A ¶ Fort for the afflicted. Wherein are ministered many notable & excellent remedies against the storms of tribulation.  
Written chief for the comfort of Christ's little flock, which is the small number of the Faithful, by john Knox.  john. 16. 33 In the world ye shall have affliction, but be of good comfort: I have overcome the world. 
Imprinted at London at the three Cranes in the Vintree, by Thomas Dawson, 1580.   

To the Religious Reader.  
WHo art thou (O Christian) that being sick in soul, and desirest to be sound? Sorrowful in spirit, & cravest comfort? unquiet in mind, & seekest to be at rest? wounded in conscience and wouldst be in safety? tormented in thought, and longest for relief? Who art thou (I say) that having offended thy God, and art therefore punished? tried with tribulation, and criest out to be refreshed? visited with affliction, and feign wouldst be delivered? Get thee to God's word, and there learn thy lesson: hear his holy Gospel preached, and thereby receive instruction: peruse and ponder, examine and consider, meditate and exercise thyself in the good books of Gods faithful servants, and they shall teach thee wisdom.  
And among all books tending to this 〈…〉 Christian● to be embraced and followed, this notable exposition of that zealous man of God, Master john Knox upon the sixth Psalm, containing sundry comfortable and excellent doctrines, in number many, in matter weighty, under the person of that Princely Prophet David, and after his example and pattern too be applied unto all such as are touched either in mind or body, with any kind of cross or calamity, to direct them to the path of patience, and to show them by a precedent, unto whom they must run for refuge in the time of their visitation, if they desire either partly too have their miseries mitigated, or themselves wholly from troubles to be delivered.  
The benefit of this Book belongeth to every particular member of Christ's Mystical body, and they only have the grace to use this and the like at convenient seasons. Moreover, the manifold comforts of this worthy Authors most fruitful Epistle, written for the consolation of Christ's afflicted flock, are of no less force and virtue, in cases of calamity, than his other treatise: the one, commodious, the other necessary, both beneficial.  
Thine to do thee good, Abraham Fleming.   

To his beloved Mother, I. K. sendeth greeting in the Lord.  
THE desire that I have to hear of your continuance, which Christ jesus in the day of this his battle which shortly shall end to the confusion of his proud enemies, neither by tongue, neither yet by pen can I express, beloved Mother. Assuredly it is such that it vanquisheth, and overcometh all remembrance & solicitude, which the flesh useth to take for feeding and defence of herself. For in every realm and nation God will stir up some one or other to minister those things that appertain to this wretched life, and if men will cease to do their office, yet will he send his ravens: so that in every place, perchance I may find some feathers to my body. But alas where I shall find children to be begotten unto God by the word of life, that can I not presently consider. And therefore the spiritual life of such as sometime boldly professed Christ (god knoweth) is to my heart more dear than all the glory, riches, and honour in the earth. And the falling back of such men, as I hear daily to turn back to that idol again, is to me more dolorous, than I trust the corporal death shallbe, when ever it shall come at God his appointment. Some will ask then, why did I fly? assuredly I cannot tell. But of one thing I am sure that the fear of death was not the chiefest cause of my flying, I trust that one cause hath been to let me see with my corporal eyes, that all had not a true heart unto Christ, that in the day of rest and peace, bare a fair face. But my flying is no matter, by God his grace I may come to battle, before all the conflict be ended. And haste the time O Lord, at thy good pleasure, that once again my tongue may praise thy holy name before the congregation, if it were but even in the very hour● of death.  
I have written a large treatise touching the plagues that assuredly shall apprehend obstinate Idolaters and those also that dissembling with them, deny Christ, in obeying to idolatry, which I would you should read diligently. If it come not to you from the South, I shall provide that it shall come to you by some other means. Touching your continual trouble given unto you by God, for better purpose than we can presently espy: I have begun unto you the exposition of the sixth Psalm. And as God shall grant unto me opportunity and health of body (which now is very weak, I purpose to absolve the same.  

The Argument.  
IT appeareth that David after his offence fell into some great & dangerous sickness, in the which he was sore tormented, not so much by corporal infirmities, as by sustaining & drinking some large portion of the cup of God his wrath: and albeit that he was delivered (as then) from the corporal death, yet it appeareth that long after (yea and I verily believe that all his life) he had some sense and remembrance of the horrible fear which before he suffered in the time of his sickness. And therefore the holy Ghost speaking in him, showeth unto us what be the complaints of God his elect under such cross how diversly they are tormented, how that they appear to have no sure hold of GOD, but to be abject from him: and yet what are the signs, that they are Gods elect. And so doth the holy Ghost to teach us to seek help of God, even when he is punishing, and appeareth to be angry with us.  
The sixth Psalm.  1 O Lord, rebuke me not in thine anger, nor chastise me in thy hot displeasure. 
David sore troubled both in body and spirit, lamentably prayeth unto God: which that you may more surely understand, I will attempt to express in more words. David speaketh unto God, as he would speak unto a man: in this manner.  
O Lord, 
The dolorous complaint of David in his trouble.  I feel what is the weight and strength of thy displeasure, I have experience how intolerable is the heaviness of thine hand, which I most wretched man have provoked against myself, by my horrible sins. Thou whippest me and scourgest me bitterly, yea, thou so vexest me, that unless thou withdraw thine hand, and remit thy displeasure, there resteth nothing unto me, but utterly to be confounded. I beseech thee O Lord, 
His prayer.  rage not, neither be commoved against me above measure, remit and take away thy heavy 
His confession.  displeasure, which by mine iniquity I have provoked against myself.  
This appeareth to have been the meaning of David in his first words, whereby he declareth himself to have felt the gre●uous wrath of God before that he burst forth to these words. In which first is to be noted● that the Prophet doth acknowledge all troubles, that he sustained as well in body as in spirit, to be sent of God, and not to happen unto him by chance: for herein peculiarly differ the sons of God, from the reprobate, that the sons of God know both prosperity and adversity, to be the gifts of GOD only, as job doth witness. And therefore in prosperity commonly they are not insolent, nor proud, but even in the day of joy and rest they look for trouble and sorrow. Neither yet in the time of adversity, are they altogether left without comfort, but by one mean or other God showeth unto them that the trouble shall have end. Where contrariwise the reprobate taking all things of chance, or else making an idol of their own wisdom, in prosperity are so puffed up, that they forget God, without any care that trouble should follow: And in adversity they are so deject, that they look for nothing bu● Hell.  
Here must I put you in mind (dearly beloved) how often you and I have talked together of these present days, till neither of us both could refrain tears, when no such appearance there was seen by man. How often have I said unto you, that I looked daily for trouble, and that I wondered at it, that so long I did escape it? What moved me to refuse, and that with displeasure of all men, even of those that best loved me, those high promotions that were offered by him, whom God hath taken from us for our offences? Assuredly the foresight of troubles to come. How oft have I said unto you that the time would not be long, that England would give me bread? Advise with the last letter, that I wrote unto your brother in law, & consider, what is therein contained.  
