The sixth Psalme.

DAuid sore troubled both in body and spirite, lamen­tably praieth vnto God: which that you may more surely vnderstande, I will attempt to expres in moe woordes. Dauid speaketh vnto God, as hee would speake vnto a man: in this manner.

O Lorde,The dolorous cō ­plaint of Dauid in his trouble. I feele what is the waight and strength of thy displeasure, I haue experience howe intollerable is the heauinesse of thine hande, which I most wretched man haue pro­uoked against my selfe, by my horrible sinnes. [Page] Thou whippest me and scourgest mee bitterly, yea, thou so vexest mee, that vnlesse thou with­drawe thine hande, and remit thy displeasure, ther resteth nothing vnto mee, but vtterly to bee confounded. I beseeche thee O Lorde,His praier. rage not, neither bee commoued against mee aboue measure, remit and take away thy hea­uieHis confession. displeasure, which by mine iniquitie I haue prouoked against my selfe.

This appeareth to haue beene the mea­ning of Dauid in his first woordes, whereby he declareth him selfe to haue felt the gre [...]uous wrath of God before that hee burst foorth to these wordes. In which first is to bee noted [...] that the Prophet doeth acknowledge all trou­bles, that hee susteined as well in body as in spirite, to bee sent of God, and not to happen vnto him by chaunce: for heerein peculiar­ly differ the sonnes of God, frō the reprobate, that the sonnes of God knowe both prosperi­tie and aduersitie, to bee the giftes of GOD onely, as Iob doeth witnesse. And therfore in prosperitie commonly they are not insolent, nor proude, but euen in the day of ioy and rest they looke for trouble and sorrowe. Neither yet in the time of aduersitie, are they altoge­ther lefte without comforte, but by one [Page] meane or other God sheweth vnto them that the trouble shal haue ende. Where con­trarywise the reprobate taking all thinges of chance, or els making an idol of their owne wisdom, in prosperitie are so puft vp, that they forget God, without any care that trouble shoulde followe: And in aduersitie they are so deiect, that they looke for nothing bu [...] Hell.

Here must I put you in minde (dearely be­loued) howe often you and I haue talked toge­ther of these present dayes, till neither of vs both coulde refraine teares, when no such ap­parance there was seene by man. How often haue I saide vnto you, that I looked dayly for trouble, and that I wondred at it, that so long I did escape it? What mooued me to refuse, and that with displeasure of al men, euen of those that best loued mee, those high promo­tions that were offered by him, whō God hath takē frō vs for our offēces? Assuredly the fore­sight of troubles to come. How oft haue I said vnto you that the time woulde not bee long, that England woulde giue mee bread? Aduise with the last letter, that I wrote vnto your bro­ther in lawe, & consider, what is therein con­teined.

[Page]While I had this trouble, you had the grea­ter, sent (I doubt not) to vs both of God: that in that great rest, and (as we cal it) whē the go­spel triumphed, we should not bee so carelesse and so insolent, as others were. Who albeit they professed Christe in mouth, yet sought they nothing but the worlde with hand, with foote, with counsel and wisedome. And albe­it at this present our comfort appeareth not, yet before all the plagues be powred foorth, it shalbe known that there is a God, who taketh care for his owne. Secondarily is to be noted,God his very elect sometimes accuse God. that the nature and ingenie of the very sonnes of God in the time of their trouble, is, to im­pute vnto God som other affection, then there is or can be in him towardes his children. And sometime to complaine vpon God, as that he did those things that in very deede hee cannot doe, to his elect. Dauid & Iob often complaine that God hath left them, was become their e­nimie, regarded not their praiers, & tooke no heede to deliuer them. And yet vnpossible it is, that God either shal leaue his chosen, or that hee shal despise the humble petitions of suche, as doe call vpon his support. But suche complaints are the voices of the flesh, wher­with God is not offended, to the forsaking & [Page] reiection of his elect, but pardoneth them a­mong other innumerable infirmities & sinnes. And therefore (dearely beloued) dispaire you not, albeit the fleshe sometime burst out into heauie complaints, as it were accusing God: you are not more perfect then was Da­uid and Iob. And you cannot bee so perfect as Christ himselfe was, who vppon the crosse cried: My God, my God, why hast thou forsa­ken me? Consider, deare mother, how lamen­table and horrible were these wordes, to the onely sonne of God. And Dauid in the 88. Psal. (which for better vnderstanding, I desire you reade) cōplaineth vpon God, that night & day he had cried, and that yet he was not deliuered But (saith he) my soule is replenished with do­lour, I am as a man without strength. I am like vnto those that are gone downe into the pit, of whom thou hast no more minde, like vnto those that are cut of by thy hande: Thou hast put mee in a deepe dungeon, al thy wrath lieth vpon mee: Why leauest thou me, Lorde? why hydest thou thy face from me? thou hast remo­ued al my freendes from mee, thou hast made mee odious vntoo them. And thus hee en­deth his Psalme and complainte without mention of any comfort at al receiued. And [Page] Iob in diuers places of his booke maketh euen the like complaintes, sometime saying, that God was his enimie, and had set him as it were a marke to shoote at, and therefore that his soule desired the very destruction.

