ Iesus his soâ—ne and before his holy angelles neither shame I â—o confesse neither doubt I to affirme that the doctrine which you and others haue hard not only of my mouth but also faithfully taught by the mouthes of many others of whom some are exâ—lâ—d some cruelly cast into prison and the rest commanded to silence is the onely worde of life and that al doctrine repugning to the same is diabolical erronius which assuredly shal bring death and perpetual condemnation to al those which shal therto condiscend and agree And therefore Mother be not moued with any winde but sticke to Christe in the day of this his battel also I admonish you too auoide that abhomination which oft yee haue heard by me affirmed to be damnable idolatrie God I take to record in my conscience that neither then neither now I spake nor doe speake for pleasure or hatred of any liuing creature in erth whatsoeuer 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 iote remoued Neither 〈◊〉 I of that my blessed and most happie societie with the trueth of Christes Gospel vnto which it hath pleased God â—o â—alme the most wretched of others neither fore think I that God hath made me an open and manifest enemie to Papistrie superstition and to al that â—ilthie idolatrie which newly is erected in Gods hotte displeasure neither yet would I recaÌ„t as they terme it one sentence of my former doctrine for al the glory riches rest that is in earth And in conclusion I would not bowe my â—nee before that most abhominable idol for al the tormeÌ„ts that earthly tyrantes can deuise God so assisting me as his holie spriâ—â— presently moueth me to write vnfainedly And albeiâ— that I haue in the beginning of this battel appered to play the fainte Hearted and feeble soâ—â—â—our the cause I remit to God yet my prayer is that I may be restored to the battel againe And blessed bee God the Father of our Lorde Iesus Christ I am not left so bare without coÌ„forte but my hope is to obtaine such mercie that if a sodaine ende be not made of all my miseries by final death which to mee were no smal aduantage that yet by him who neuer despised the sobbes of the sore afflicted I shalbe so incouraged to fight that England and Scotlande shal both knowe that I am readie to suffer more theÌ„ either pouertie or exile for the profession of the doctrine and that heauenly religion whereof it hath pleased his merciful prouidence to make me amongst others a simple souldiour and witnesse bearer vnto men And therfore mother let no feare enter into your hearte as that I escaping the furious rage of those rauening wolues that for our vnthankfulnes are lately loosed from their bondes doe repent any thing of my former feruencie no mother for a fewe Sermons by me to be made within England my heart at this houre coulde bee content to suffer more then nature were able to sustaine as by the grace of the most mightie and most merciful God who onelie is God of comfort and consolation through Iesus Christ one day shalbe knoweÌ„ In the meane season yet once again as it were my final good night and last testament in this earth in the bowels of Christ Iesus I exhort and admonish you constantly to contine we with the veritie which yet shal triumph obtaine victorie in despite of Saâ—â—an and of his malice And auoid ydolatrie the â—aintainers obeyers where of shal not escape the sodaine vengeance of God which shalbe powred sorth vpon them according to the ripenesse of their iniquitie And when they shal cry quietnes peace which neuer remained of any continuance with the vngodly then shal their sodaine destruction come vpon them without prouision The God of peace and consolation who of his power infinite and inuincible hath called from death the true and great bishop of our soules and in him hath placed our flesh aboue principalities powers of what preheminence soeuer they bee in heauen or in earth assist you with his holie spirite in such constancie and strength that Sathan and his assaultes bee confounded now and euer in you and in the congregation by Christ Iesus our Lord. To whome with the Father with the â—oly Ghost be al praise and honour eternally Amen Yours with sorowful heart I. K. Watche and pray The Argument of the Epistle A comfortable Epistle sent to the afflicted Churche of Christ exhorting them to beare his crosse with patience looking euery houre for his comming againe to the greate comforte and consolation of his chosen with a prophecie of the destruction of the wicked Whereunto iâ— ioyned a most wholesome counsel howe to he haue our selues in the middest of this wicked generation touching the dayly exercise of Gods most holy and sacred word Written by the man of God I. K. Eze. 9. Passe through the citie and put a signe on the foreheads of those that mourne for the abhominations that are committed WHen I ponder with