While I had this trouble, you had the greater, sent (I doubt not) to us both of God: that in that great rest, and (as we call it) when the gospel triumphed, we should not be so careless and so insolent, as others were. Who albeit they professed Christ in mouth, yet sought they nothing but the world with hand, with foot, with counsel and wisdom. And albeit at this present our comfort appeareth not, yet before all the plagues be powered forth, it shallbe known that there is a God, who taketh care for his own. Secondarily is to be noted, 
God his very elect sometimes accuse God.  that the nature and ingeny of the very sons of God in the time of their trouble, is, to impute unto God some other affection, than there is or can be in him towards his children. And sometime to complain upon God, as that he did those things that in very deed he cannot do, to his elect. David & job often complain that God hath left them, was become their enemy, regarded not their prayers, & took no heed to deliver them. And yet unpossible it is, that God either shall leave his chosen, or that he shall despise the humble petitions of such, as do call upon his support. But such complaints are the voices of the flesh, wherewith God is not offended, to the forsaking & rejection of his elect, but pardoneth them among other innumerable infirmities & sins. And therefore (dearly beloved) despair you not, albeit the flesh sometime burst out into heavy complaints, as it were accusing God: you are not more perfect than was David and job. And you cannot be so perfect as Christ himself was, who upon the cross cried: My God, my God, why hast thou forsaken me? Consider, dear mother, how lamentable and horrible were these words, to the only son of God. And David in the 88 Psal. (which for better understanding, I desire you read) complaineth upon God, that night & day he had cried, and that yet he was not delivered But (saith he) my soul is replenished with dolour, I am as a man without strength. I am like unto those that are gone down into the pit, of whom thou hast no more mind, like unto those that are cut of by thy hand: Thou hast put me in a deep dungeon, all thy wrath lieth upon me: Why leavest thou me, Lord? why hidest thou thy face from me? thou hast removed all my friends from me, thou hast made me odious unto them. And thus he endeth his Psalm and complaint without mention of any comfort at all received. And job in divers places of his book maketh even the like complaints, sometime saying, that God was his enemy, and had set him as it were a mark to shoot at, and therefore that his soul desired the very destruction.  
These things I recite unto you, dearly beloved, understanding what have been your troubles heretofore: and knowing that Satan will not cease now to persuade to your tender conscience, that none of God his elect hath been in like case as you are, but by these presidents and many other places, which now to collect I have no opportunity, it plainly doth appear that God his chosen vessels have suffered the like temptations. I remember that oft you have complained upon the grudging and murmuring that you found, which in yourself fearing that it provoked God to more displeasure: Behold and consider dear mother, what God hath borne with his saints before: will he not bear the same with you, being most sorry for your imperfections? He cannot other wise do●. But as his wisdom hath made us all of one mass and nature, earth and earthly: and as he hath redeemed us with one price, the blood of his only son, so he according to his promise like mercifully pardoneth doneth the offences of all those that call upon the name of the Lord jesus, 
Rom. 10.  of those I mean that refuse all other justice but his alone.  
But to our matter of these precedents, plain it is that God his elect, before you have suffered the like cross, as presently you suffer, that they have complained as you complain, that they have thought themselves abject, as you have thought, and yet may think yourself: and yet nevertheless they were sure in GOD his favour. Hope dear mother and look you for the same, hope I say against hope.  
How horrible the pain is to suffer that cross, can none express, except such as have proved it: fearful it is for the very pain itself: but most fearful it is, for that the godly so tormented, judge God to be angry, in furor and in rage against them, as is before expressed. Seeing we have found this cross to appertain to God his children, profitable it shallbe, and necessary to search out the causes of the same. Plain it is that not only God worketh all to the profit of his elect, but also that he worketh it of such love towards them and with such wisdom, that otherwise things could not be: and this to understand, is very profitable, partly to satisfy the grudging complaints of the flesh, which in trouble commonly doth question, Why doth God this or that? And albeit the flesh in this earth can never be fully satisfied: but even as hunger and thirst from time to time assaulteth it, so do others more gross imperfections, yet the inward man which sobbeth unto God (knowing the causes why the very just are so troubled and tormented in body and spirit in this life) receiveth some comfort and getteth some stay of God his mercy, by knowing the causes of the trouble. All causes may I not here recite: but two or three of the principal will I touch.  
The first is to provoke in God his elect an ha●●ed of sin, and unfeignedly repentance of the same 〈◊〉 the which cause if it were rightly considered, were sufficient to make all spiritual and corporal troubles tolerable unto us. For seeing it is so that without repentance no man doth attain to GOD his mercy (for it is now appointed by him whose wisdom is infinite, I mean of those that are converted to the feeling of sin) and that without mercy no man can come to joy: is not that which causeth us to understand what repentance is, gladly to be received and embraced? Repentance containeth within it a knowledge of sin, a dolour for it, and a hatred of it together with hope of mercy.  
It is very evident that God his own children have not at all times the right knowledge of sin: that is to say, how odious it is before God: Much less have they the dolour of it, & hatred of it. Which if they had, as they could not sin, so could they never be able, having that same very sense of God his wrath against sin, to delight in any thing that appertaineth to the flesh, more than the woman whom God hath appointed by the help of man, to produce mankind, could ever delight in man, if at all times she felt the same pangs of dolour and pain, that she doth in her childebyrth. And therefore doth God for such purposes as are known to himself, sometime suspend from his own children, this foresaid sense and feeling of his wrath against sin. As no doubt, here he did with David, not only before his sin, but also sometime after.  
But least the sons of God should become altogether insolent like the children of the world, he sendeth unto them some portion of this foresaid cup: in drinking whereof they come to such knowledge as they never had before. For first they feel the wrath of God working against sin: whereby they learn the justice of God, to be even such as he himself pronounceth that he may suffer no sin unpunished. And thus begin they as well to morn for their offences, as also to hate the same, which otherwise they could never do: for nothing is so pleasing to the corrupt nature of man, as is sin: and things pleasing to nature, cannot nature of itself hate.  
But in this conflict, as God his childr feel torments, and those most grievous, as they mourn, and by God his holy spirit begin to hate sin: so come they also to a more high knowledge: that is, that man cannot be saviour to himself, for how shall he save himself from hell, that cannot save himself from anguish and trouble here in the flesh, while he yet hath strength, wit, reason, and understanding: and therefore must he be compelled in his heart, to acknowledge, that there is another mediator between God his justice and mankind, than any that ever descended of the corrupt state of Adam, yea then any creature, that only is a creature: and by the knowledge of this mediator at the last, the afflicted cometh by some sense and lively feeling of God his great mercy declared unto mankind, albeit they be not so sensible as is the pain: and albeit that torment by this knowledge is not hastily removed, yet hath the patiented some hope, that all dolour shall have end: and that is the cause why he sobbeth and grows, for an end of pain, why also he blasphemeth not God, but crieth for his health even in the midst of his anguish. How profitable this is to the children of God, and what it worketh in them as the plain scripture teacheth, so experience letteth us understand.  