These things I recite vnto you, deerely be­loued, vnderstanding what haue beene your troubles heeretofore: and knowing that Sa­than wil not cease nowe to perswade to your tender conscience, that none of God his elect hath beene in like case as you are, but by these presidentes and many other places, which now to collect I haue no opportunitie, it plainely doth appeare that God his chosen vessels haue suffered the like temptations. I remember that ofte you haue complained vpon the grudging and murmuring that you founde, which in your selfe fearing that it prouoked God to more displeasure: Beholde and consider deere mother, what God hath borne with his saintes before: wil hee not beare the same with you, beeing most sorie for your imperfections? Hee cannot other wise do [...]. But as his wisedome hath made vs al of one masse and nature, earth and earthly: and as hee hath redeemed vs with one price, the blood of his only sonne, so hee according to his promise like mercifully par­doneth [Page] doneth the offences of al those that cal vpon the name of the Lorde Iesus,Rom. 10. of those I meane that refuse all other Iustice but his a­lone.

But to our matter of these presidents, plaine it is that God his elect, before you haue suffered the like crosse, as presentlie you suf­fer, that they haue complained as you com­plaine, that they haue thought themselues ab­iect, as you haue thought, and yet may thinke your selfe: and yet neuerthelesse they were sure in GOD his fauour. Hope deare mother and looke you for the same, hope I say against hope.

Howe horrible the paine is to suffer that crosse, can none expresse, except such as haue prooued it: feareful it is for the very payne it selfe: but most feareful it is, for that the godlie so tormented, iudge God to bee angrie, in fu­ror and in rage against them, as is before ex­pressed. Seeing wee haue founde this crosse to appertaine to God his children, profitable it shalbe, and necessarie to searche out the cau­ses of the same. Plaine it is that not only God worketh al to the profite of his elect, but also that hee woorketh it of such loue towardes [Page] them and with such wisedome, that otherwise thinges coulde not bee: and this to vnder­stande, is very profitable, partly to satisfie the grudging complaintes of the fleshe, which in trouble commonly doeth question, Why doth God this or that? And albeeit the fleshe in this earth can neuer bee fully satisfied: but e­uen as hunger and thirst from time to time assaulteth it, so doe others more grosse im­perfections, yet the inwarde man which sob­beth vnto God (knowing the causes why the very iust are so troubled and torm [...]nted in bo­die and spirite in this life) receiueth some com­forte and getteth some stay of God his mercie, by knowing the causes of the trouble. Al cau­ses may I not heere recite: but twoo or three of the principal wil I touche.

The first is to prouoke in God his elect an ha [...]ed of sinne, and vnfainedly repentance of the same [...] the which cause if it were rightly considered, were sufficient to make all spiri­t [...]all and co [...]porall troubles tollerable vnto vs. For seeing it is so that without repen­tance no man doeth attaine to GOD his mercie (for it is now appointed by him whose wisedome is infinite, I meane of those that are conuerted to the feeling of sinne) [Page] and that without mercie no man can come to ioy: is not that which causeth vs to vnderstand what repentance is, gladly to bee receiued and imbraced? Repentance conteineth within it a knowledge of sinne, a dolour for it, and a ha­tred of it togither with hope of mercy.