my self beloued in the Lord what the state was of Christes true Churche immediately after his death and passion and what were the changes great mutations in the common wealth of Iudea before the final desolation of the same as I cannot but feare that like Plagues for like offences shal strike the Realme of England and in fearing God knoweth I lament morne so can I not but reioice knowing that Gods most merciful prouidence is no lesse careful this day ouer his weake and feeble seruants in the Realme of Englande than it was that day ouer his weake and sore oppressed flocke in Iurie What was the state of Christes churche betweene his death and resurrection from his resurrection to the sending of the holy Ghost vppon his disciples and from that time also to the finall destruction of Hierusalem The plaine Scripture doeth witnesse that it was most afflicted without al comforte and worldly consolation and that it was so persecuted that hauock was made ouer the church of God And what were the mutations and troubles in Iudea and Hierusalem before the destruction of the same such as are expressed in histories and principally in Iosephus and Egesippus can not bee ignorant For they witnesse that ouer that vnthankeful people were peâ—mitted to reigne cruel tyranâ—ous and most vngodly magistrates by whome the people were oppressed and spoyled of their liberties by which occasion was stirred vp sedition and therevpon followed so cruel tyrannie that vnder the name of iustice no smal number of the people were burned quicke After which crueltie followed such murder vniuersallie in the citie and in the fieldes that the fathers feared their sonnes and the brethren their brethren Which vnquietnesse ceased not vntil Gods seuere vengeance was once powred forth vppon such as obstiâ—ately refused and persecuted Christ Iesus and his doctrine But to returne to the entreatement and preseruation of Christes church at this time it is euident that most sharply it was persecuted and yet dayly did it increase and multiply It was compelled to flye from citie to citie from Realme to Realme and from one Nation to another and yet so wonderful was it preserued that a greate number of those whome the wicked Priestes by their blooddie tyranny exiled and banished from Hierusalem were kept aliue til Gods vengeance was powred forth vppon that most wicked generation The remembrance of this beloued in the Lorde is vnto my hearte such comforte and consolation that neither can my tongue nor penne expresse the same For this assuredlie is my hope and expectation that like as Christ Iesus appeared to his Disciples when there was nothing in their heartes but anguâ—she and desperation and like as hee preferred and multiplyed their number vnder the most extreeme persecution so shal hee doe to his afflicted
therefore destruction shal sodainly fal vppon them But with what kinde of plagues they shalbee stricken in this life and whome GOD shall appoint to execute his 〈◊〉 vppon them that I remit to his good pleasure and further reuelation But their manifest inquitie is vnto mee an assured assurance that long they cannot escape the 〈◊〉 of them most iustly deserued But in the meane season beloued brethren twoâ— thinges yee must auoide the former that yee presume not to bee reuengers of your owne cause but that yee resigne ouer vengeance vnto him who onely is able to requite them according to their malicious mindes Secondly that yee hate not with any â—arnal hatred these blinde cruel and malicious tyrantes but that yee learne of Christ to pray for your persecutors lamenting and bewayling that the Deuil shoulde so preuaile against them that headlong they shoulde runne body and soule to perpetual perdition And note wel that I say wee may not hate them with a carnal hatred that is to say onely because they trouble our bodies For there is a spiritual hatred which Dauid 〈◊〉 a perfect hatred which the holy Ghost engendreth in the 〈◊〉 of Gods elect against the rebellious contemners of his holy statues And it is when 〈◊〉 more lament that Gods glorie is suppressed and that Chrisâ—es flocke is defrauded of their wholesome foode theÌ„ that our bodies are persecuted With this hatred was Ieremie inflamed when he praied let me see thy vengeance taken vpon thine enemies O Lorde With this hatred may we hate tyrants and earnestly may we pray for their destruction be they kings or Queenes Princes or Prelates And further yee shal note that the praiers made in the feruencie of this hatred are before God so acceptable that often times he that praieth obtaineth the selfesame thing that the external words of his praier doe meane as Dauid Ieremie and other of the Prophetes sawe with their corporal eies the whote vengeance of God powred forth vpon the cruel tyrants of their age I am assured that some which this day do â—ob