Verily even so profitable as it is to mourn for sin, to hate the same, to know the mediator betwixt God and man, and finally to know his loving mercy towards them: So necessary is it to drink this foresaid cup. What it worketh in them, none knoweth but such as taste it.  
In David it is plain, that it wrought humility and abjection of himself.  
It took from him the great trust he had in himself. It made him daily to fear and earnestly to pray, that after he should not offend in like manner, or be left in his own hands. It made him lowly, although he was a king: it made him merciful, when he might have been rigorous: Yea and it made him to mourn for Absalon his wicked son. But to the rest of the causes.  
The second cause why God permitteth his elect to taste of this bitter cup, is to raise up our hearts from these transitory vanitles: for so foolish and forgetful of nature, and so addict are we to the things that are present, that unless we have another schoolmaster then manly reason, and some other spur, and perpetual remembrance, than any which we can choose or devise ourselves: We neither can desire, nor yet rightly remember, the departure from this vain and wicked world, to the kingdom that is prepared.  
We are commanded daily to pray, Thy kingdom come: which petition asketh that sin may cease, that death may be devoured, that transitory troubles may have an end, that Satan may be trodden under foot, that the whole body of Christ, may be restored to life, liberty, and joy, that the powers and kingdoms of this earth may be resolved and destroyed. And that God the father may be all in all things after that his son Christ jesus our Saviour hath rendered up the kingdom for ever.  
These things are we all commanded to pray for: but which of us in the time when all aboundeth with us (when neither body not spirit hath trouble) from our heart, and without dissimulation can wish these things? verily none. With our mouth we may speak the words, but the heart cannot thirst the things to come, except we be in such state that worldly things be unsavoury unto us. And so can they never be but under the Crosse. Neither yet under all kind of Crosses as are worldly things unpleasant: for in poverty riches do greatly delight many. For although they lack them, yet desire they to have them: and so are they neither unsavoury nor unpleasant. For things that we earnestly covet, are not unpleasant unto us. But when things appertaining to the flesh, are sufficiently ministered unto us, and yet none of them can mollify our anguish nor pain: then sobbeth the heart unto God, and unfeignedly wisheth an end of misery. And therefore our heavenly father of his infinite wisdom, to hold us in continual remembrance, that in this wretched world there is no rest, permitteth and suffereth us to be tempted and tried with this cross, that with an unfeigned heart we may desire not only an end of our troubles (for that shall come to us by death) but also of all the troubles of the church of God, which shall not be before the coming again of the Lord jesus.  
The third cause I collect of Moses words to the Israelites, saying, The Lord thy God shall cast out these nations by little and little before thee. He will not cast them out all at once, lest perchance the wild beasts be multiplied against thee: And also when thou shalt enter into that land, and shalt dwell in the houses, that thou never buildest, and that thou shalt eat and be filled: give thanks unto the Lord thy God, and beware that thou forget him not, and that thou say not in thy heart: The strength of mine own hand hath brought these great riches unto me.  
In these words are two things appertaining unto our matter most worthy to be noted. First that Moses saith that the Lord will not at once, but by little and little destroy those nations, adding the cause, lest perchance (saith he) the wild beasts be multiplied, and make upto are against thee. The second that when they had abundance that then they should declare themselves mindful of God his benefits, and that they should not think that their own power, wisdom, nor provision was any cause that they had the fruition of those commodities.  
By these Precedents the holy Ghost teacheth them, that like as they did not possess, nor obtain the first interest of that land by their own strength, but that the Lord God did freely give it to them, so likewise were they not able to brook nor enjoy the same, by any power of themselves.  
For albeit that God should have in one moment destroyed all their enemies: yet if he should not have been their perpetual safeguard, the wild beasts, should have troubled them. And if they had demanded the question, why wilt thou not destroy the wild beasts also? he answereth, lest thou forget the Lord thy God, and say in thy heart, my strength hath obtained this quietness to myself.  
Consider, dearly beloved, that such things as the spirit of God foresaw dangerous and damnable unto them, the same things are to be feared in us: for all things happened unto them in figures. They were in Egypt corporally punished by a cruel tyrant: we were in spiritual bondage of the Devil, by sin and incredulity. God gave to them a land that flowed with milk and honey, for which they never laboured: God hath opened to us, the knowledge of Christ jesus which we never deserved, nor yet hoped for the same. They were not able to defend the land, after they were possessed in it: we are not able, to retain ourselves, in the true knowledge of Christ, but by his grace only. Some enemies were left to exercise them. Sin is left in us, that we may learn to fight. If enemies had not been, wild beasts should have multiplied amongst them. If such beasts as we think most do trouble us, were not permitted so to do, worse beasts should have dominion over us, that is to wit: Trust in ourself, arrogancy, oblivion, & forgetfulness of that estate from which GOD hath delivered us, together with a light estimation of all Christ's merits, which sins are the beasts that (alas do devour no small number of men. Neither yet let any man think, that if all kind of crosses were taken from us, during the time that we bear the earthly Image of Adam, that we should be more perfect in using the spiritual gifts of God: to wit, the remission of sins, his free grace, and Christ his justice, for which we never laboured: than that people should have been, in using of those corporal gifts. And Moses saith unto them, Beware that thou forget not the Lord thy God. He who knoweth the secrets of hearts, giveth not his precepts in vain: if man his heart had not been prone and ready to forget God, and to glory in his own strength, God had not given this precept, and repeated it so diligently. For he neither doth nor speaketh in vain, but knowing what things be most able to blind and deceive man, the wisdom of God by his contrary precepts, giveth him warning of the same. Experience hath taught us how such beasts have troubled the church of God: to speak nothing of the time of the Prophets, of the Apostles, or of the primitive church.  
What trouble made Pelagius by his heresy? affirming that man by natural power and free will, might fulfil the law of GOD, and deserve for himself remission and grace. And to come a little near to our own age, hath it not been openly preached and affirmed in schools, and set out by writings, that only faith doth not justify, but that works do also justify? Hath it not been taught, that good works may go before faith, and may provoke God to give his graces? What hath been taught of man his merits, and of the works of supererogation: some openly affirming that some men have wrought more good works, than were necessary to their own salvation? I pray you consider if these men said not: our hand and our strength hath given these things unto us. What were these devilish heresies, and others that have infected the whole Papistry? Assuredly they were cruel and ravenous beasts, able to devour the souls of all those upon whom they get the upper hand: but the merciful providence of our God, willing our salvation, will not suffer us, to come to that unthankfulness and oblivion. And therefore here he permitteth us, of our enemies, with his Apostle Paul to be suffered, to the end that we may mourn for sin, and hate the same, that we may know the only mediator, and the dignity of his office, that we may unfeignedly thirst the coming of the Lord jesus, and that we neither be presumptuous, lightly esteeming Christ his death: neither yet unmindful of out former estate and miseries. And so this cup is as it were a medicine prepared by the wisdom of our eternal Physician, who only knoweth the remedies of our corrupt nature. Aduerte and mark, dear mother, that all cometh to us, for our most singular profit. It is a medicine, and therefore presently it cannot be pleasing. But how gladly would we use, and receive, when the bodies were sick, how unpleasant & bitter soever it were, to drink, that medicine which would remove sickness, & restore health? But Oh how much more ought we, with patience and thanksgiving, to receive this medicine of our father's hands, that from our soul removeth many mortal diseases, his holy Ghost so working by the same: such as is pride, presumption, contempt of grace, and unthankfulness? which be the very mortal diseases, that by unbelief do kill the soul: And doth restore unto us lowliness, fear, invocation of God his name, remembrance of our own weakness, and of God his infinite benefit by Christ received. Which be the very evident signs, that jesus Christ liveth in us: 〈◊〉 signs and tokens of those precedents have appeared in you, and in others that be in your company, sithence your first profession of Christ, it needeth me not to rehearse. God grant that the eyes of men be not blinded to their own perdition. But to our purpose, dearly beloved, accept this cup from the hands of our heavenly father, and albeit your pains be almost intolerable, yet cast yourself, because you have none other refuge, before the throne of God his mercy, and with the Prophet David being in like trouble, say unto him:  2 Have mercy upon me, O Lord, for I am weak, O Lord, hear me, for all my bones are vexed. 