It is very euident that God his owne chil­dren haue not at al times the right knowledge of sinne: that is to say, how odious it is before God: Much lesse haue they the dolour of it, & hatred of it. Which if they had, as they could not sinne, so coulde they neuer be able, hauing that same very sense of God his wrath against sinne, to delight in any thing that appertaineth to the fleshe, more then the woman whome God hath appointed by the helpe of man, to produce mankind, coulde euer delight in man, if at al times shee felt the same pangues of do­lour and paine, that she doeth in her childe­byrth. And therefore doeth God for such pur­poses as are knowne to himselfe, sometime suspend from his owne children, this fore saide sense and feeling of his wrath against sinne. As no doubte, heere hee did with Dauid, not onely before his sinne, but also sometime af­ter.

[Page]But least the sonnes of God shoulde be­come altogither insolent like the children of the world, he sendeth vnto them some portion of this foresaide cuppe: in drinking whereof they come to such knowledge as they neuer had before. For first they feele the wrath of God working against sinne: whereby they learne the iustice of God, to bee euen such as he himselfe pronounceth that he may suffer no sinne vnpunished. And thus begin they as well to morne for their offences, as also to hate the same, which otherwise they coulde neuer doe: for nothing is so pleasing to the corrupt na­ture of man, as is sinne: and things pleasing to nature, cannot nature of it selfe hate.

But in this conflict, as God his childr̄ feele torments, and those most grieuous, as they mourne, and by God his holie spirite begin to hate sinne: so come they also to a more high knowledge: that is, that man cannot bee saui­our to himselfe, for how shal hee saue himselfe from hel, that cannot saue himselfe from an­guish and trouble heere in the flesh, while hee yet hath strength, wit, reason, and vnderstan­ding: and therefore must hee bee compelled in his heart, to acknowledge, that there is ano­ther mediatour betweene God his iustice and [Page] mankind, then any that euer descended of the corrupt state of Adam, yea then any creature, that onlie is a creature: and by the knowledge of this mediatour at the last, the afflicted commeth by some sense and liuely feeling of God his great mercie declared vnto mankinde, albeeit they bee not so sensible as is the paine: and albeeit that torment by this knowledge is not hastily remoued, yet hath the patient some hope, that al dolour shal haue ende: and that is the cause why hee sobbeth and gro [...]eth, for an ende of paine, why also he blasphemeth not God, but cryeth for his health euen in the midst of his anguishe. Howe profitable this is to the children of God, and what it worketh in them as the plaine scripture teacheth, so ex­perience letteth vs vnderstande.

Verilie euen so profitable as it is to mourne for sinne, to hate the same, to knowe the me­diatour betwixt God and man, and finally to knowe his louing mercie towardes them: So necessarie is it to drinke this foresaide cuppe. What it worketh in them, none knoweth but such as taste it.

In Dauid it is plaine, that it wrought humi­litie and abiection of himselfe.

It tooke from him the great trust hee had [Page] in himselfe. It made him dayly to feare and earnestly to pray, that after he shoulde not of­fend in like manner, or bee left in his owne handes. It made him lowlie, although hee was a king: it made him merciful, when hee might haue beene rigorous: Yea and it made him to mourne for Absolon his wicked sonne. But to the rest of the causes.

The second cause why God permitteth his elect to taste of this bitter cuppe, is to raise vp our hearts from these transitorie vanitles: for so foolish and forgetful of nature, and so addict are wee to the things that are present, that vn­lesse wee haue another schoolemaister then manly reason, and some other spurre, and per­petual remembrance, then any which wee can choose or deuise our selues: Wee neither can desire, nor yet rightly remember, the de­parture from this vaine and wicked worlde, to the kingdome that is prepared.

Wee are commanded dayly to praye, Thy kingdome come: which petition asketh that sinne may cease, that death may be deuoured, that transitorie troubles may haue an ende, that Sathan may bee troden vnder foote, that the whole body of Christ, may bee restored to life, libertie, and ioy, that the powers and [Page] kingdomes of this earth may bee resolued and destroyed. And that God the father may be all in al thinges after that his sonne Christ Iesus our Sauiour hath rendred vp the kingdom for euer.