grone vnder your tyraÌ„nous bishops shall see the like vpon the Pestileâ—t Papistes within the Realme of England This my affirmation proceedeth not froÌ„ any coniecture of mans phantasie but froÌ„ the ordinary cause of gods iudgements against manifest contemners of his preceptes from the beginning which is this First to rebuke and notifie by his messengers such sinnes as before the worlde are not knowen to bee sinne Secondly to prouoke them to repentance Thirdly to suffer the reprobate to declare their owne impenitencie before the worlde and last to powre vpon them so manifest vengeance that his churche may bee instructed aswel of his power as of his seuere iudgementes against inobedience This was the order of his iudgement against Pharao against Saule against Ieroboam against Herode against the Scribes and Pharisees and against the whole citie of Ierusalem Our eares haue hearde and our eyes haue seene the first three diettes of the Lordes iudgement executed against the Pestilent Papistes within the Realme of Englande For wee haue hearde their summoning and citation duelie executed by the Messengers of Gods woorde Wee haue hearde them accused and conuicted before their owne faces of theft and murther of blasphemie against God of idolatrie and finally of al abhominations which crimes being laide to their charge in their owne presence they were not able to deny so potent so plaine euident was gods worde whereby their secrete botches olde festered sores were discouered reuealed We knowe that long processe of time hath beene graunted by Gods lenitie to their conuersion and repentance And howe litle the same hath auailed these present dayes may testifie For who nowe doeth not espie their malice to encrease their obstinacie to bee such as none can be greater Shal wee then thinke that God wil giue ouer his cause as that he were not able to preualie against Tyrants Not so deare brethreÌ„ not so But eueÌ„ so assuredly as our god liueth by whose spirite was stirred vp some of his elect first to espie the great abhominatioÌ„s of those tyrantes in this our age which his messengers in despite of their tyranny God preserued to proclaime notifie before their owne faces such sinnes as the worlde knewe not to bee sinne and assuredly as we haue espied theÌ„ still to continue in malice against God against his eternal veritie and against the messengers of the same so assuredly shal wee see Gods extreme plagues powred foorth vppon them euen in this corporal life That some 〈◊〉 vs may witnesse to the generation that shal folowe the wonderous workes that the Lorde hath wrought and will worke in this our age Neither shal theâ—e plagues more then the worde of God which passed before worke in them any true repentance but stil in a blinde 〈◊〉 they shall rebel against the Maiesâ—â—e of God For the deadly venome of that malicious serpent their father the Diuel can â—euer bee purged from their cankered heartes And therfore after these plagues of whome some wee haue hearde and seene for what a Plague was it to the false Bishop of Doresme before his face to bee called murtherer and theefe and of the same to be conuict that neither could him selfe deny it neither any of his proctours or diuine doctours being present with him durst enterprise to speake one worde in defence of his cause After these plagues I say of whom some wee haue seene and the rest wee shortly looke for resâ—eth the last the vnqâ—eÌ„chable fire which is prepared for their portion And therfore yet again dearely beloued in our Sauiour Iesus Christe hope you against hope and against al worldly appearance For assuredly as God is immutable so assuredly shal he stirre vp one Iehu or other to execute his vengeaÌ„ce vpon those blood thirstie tyrants and obstinate idolaters And therefore abide yee patiently the time that is appointed to our correction and to the ful ripenesse of their malicious mindes Bee not discouraged although the Bishops haue gotten the victorie So did the Beniamites naturall brethren to our Bishops defenders of whoâ—edom of al abhohominable adulterie twice preuaile against the Israelites who fought at Gods commaundement Yee shall consider beloued brethren that the counsels of God are profounde and inscrutable The most iust man is innocent in his sight There may be secrete causes why God sometimes wil permit the most wicked to preuaile triumph in the most vniust action but yet wil hee not long delay to execute his his wrath and iustly deserued vengeance vpon such as bee proude murtherers obsâ—inate idolaters and impenitent malefactours And theâ—fore haue they not great cause to reioyce For albeit they haue once preuailed against fleshe yet shall GOD shortely bring them to vtter confusion and great shame for euer Let Winchester and his cruel counsel deuise and studie till his wits faile howe