Now proceedeth David in his prayer, adding certain causes, why he should be heard, and obtain his petitions: but first we will speak of his prayers as they be in order through this whole Psalm. David in summ● desireth 4. things, in this his vehemnt trouble: in the first verse he asketh that God-punishe him not in his heavy displeasure and wrath.  
In the second verse he asketh that GOD should have mercy upon him: and in the third verse he desireth that he should heal him: and in the fourth verse he asketh that God should return unto him, and that he should save his soul: every one of these things, were so necessary unto David, that lacking any one of them, he judgeth himself unfortunate. He felt the wrath of God, and therefore desired the same to be removed, he had offended and therefore desired mercy, he was fallen in most dangerous sickness, and therefore he cried, for corporal health: God appeared to be departed from him, and therefore desired he that the comfort of the holy Ghost should return unto him. And thus was David, not as commonly are the most part of men in their prayers, who of a custom, oftentimes do ask with their mouths such things, as their hearts do not greatly desire to obtain. But let us mark principally, what things are to be noted in these his prayers: which he with earnest mind powered forth before God. Evident it is, that David in these his prayers sustained and felt the very sense of God his wrath: And also that he understood clearly that it was God only, that troubled him, and that had laid that sore scourge upon him. And yet no where else but at God alone (who appeared to be angry with him) seeketh he support or aid: this is easy to be spoken, and the most part of men will judge it but a light matter too fly to God in their troubles.  
I confess in deed that if our troubles come by man his tyranny, that then the most sure, & most easy way is, to run to God, for defence and aid. 
Let this be well noted.  But let God appear to be our enemy, to be angry with us, and to have left us: how hard and difficil is it then to call for his grace and for his assistance? None knoweth, except such as have learned it in experience, neither yet can any man so do, except the elect children of God: 
Enemies drive us from God under this cross.  for so strong are the enemies, that with great violence invade the troubled conscience, in that trouble some battle, that unless the hid seed of God should make them hope against hope, they could never look for any deliverance or comfort. The flesh lacketh not reasons and persuasions, to bring us from God. The Devil by himself, and by his messengers, dare boldly say, and affirm: that we have nothing to do with God. And a weak faith, is oft compelled to confess both the accusations, and reasons to be most true. In time of trouble the flesh doth reason. O wretched man, perceivest thou not that God is angry with thee? He plagueth thee in his hot displeasure, therefore it is in vain for thee to call upon him. The Devil by his suggestion, or by his ministers doth amplify and aggravate these precedents, affirming & beating into the conscience of the sore afflicted, in this manner: God plagueth thee for thine iniquity, thou hast offended his holy law, therefore it is labour lost to cry for mercy or relief, for his justice must needs take vengeance upon all inobedient offenders. In this mean season a weak faith is compelled to confess and acknowledge the accusations to be most true, for who can deny that he hath not deserved God his punishments. The flesh feeleth the torments, and our own weakness crieth all is true, and no point can be denied. The vehemency of this battle in the sickness of Ezechias, and in the history of job, plainly may be espied. 
Esay. 38.  Exechias after that with lamentable tears, he had complained that his life was taken away, and cut of before his time, that violence was done unto him, and that God had bruised all his bones like a Lion: At last he saith, Be thou surety for me, O Lord: but immediately upon these words, as it were correcting himself, he saith: What shall I say, it is he that hath done it. As who would say, to what purpose complain I to him? If he had any pleasure in me, he would not have entreated me on this manner. It is he himself, whom I thought should have been my surety and defender, that hath wrapped me in all this wretched misery: He cannot be angry, and merciful at once (so judgeth the flesh) for in him there is no contrariety, I feel him to be angry with me, and therefore it is in vain, that I complain or call upon him. This also may be espied in job, who after that he was accused by his friends, as one that had deserved the plague of God, and after that his wise had willed him to refuse all justice, and to curse God, 
job. 9  and so to die: after his most grievous complaints, he saith. When I called upon him, and he hath answered, yet believe I not that he hath heard my voice: As if job would say, So terrible are my torments, so vehemement is my pain, and anguish, that albeit verily GOD had heard my humble petitions, yet feel I not that he will grant me my request. Hear is a strong battle, when perfectly they understand that remedy is none▪ but in God only, and yet from God's hand they look for no support, as might appear to men's judgements: for he that saith, that God punisheth him, and therefore cannot be merciful, and he doubteth whether God hear him or not, appeareth to have cast away all hope of God's deliverance. These things put I you in mind of, beloved mother, that albeit your pains sometime be so horrible, that no release nor comfort you find, neither in spirit, nor body: yet if the heart can only sob unto God, despair not, you shall obtain your hearts desire: And destitute ye are not of faith. For at such time as the flesh, natural reason, the law of God, the present torment, and the Devil at once doth cry: God is angry, and therefore is there neither help nor remedy too be hoped for at his hands: at such time I say, to sob unto God, is the demonstration of the secret seed of God, which is hid in God's elect children, and that only sob is unto God a more acceptable sacrifice, than without this cross to give our bodies to be burned, even for the truths sake. For if God be present by assistance of his holy spirit, so that no doubt is in our conscience, but that assuredly we stand in God's favour, what can corporal trouble hurt the soul or mind, seeing the bitter frosty wind cannot hurt the body itself, which is most warmly covered, and clad from violence of the cold. But when the spirit of God appeareth to be absent, yea when God himself appeareth to be our enemy, then to say, Oh (to think with job in his trouble) albeit he should destroy or kill me, yet will I trust in him: or what is the strength and vehemency of the faith, which so looketh for mercy, when the whole man feeleth nothing but dolours on every side. Assuredly that hope shall never be confounded, for so it is promised by him, who cannot repent of his mercy & goodness: Rejoice Mother, and fight to the end, for sure I am that ye are not utterly destitute of that spirit, who taught David & job. What obedience I have heard you give unto God in your most strong torment, it needeth me not to write, only I desire (which is a portion of my daily prayer,) God for our jesus Christ his sons sake, that in all your trouble you may continue, as I have left you, and that with David ye may sob. Albeit the mouth may not speak, yet let the heart groan and say, Have mercy upon me O Lord, and heal me, and then I nothing doubt, your grievous torment shall not molest you for ever, but shortly shall have an end to your everlasting consolation and comfort. Ye think peradventure, that ye would gladly call and pray for mercy, but the knowledge of your sins do hinder you. Consider, dearly beloved, that all Physic or medicine serveth only for the patiented: so doth mercy only for the sinner, yea for the wretched and most miserable sinner. Did not David understand himself to be a sinner, 
Objection of the flesh.  & an adulterer, 
Answer by a similitude.  and a shedder of innocent blood? Yea, knew he not also that he was punished for his sins? Yes verily, he did, and therefore he called for mercy: which he that knoweth not the heaviness and multitude of sins can in no wise do, but most commonly doth despise mercy when it is offered, or at the least the man that feeleth not the burden of sin, lightly regardeth mercy, because he feeleth not how necessary it is unto him, as betwixt Christ & the proud Pharisees, in many places of the new Testament, it is to be seen. And therefore, dear mother, if your adversary trouble you, either with your sins past or present, objecting, the mercy appertaineth not unto you by reason of your sins: answer, to him as you are taught by Christ, That the whole needeth no Phisi●ion, neither yet the just, mercy & pardon. But that Christ is come to give light to the blind, & to call sinners to repentance: of whom you acknowledge yourselves to be the greatest, & yet that ye doubt nothing to obtain mercy, because it was never denied to none that asketh the same in faith. And thus no doubt ye shall obtain victory by Christ jesus, to whom be praise for ever and ever, Amen.  