These thinges are wee al commaunded to pray for: but which of vs in the time when al abundeth with vs (when neither body not spi­rite hath trouble) from our heart, and without dissimulation can wishe these thinges? verily none. With our mouth wee may speake the wordes, but the heart cannot thirst the thinges to come, except we be in such state that world­ly things be vnsauerie vnto vs. And so can they neuer be but vnder the Crosse. Neither yet vn­der al kind of Crosses as are worldly things vn­pleasant: for in pouertie riches do greately de­light many. For although they lacke them, yet desire they to haue them: and so are they nei­ther vnsauerie nor vnpleasant. For things that wee earnestly couet, are not vnpleasant vnto vs. But when things appertaining to the flesh, are sufficiently ministred vnto vs, and yet none of them can molifie our anguishe nor paine: then sobbeth the heart vnto God, and vnfay­nedly wisheth an ende of miserie. And there­fore our heauenly father of his infinite wise­dome, [Page] to holde vs in continual remembrance, that in this wretched worlde there is no rest, permitteth and suffereth vs to bee tempted and tryed with this crosse, that with an 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 3 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 [Page] perchaunce (saith hee) the wilde beastes bee multiplied, and make vp [...]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 [Page] 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 thē. 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 nūber of mē. Neither yet let any mā thinke, that if al kinde of crosses were taken from vs, during [Page] 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, [Page] 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 [Page] 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, [Page] 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: [...] signes and to­kens of those presidents haue appeared in you, and in others that bee in your companie, si­thens your first profession of Christ, it nee­deth me not to rehearse. God graunt that the eyes of men be not blinded to their own per­dition. But to our purpose, deerely beloued, ac­cept this cuppe from the handes of our hea­uenly father, and albeit your paines bee almost intollerable, yet cast your selfe, because you haue none other refuge, before the throne of God his mercie, and with the Prophet Dauid being in like trouble, say vnto him:

Nowe procedeth Dauid in his prayer, ad­ding certaine causes, why he should bee heard, and obtaine his petitions: but first wee wil speake of his prayers as they bee in order through this whole Psalme. Dauid in summ [...] desireth 4. things, in this his vehem̄t trouble: [Page] in the first verse hee asketh that God-punishe him not in his heauie displeasure and wrath.

In the seconde verse hee asketh that GOD should haue mercie vpon him: and in the third verse he desireth that he should heale him: and in the fourth verse he asketh that God should returne vnto him, and that he should saue his soule: euerie one of these things, were so ne­cessarie vnto Dauid, that lacking any one of them, hee iudgeth himselfe vnfortunate. Hee felt the wrath of God, and therefore desired the same to be remoued, he had offended and therefore desired mercie, hee was falne in most dangerous sicknesse, and therefore he cry­ed, for corporal health: God appeared to be de­parted from him, and therfore desired hee that the comfort of the holy Ghost should returne vnto him. And thus was Dauid, not as com­monlie are the most parte of men in their prai­ers, who of a custome, oftentimes doe aske with their mouths such things, as their hearts doe not greatly desire to obtaine. But let vs marke principally, what things are to bee no­ted in these his praiers: which he with earnest minde powred forth before God. Euident it is, that Dauid in these his prayers susteined and felt the very sense of God his wrath: [Page] And also that hee vnderstoode clearely that it was God only, that troubled him, and that had laide that sore scourge vpon him. And yet no where els but at God alone (who appeared to bee angrie with him) seeketh hee support or aide: this is easie to bee spoken, and the most part of men wil iudge it but a light matter too flie to God in their troubles.