In the rest of David's prayers, now will we be shorter, that we may come to the grounds of the same.  
After the desiring of mercy, now desireth David a corporal benefit, saying, heal me, Lord. Hereof is to be noted, that bodily health being the gift of God, may be asked of him without sin, albeit that we understand ourselves to be punished for our offences. Neither yet in so praying, are we contrary to Gods will: for his providence hath planted in the nature of man, a desire of health, & a desire that it may be conserved, & therefore is he not offended that we ask health of body, when we lack it, neither yet that we seek preservation of our health by such ordinary means as he hath appointed: Provided always, that God himself be first sought, and that we desire neither life, neither health, to the hindrance of God's glory nor to the hurt or destruction of others our brethren, but rather that by us God's glory may be promoted, & that others our brethren by our strength, health, and life, may be comforted and defended. These precedents now rightly observed, it is no sin earnestly to ask at God health of body, albeit we know our sickness to be the very hand of God, punishing or correcting our former evil life. This I writ because some are so severe, that they would not that we should ask bodily health of God, because the sickness is sent to us by him: but such men do not righteously understand, neither yet consider that sickness is a trouble to the body and that God commandeth us to call for his help in our troubles. Surely our submission and prayers in such extremity, is the greatest glory that we can give unto God: for so doing we think that his mercy aboundeth above his judgement and so we are bold to pray for the withdrawing of his scourge, 
jer. 18. Mark we●.  which petition no doubt he must grant, for so he promiseth by jeremy his Prophet, saying: If I have spoken against any nation or City, saying that I will destroy it, and if it turn from iniquity and repent, it shall repent me also of the plagues, that I have spoken against it. God promiseth to show mercy to a whole City or nation if it repent, & will he not do the same to a particular person, if in his sickness he call for grace? He hath showed unto us that he will, by divers examples, and specially by the leprosy of Mary the sister of Moses and Aaron, which she received at the lords hand, punishing her high and haughty mind: and again, upon her submission, and at the prayer of Moses, she shortly was restored to health. But to proceed, David moreover prayeth: Turn again O Lord. It appeareth unto David, being in the extremity of his pain, that God was altogether departed from him: for so always judgeth the flesh (yea the whole man) when trouble worketh by any continuance of time. David had sustained trouble many days, he had prayed and yet was not delivered. And therefore judgeth he that God being offended for his sins had left him. And yet plain it is that God was with him, working in his heart by his holy spirit, repentance▪ expressing forth those sobs and groans: as also the desire he had to be restored to that comfort and consolation, which sometimes he had felt by the familiarity, which he had with God. Al these motions, I say, were the operations of Gods holy spirit: and yet David could perceive no consort nor presence of God, in that his trouble, but lamentably complaineth, as before you have heard. Hereof it is plain, that the very elect sometimes are without all feeling of consolation: and that they think themselves altogether destitute, as may be seen in David. But it is chief to be noted, that David in this his anguish remembreth, that God sometimes had been familiar with him: for he saith, Turn again, O Lord, signifying thereby, that before he had felt the sweetness of God's presence, but now he was left to himself without feeling of comfort or consolation. For thus appeareth David to complain: Hast thou not been familiar with me O Lord, thy unprofitable servant? Didst thou not call me from keeping sheep, to be anointed King over thy people Israel? 
In trouble David remebreth what God sometimes bade wrought by him.  Didst thou not so encourage my mind, that I feared not the fresh strength of the cruel Lion, neither yet the devouring teeth of the hungry Bear? from whose jaws I delivered my sheep? Didst not thou once inflame my heart with the zeal of thy holy name? that when all Israel were so afraid, that none durst encounter with that monster Goliath, yet thy spirit made me so bold and so valiant, that without harness or weapons (except my slingstaffe & stones) I durst enterprise singular battle against him: was it not thy strength that gave me victory, not only at that time, but also of all other my enemies, that have sought my life since? Hast not thou made me so glad by the multitude of thy mercies, & thy most gracious favour which thou from time to time most abundantly hast powered upon me, that both soul & body hath rejoiced through the gladness of thy countenance? hast thou not been so effectually with me present in troubles and dangers, that my very enemies have known & confessed that thy power was always with me, and that thou didst take my defence upon thyself? and wilt thou now so leave the habitation which thou hast chosen? Shall it be left desolate for ever? can thy mercies have an end? and shall thy fatherly pity never appear more unto me? Shalt thou leave me for ever thus to be tormented, whom thou hast afore so abundantly comforted? O Lord, I am sure thy mercies will not so entreat me, and therefore turn again O Lord, and make me glad with thy countenance, whom of long time thou hast left void of consolation & comfort. Advert and consider, dearly beloved, in what estate was David, when that he had none other comfort, except the only remembrance of God's former benefits showed unto him. And therefore marvel ye not, nor yet despair ye: albeit that you find yourself in the same case that David was. Sure I am, that your own heart must confess that ye have received like benefits at the hand of God, as David did. He hath called you from a more vile office, then from the keeping of sheep, to as great a dignity (touching the everlasting inheritance) as he did David. For from the service of the Devil and sin, he hath anointed us Priests and Kings, by the blood of his only Son jesus: he hath given you courage and boldness to fight against more cruel, more subtle▪ more dangerous, and against enemies that be more nigh unto you, than either was the Lion, the Bear or Goliath to David: against the Devil I mean, and his assaults, against your own flesh, and most inward affections, against the multitude▪ of them that were (and yet remain) enemies to Christ's religion: yea, against some of your natural friends, which appear to profess Christ with you, and in that part the battle is the more vehement. What boldness I have seen with you, in all such conflicts, it needeth not me to rehearse. I writ this, to the praise of God, I have wondered at that bold constancy, which I have found in you at such time as mine own heart was faint. Sure I am, that flesh and blood could never have persuaded you, to have contemned and set at nought those things that the world most esteemeth: you have tasted and felt of God's goodness and mercies in such measure, that not only ye are able to reason and speak, but also by the spirit of God working in you, to give comfort and consolation to such as were in trouble: and therefore most dear mother, think not that God will leave his own mansion for ever. No, impossible it is, that the Devil shall occupy God's inheritance: or yet that God shall so leave and forsake his holy Temple that he will not sanctific the same. Again, God sometimes suspendeth his own presence from his elected, as here by David may be espied: And very often suffers he his elect to taste of bitterness & grief, for such causes as are before expressed, but to suffer them to be at rest out of his hands, he neither will nor may permit, for so were he a mutable God: & gave his glory to another, if he permitted himself to be overcome of his adversary: which is as like impossible, as it is that God shall cease to be God. Now lastly David prayeth: Deliver my soul & save me. In this prayer no doubt, David desired to be delivered from the very corporal death at that time, & his soul to be saved from those present plagues & grievous torments that he sustained. In which it might appear to some, that he was more addict to this present life, & that he loved more the quietness of the flesh than it became a spiritual man to do. 
The most spiritual man desireth rest.  But as before is said, God hath naturally engraffed and planted in man this love of life, tranquillity and rest, & the most spiritual man oft time desireth them, because they are seals & witnesses of that league and fellowship that is between God and his elect. And albeit that trouble doth most commonly follow the friends of God, yet is he nothing assured, that earnestly we ask our quietness, neither is that our desire any declaration of carnality or of inordinate love, that we have to the world▪ considering that the final cause, wherefore we desire to live, is not for enjoying of worldly pleasures (for many times in the midst of those we grant and confess, that better it is to be absent from the body) but the chief cause why Gods elect do desire life, or to have rest in earth, is for the maintenance of God's glory, & that other may see that God taketh a care over his elected. But now to the grounds & foundations of David's prayers, & whereupon his prayers do stand. The first is taken from the vehement trouble which he sustained, & from the long continuance of the same. The second is taken from the goodness of God. And the third from God's glory, and from the insolent rage of his enemies. Here is to be observed & noted, that neither is trouble, neither long continuance of the same, neither yet the proud & haughty minds of wicked men, the chief moving cause, why God heareth our prayers, & declareth himself merciful unto us: and therefore they may not be the sure and sound foundations of our prayers. But only Gods infinite goodness is the fountain of all mercy & grace, which springeth & cometh unto us by Christ jesus his son. But they are causes by operation of the holy Ghost, helping our weakness, to believe & to trust that God, who is the father of mercies, will not be angry for ever at the sore afflicted, neither yet that he will punish without mercy, such as call for his help and comfort: as also that GOD, who hath alway declared himself enemy to pride, will not suffer the proud and obstinate contemners of his poor Saints long to blaspheme his lenity & gentleness, but that he will power forth his plagues upon them, according to his threatenings, and so are our troubles and the tyranny of our enemies in that behalf fundaments, whereupon our prayers may stand, as here appeareth. David describeth his dolour, and the continuance thereof, in these words.  I am consumed away with sickness, all my bones are vexed, & my soul is in horrible fear: But how long lord wilt thou thus entreat me? I am wearied for sobbing: I water my bed with my tears. 
Let us imagine that David thus speaketh: O Lord, mayest thou who ever hast taken care for me from my mother's womb, now forget me, the work manship of thine own hands? Mayest thou, that hast declared thyself so merciful unto me in all my tribulations, now in the end, take thy mercies clean from me? Hast thou no pity, O Lord●? Dost thou not behold that I am pined and consumed by this grievous torment? wherein is not only my tender flesh, but also my very bones (the strongest part of my body) so vexed, that neither is there beauty nor strength left unto me. If thy anguishes occupied the body only, yet were the pain almost intolerable: but O Lord, so horribly is my soul tormented, that albeit it be immortal, yet it so quaketh and trembleth, as very death should devour it. And thus do I sustain most grievous torments, both in body & soul, of so long continuance, that it appeareth unto me, thou hast forgotten to be merciful. O Lord, how long wilt thou entreat me in this manner? Hast thou forgotten thy loving mercies? Or hast thou lost thy fatherly pity? I have no longer strength to cry: yea, and for sobs and groans I am so weighed, that my breath faileth me: the tears of mine eyes ● herewith nightly I have wet my bed, have borne witness of my unfeigned dolour: but now my eyes are waxen dim, and my whole strength is dried up. In all these lamentable complaints, David speaketh unto God, as he would speak unto a man that were ignorant, what an other man suffered, whereof it may be understood, how the most prudent, and the most spiritual man judgeth of God in the time of trouble: assuredly he thought that God taketh no care for him, and therefore doth he, as it were, accuse God of unmindfulness, & that he looketh not upon him with the eyes of his accustomed mercy, as clearly by these worodes may be espied. And yet are David's troubles the first ground & cause why he maketh his prayers & claimeth to be heard, not that troubles (as before is noted) are sufficient by themselves for God's deliverance, but in recounting his dolour, David hath a secret access to God's mercy, which challengeth & claimeth of duty to appertain to all his, who in the time of trouble call for his support, help, & aid. 