I confesse in deed that if our troubles come by man his tyranny, that then the most sure, & most easie way is, to runne to God, for defēce and aide.Let this bee vvel noted. But let God appeare to bee our eni­mie, to be angrie with vs, and to haue left vs: howe harde and difficil is it then to cal for his grace and for his assistance? None knoweth, ex­cept such as haue learned it in experience, nei­ther yet can any man so doe, except the elect children of God:Enimies driue vs from God vnder this crosse. for so strong are the enimies, that with great violence inuade the troubled conscience, in that trouble some battel, that vn­lesse the hid seede of God shoulde make them hope against hope, they coulde neuer looke for any deliuerance or comfort. The fleshe lac­keth not reasons and perswasions, to bring vs from God. The Diuel by him selfe, and by his messengers, dare boldly say, and affirme: that we haue nothing to doe with God. And a [Page] weake faith, is oft compelled to confesse both the accusations, and reasons to be most true. In time of trouble the fleshe doeth reason. O wretched man, perceiuest thou not that God is angrie with thee? Hee plagueth thee in his hot displeasure, therefore it is in vaine for thee to cal vpon him. The Diuel by his suggestion, or by his ministers doeth amplifie and aggra­uate these presidents, affirming & beating into the conscience of the sore afflicted, in this ma­ner: God plagueth thee for thine iniquitie, thou hast offended his holy lawe, therefore it is labour lost to crie for mercy or reliefe, for his iustice must needes take vengeance vpon al inobedient offendours. In this meane sea­son a weake faith is compelled to confesse and acknowledge the accusations to be most true, for who can deny that hee hath not deserued God his punishments. The fleshe feeleth the torments, and our owne weakenesse crieth all is true, and no point can be denied. The vehe­mencie of this battel in the sicknesse of Eze­chias, and in the historie of Iob, plainely may bee espied.Esay. 38. Exechias after that with lamen­table teares, hee had complained that his life was taken away, and cut of before his time, that violence was doone vnto him, and that [Page] God had bruised al his bones like a Lion: At last hee saith, Be thou suretie for me, O Lord: but immediately vpon these woordes, as it were correcting himselfe, hee saith: What shal I say, it is he that hath done it. As who would say, to what purpose complaine I to him? If he had any pleasure in mee, hee woulde not haue entreated mee on this manner. It is hee him­selfe, whome I thought shoulde haue been my suretie and defender, that hath wrapped me in al this wretched miserie: Hee cannot bee an­grie, and merciful at once (so iudgeth the flesh) for in him there is no contrarietie, I feele him to bee angrie with mee, and therefore it is in vaine, that I complain or cal vpon him. This also may bee espied in Iob, who after that hee was accused by his freendes, as one that had deserued the plague of God, and after that his wise had willed him to refuse al iustice, and to curse God,Iob. 9. and so to die: after his most gree­uous complaintes, hee saith. When I called vp­on him, and hee hath answered, yet beleeue I not that hee hath hearde my voice: As if Iob woulde say, So terrible are my tormentes, so vehemement is my paine, and anguishe, that albeit verily GOD had hearde my humble [Page] petitions, yet feele I not that he wil graunt me my request. Heere is a strong battel, when per­fectly they vnderstande that remedie is none▪ but in God onely, and yet from Gods hande they looke for no support, as might appeare to mens iudgements: for he that saith, that God punisheth him, and therefore cannot bee mer­ciful, and hee doubteth whether God heare him or not, appeareth to haue cast away all hope of Gods deliuerance. These thinges put I you in minde of, beloued mother, that albeit your paines sometime bee so horrible, that no release nor comfort you find, neither in spirite, nor body: yet if the heart can onely sobbe vn­to God, dispaire not, you shal obteine your heartes desire: And destitute yee are not of faith. For at such time as the flesh, natural rea­son, the lawe of God, the present torment, and the Diuel at once doeth crie: God is angrie, and therefore is there neither helpe nor reme­die too bee hoped for at his handes: at suche time I say, to sobbe vnto God, is the demon­stration of 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 [Page] 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 [Page] 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,Obiection of the fleshe. & an adulterer,Ansvvere by a similitude. 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 mā that feeleth not the burdē 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 [Page] mercy apperteineth not vnto you by reason of your sinnes: answer, to him as you are taught by Christ, That the whole needeth no Phisi [...]iō, neither yet the iust, mercy & pardon. But that Christ is come to giue light to the blind, & to cal sinners to repentāce: of whō 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 [Page] 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 iudgemēt and so wee are bold to pray for the withdraw­ing [Page] of his scourge,Ier. 18. Marke vve [...]. which petition no doubt hee must graunt, for so he promiseth by Iere­my his Prophet, saying: If I haue spokē 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 [Page] 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 motiōs, I say, were the operations of Gods holie spirite: and yet Dauid could perceiue no cōsort 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?In trouble Dauid remebreth vvhat God sometimes bad vvrought by him. Diddest thou not so incourage my minde, that I feared not the fresh strēgth of the cruel Lion, neither yet the deuouring teeth of the hungry Beare? [Page] frō 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 incoūter with that mō ­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 abūdantly hast powred vpō me, that both soule & body hath reioyced through the galdnes of thy countenāce? hast thou not bin so effectually with me present in troubles and dangers, that my very enemies haue known & cōfessed 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 tormēted, whō thou hast afore so abundāt­ly comforted? O Lorde, I am sure thy mercies wil not so entreat me, and therfore turn again [Page] 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 remembrāce 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 [Page] 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 suffer [...]th he his elect to tast of bitternesse & griefe, for such causes as are be­fore expres [...]ed, but to suffer thē to bee at rest [Page] 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 frō those present plagues & grieuous tormēts 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.The most spiri­tual man desireth rest. 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 grāt [Page] and cōfesse, that better it is to be absent from the body) but the chi [...]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 & foundatiōs 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 takē 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 [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] enemie to pride, wil not suffer the proude and obstinate cōtemners 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 pray­ [...]rs may stande, as here appeareth. Dauid de­scribeth his dolour, and the continuance ther­of, in these wordes.