Mercy appertaineth to all the creatures of God that call for the same unfeignedly. job. 9  And it is the same ground that job taketh, where he saith: is it profitable unto thee, that thou violently oppress me? wilt thou despise the work of thine own hands? thou hast form & made me altogether: and wilt thou now devour me? Remember I beseech thee, that thou hast fashioned me as a mould, and that thou shalt bring me to dust: thou hast covered me with skin & flesh, with sinews & bones hast thou joined me, with life & gentleness hast thou beautified me, & thy prudence hath kept my spirit. Here may be espied upon what ground these two stood in this most grievous pains. Their trouble moved them to complain, and to appeal to the great mercy of God, which as they allege, even so is it most sure, he may deny to none that ask it: for as the troubles of his creatures is none advantage unto God, so to deny mercy when it is asked, were to deny himself, & herein, dearly beloved, I heartily wish you to rejoice. For I can be witness how constantly ye have called for grace in your anguishes, and your own conscience must testify, that oftentimes ye have found release and comfort in such measure, that you have been bold to triumph against your adversaries in Christ jesus our saviour. Be nothing afraid albeit presently ye feel not your accustomed consolation: that shall hurt you no more than the troubles of David & job did hurt them, who in the time that they spoke these former words, found no more consolation than you do now in the most extremity of your trouble. Neither yet did they hastily obtain comfort: for David saith, O Lord, how long wilt thou so cruelly punish me? And yet we know most assuredly that they were heard, & that they obtained their own heart's desire, as no doubt every man shall, that in time of trouble (be it spiritual or corporal) appeareth only to God's mercy. The second ground and foundation whereupon the prayers of David do stand, is the infinite goodness of God, for thus he saith: Save me O God, for thy goodness. David before had asked mercy, and declared his complaints, but now searching & reasoning with himself secretly in his conscience, after this manner: Why should God show mercy unto him, that so heinously had offended, and that justly was tormented by God's hand, for his transgression & sin? No other ground that is always sure & permanent findeth he: except God's infinite goodness, which he espieth to be only the stay, which neither tempest of winds, 
The eye of faith.  neither floods of water are able to overthrow, nor undermined. And, oh how piercing are the eyes of Faith, that in so deep a dungeon of desperation, can yet espy in the midst of those troublesome darkness, goodness to remain in God▪ yea, and such goodness as is sufficient and able to overcome, devour and swallow up all the iniquities of his elect, so that none of them are able to gainstand or hinder Gods infinite goodness, to show his mercy to his troubled children. Hereby are we taught, beloved mother, in the extremity of our troubles, to run to God's only goodness, there to seek comfort by jesus Christ, and no where else. I fear nothing the blasphemous voices of such, nor their raging against God and against his only eternal verity, that are not ashamed to affirm that this kind of doctrine maketh men negligent to do good works, against whom no otherwise will I contend, then doth the Apostle, saying: their damnation is just. For my purpose and mind is, to edify those whom God hath called from darkness to light, whose eyes it hath pleased his mercy so to open, that evidently they feel the fl●sh to rebel against the spirit, even in the hour of their greatest perfection: in such manner, 
The most pure works that ma●● can do, are in the sight of God unclean.  that all power, all justice, and all virtue proceeding from us, is so contaminate and defiled, that the very works which we do, must be purged by an other, and that therefore can none of them be infallible grounds of our prayer, neither yet a sufficient cause why we should be heard. But the goodness of God, as it is infinite, so can it not be defiled by our iniquity: but it pierceth through the same, and will show itself to our consolation, even as the beams of the bright Sun, pierce through the misty and thick clouds, and bring down his natural heat, to comfort and quicken such herbs and creatures, as through violence of cold were almost fallen into deadly decay. And thus the only goodness of God remaineth in all storms, the sure foundation to the afflicted. Against which the Devil is never able to prevail. The knowledge of this is so necessary to the afflicted conscience, that without the same, it is very hard to withstand the assaults of the adversary: for as he is a spirit most subtle and vigilant, to trouble the children of God, so is it easy to him to de●ace and undermine all the grounds and causes that be within man, & especially when we are in trouble: yea, he can persuade that we lack those things, which most assuredly we have by God's free gift and grace. As for example: if we desire to be delivered from trouble and anguish of conscience with David and job, suddenly can the Devil object, what appertaineth their example unto thee, they had many notable and singular virtues, which thou lackest: if we desire remission of sins with Magdalen, with Peter, or with any other offenders he hath these darts ready to shoot, they had Faith, but thou hast none, they had true repentance, tho● ar●e but an hypocrite, they hated sin and continued in good works, but thou rejoicest in sin, and doest no good at al. By these means can he, who is the accuser of us and of our brethren, ●uer find out some crafty accusation, to trouble the weak conscience of the afflicted, so long as it resteth upon any thing that is within itself: and till by operation of the holy Ghost we are ravished and refte up to the contemplation of our GOD, so that our minds are fixed only upon God's infinite goodness, claiming by the same to receive mercy, as job doth in his former words, the sense and meaning whereof, is this: O Lord thou madest me, when yet I was not, thou gavest me soul and body, when I neither knew nor understood what thy power was, thou seddest and nourishedst me, when I could do nothing but weep and mourn. And thy merciful providence unto this day, hath preserved my life, 
Oh most faithful confession.  and yet neither I nor my works could profit thee: for thou (whose habitation is in heaven) needest not the help of man.  
And as for my works, such as the fountain is, such must the water be: my heart is corrupted, how then can any thing that is clean proceed from the same? And so what ever I have received, that either was, is, or hereafter shallbe within my corrupt nature, all proceedeth from thine infinite goodness, which begunnest to show thy mercy before that I knew thee: canst thou then leave me thus in my extremity? I grant and confess that I have offended: but is there any creature clean and perfect in such perfection, that without mercy he may abide the trial of thy justice? or is there any iniquity now in me, which thy wisdom did not know before? And thus I appeal to thy mercy which springeth from thy infinite goodness. O dear mother, when thy afflicted soul can thus forsake and refuse what ever is in man, & can stay itself (how little soever it be) upon God's infinite goodness: them are all the fiery darts of the Devil quenched, & he is repulsed as a confounded spirit. It shall hurt nothing, albeit the stormy tempest cease not suddenly. It is sufficient that this anchor be cast out, which assuredly shall preserve your ship, that she violently run not upon the foreland of desperation. This I writ beloved in the Lord, knowing what hath been your complaints heretofore, in that you found your faith faint, that you could not repent your former evil life, chat ye found no disposition nor readiness to good works, but were rather carried away of sin & wickedness. If all this had been true, yet had ye been in no worse case, than was the Apostle Paul, when he cried: O wretched and unhappy man that I am! who shall deliver me from this body of sin? But I assuredly know that the chief part of your trouble proceedeth from malice & envy of the Devil, who would persuade to your heart, that ye delighted in those things, which to you were most displeasing. For how oft have ye complained upon the weakness of your faith? How oft have ye lamented the imperfection of your flesh? The tears of your eyes have witnessed before God, that ye delighted not in such things, as your adversary falsely layeth to your charge. For who useth continually too mourn in those things that are pleasing to his heart, if they be present with him at all times? Or who will desire things pleasing: to be removed from him? ye have mourned for your weakness, and have desired your imperfection to be removed, and ye have detested all sorts of idolatry. How then can ye think that ye can take any pleasure in the same? Despair not, although that all remembrance of God's goodness or worthiness be removed from your mind▪ ye have David, job, Daniel, and all other the Saints of God, in equal sort with you▪ of David and job, ye have heard, and Esay making his heavy complaint for the plagues of the people of Israel openly confesseth that all had sinned, that their righteousness was nothing but filthiness, that none sought God, that none called upon his name. And Daniel in his prayer like wise confesseth, that all had wrought wickedly, that all had declined from God, yea and that none had submitted themselves to GOD, nor yet had made supplication unto him, albeit he had punished their former inobedience: and therefore saith he, that they did not allege their own justice in their prayers. Consider, dear Mother, that no mention is made of any righteousness that was within themselves, neither yet do they glory of any works or virtues, that they had wrought before, for they understood that God was author of all goodness. And therefore to him only appertaineth the praise. But as for their sins, they understood them to be the infirmities of their own flesh, and therefore boldly called they for mercy. And that by God's infinite goodness, which is no less free unto you, then unto than, according to the riches of his liberal graces, which plentifully he poureth forth upon all them that call on the name of the Lord jesus. The third and last ground of David's prayers, was the glory and and praise of God's name to be showed and uttered in his life, as in these words he declareth.  For there is no remembrance of the● in death: who landeth thee in the pit? 