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 tribulatiōs, nowe in the ende, take thy mercies cleane from me? Hast thou no pitie, O Lord [...]? Doest thou not beholde that I am pined and consumed by this [Page] greeuous torment? wherein is not onely my tender flesh, but also my verie bones (the strō ­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 trē ­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 lōger strength to cry: yea, and for sobbes and grones I am so weery, that my breath faileth me: the teares of mine eyes [...] 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 [Page] 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.Mercie appertai­neth to al the cre­atures of God that cal for the same vnfainedly. Iob. 9. 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? Remēber 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 & gētlenes hast thou beautified me, & thy prudence hath kept my spirit. Here may be espied vpō what groūd these two stood in this most grieuous paynes. [Page] 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 oftētimes 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 thē, 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 cōfort: 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. [Page] 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,The eye of faith. 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 childrē. Hereby are we taught, beloued mother, in the extremitie of our tro­bles, to run to Gods only goodnesse, there to [Page] 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 whō God hath called from darknesse to light, whose eyes it hath pleased his mercie so to o­pen, that euidētly they feele the fl [...]sh to rebel against the spirit, euen in the howre of their greatest perfection: in such maner,The most pure vvorkes that ma [...] can do, are in the sight of God v [...] ­cleane. 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 [Page] 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 de [...]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 [Page] hast none, they had true repentance, tho [...] ar [...]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, [...]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,Oh most faithf [...] confession. and yet neither I nor my woorkes coulde profite thee: for thou (whose habitation is in heauen) nee­dest not the helpe of man.

[Page]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 frō thine infinite goodnesse, which begunnest to shew thy mercie before that I knew thee: cāst 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) vpō Gods infinite goodnes: thē are al the firie darts of the Deuil quenched, & he is repulsed as a cōfounded spi­rit. It shal hurt nothing, albeeit the stormie tē ­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 desperatiō. This I write beloued in the Lorde, knowing what hath [Page] 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 wi [...]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. [Page] How then can yee think that yee can take any pleasure in the same? Desp [...]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 righteousness [...] 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 [Page] 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 thē, 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 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.

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.

[Page]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, [...]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 [...]o aduannce Gods holy name, heere amongest the liuing [Page] 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 [Page] 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 [Page] 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 thē 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, [Page] 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 [...]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 par [...] with Christ Iesus, to co [...]tine we in the doctrine, to the ende, which before the world ye ha [...]e pro­fessed. For before God, before Christ Iesus his so [...]ne, and before his holy angelles, neither shame I [...]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 ex [...]l [...]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 [Page] 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 [...]o [...]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 [...]ilthie idolatrie, which newly is erected in Gods hotte displea­sure: neither yet would I recāt (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 [...]nee before that most abhominable idol, for al the tormēts that earthly tyrantes can deuise, God so assi­sting me, as his holie spri [...] presently moueth me to write vnfainedly. And albei [...] that I haue in the beginning of this battel appered to play the fainte Hearted and feeble so [...]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 [Page] Christ, I am not left so bare without cōforte, 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, thē 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 knowē. In the meane season yet once again as it were my final good night, and last testament in this earth, in the [Page] 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 Sa [...]an and of his malice. And auoid ydolatrie, the [...]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 [...]oly Ghost, be al praise and honour eternally. Amen.