As David would say: O Lord, how shall I pray and declare thy goodness, when I am dead and gone down in to the grave? I is not thy ordinary course, to have thy miracles and wondrous works preached unto men by those, that are buried, and gone down into the pit: those that are dead make no mention of thee in the earth. And therefore, O Lord, spare thy servant, that ye for a time I may show and witness thy wondrous works unto mankind.  
These most godly affections in David did engender in him a vehement horror and fear of death, besides that which is natural and common to all men, because he perfectly understood that by death he should be letted any further to advance the glory of God. Of this same he complaineth most vehemently in the 88 Psalms, where apparently he taketh from the dead, sense, remembrance, feeling▪ and understanding, alleging that God worketh no miracles by the dead, that the goodness of God cannot be preached in the grave, nor his faith by perdition, and that his marvelous works, are not known in darkness. By which speech we may not understand, that David taketh all sense and feeling from the dead, ●either yet that they which are dead in Christ, are in such estate, that by God they have not consolation and life: no, Christ himself doth witness the contrary: but David so vehemently expresseth their estate and condition, because that after death they are deprived from all ordinatie ministration in the Church of God. None of those that are departed are appointed to be preachers of God's glory unto mankind. But after death they cease any more ●o advance God's holy name, here amongst the living on earth, and so shall even they in that behalf be unprofitable to the congregation, as touching any thing that they can do, either in body or soul after death. And therefore most earnestly David desired to▪ live in Israel, for the further manifestation of God's glory. Hear is to be observed a short, but yet a most necessary note, which is this, what the things be which we ought principally to seek in this transitory life: Not those for the which the blind world contendeth and striveth, but God and his loving kindness to ward mankind, his amiable promises, and true religion to be advanced and preached unto others our brethren that be ignorant. For if we do not, we may rather be counted beasts than men, dead stocks, not living creatures, yea rather things that be not at all, than substance, having either being, or life. Seeing that the heavens declare the glory of God, the earth with the whole contents thereof, what ever they be, do give praise to his holy name, the Sea, floods and fountains, with the wonders contained in the same, do not cease to make manifest the wisdom, the power, and the providence of their creator, what then shallbe said of man, that neither seeketh, neither regardeth God's glory? Yea what shall be judged of those, that not only hinder God's glory, but also declare themselves enemies to such, as would promote it? I must speak my conscience with a sorrowful heart, they are not only dead, but they are also of the nature of him by whose malice and envy, death entered into the world, that is, of the Devil. But them I omit at this present because their accusation doth not much appertain to this our matter, whereof now I must make an end, somewhat contrary to my mind. For so I am compelled by some present troubles as well of body, as of Spirit. The fourth part of this Psalm I omit till more opportunity: for it doth not much appertain to the spiritual cross, but it is as it were a prophesy spoken against all such, as rejoice at the troubles of Gods elect, who assuredly shallbe confounded and suddenly brought to shame, when the Lord shall hear the voices of the sore afflicted.  
Now, dearly beloved in our Saviour Christ jesus, seeing that the spiritual cross is proper to the children of God, seeing that it is given to us as a most effectual medicine, aswell to remome diseases, as to plant in our soul's most notable virtues, such as is humility, mercy, contempt of ourselves, and continual remembrance of our own weakness and imperfection. And seeing that you have had most evident signs, that this same medicine hath wrought in you a part of all the promises, receive it thankfully of your father's hand, what trouble soever it bring with it: and albeit that the flesh grudge, yet let the spirit rejoice, steadfastly looking for deliverance, & assuredly ye shall obtain according to the goodwill & promise of him who cannot deceive, to whom be glory for ever and ever before his congregation. Amen.  
Now seeing it is uncertain, beloved mother, if ever we shall meet in this corporal life: which words I will not that ye take in any displeasure: for if God continue you in life, & me in health, I shall attempt to speak with you face to face, within less time than is passed since the one of us last saw the other. And be ye assured, beloved mother, that neither shall it be the fear of death, nor the rage of the Devil, that shall let me: & therefore I beseech you take not my words in that part, as though I were not minded to visit you again: no I assure you, that only God's hand shall withhold me.  
But because our life doth vanish as the smoke before the blast of wind, my conscience moveth me to write unto you, as though I should ●●ke from you my last good night in earth. The sum whereof is this, to exhort and admonish you, even as that ye will have par● with Christ jesus, to co●tine we in the doctrine, to the end, which before the world ye ha●e professed. For before God, before Christ jesus his so●ne, and before his holy angels, neither shame I ●o confess, neither doubt I to affirm that the doctrine which you and others have hard not only of my mouth, but also faithfully taught by the mouths of many others, of whom some are ex●l●d, some cruelly cast into prison, and the rest commanded to silence, is the only word of life, and that all doctrine repugning to the same, is diabolical & erroneous, which assuredly shall bring death, and perpetual condemnation, to all those which shall thereto condescend and agree. And therefore, Mother, be not moved with any wind, but stick to Christ in the day of this his battle, & also I admonish you too avoid that abomination which oft ye have heard by me affirmed to be damnable idolatry: & God I take to record in my conscience, that neither then, neither now, I spoke, nor do speak, for pleasure or hatred of any living creature in earth, whatsoever that it be, but as my conscience was certified by the infallible and plain word of God, from which I praise my most merciful father I am not this day one jot removed. Neither 〈◊〉 I of that my blessed and most happy society with the truth of Christ's Gospel, unto which it hath pleased God ●o ●alme, the most wretched of others: neither fore think I that God hath made me an open, and manifest enemy to Papistry, superstition, and to all that ●ilthie idolatry, which newly is erected in God's hot displeasure: neither yet would I recant (as they term it) one sentence of my former doctrine, for all the glory, riches, & rest that is in earth. And in conclusion, I would not bow my ●nee before that most abominable idol, for all the torments that earthly tyrants can devise, God so assisting me, as his holy spri●● presently moveth me to write unfeignedly. And albeit that I have in the beginning of this battle appeared to play the faint Hearted and feeble so●●●our (the cause I remit to God) yet my prayer is, that I may be restored to the battle again. And blessed Bee God the Father of our Lord jesus Christ, I am not left so bare without comfort, but my hope is to obtain such mercy, that if a sudden end be not made of all my miseries by final death, which to me were no small advantage: that yet by him, who never despised the sobs of the sore afflicted, I shallbe so encouraged to fight, that England and scotland shall both know, that I am ready to suffer more, than either poverty or exile: for the profession of the doctrine and that heavenly religion, whereof it hath pleased his merciful providence, to make me amongst others a simple soldier, and witness bearer unto men. And therefore, mother, let no fear enter into your heart, as that I escaping the furious rage of those ravening wolves, (that for our unthankfulness are lately loosed from their bonds) do repent any thing of my former fervency: no, mother, for a few Sermons by me to be made within England, my heart at this hour could be content to suffer more than nature were able to sustain, as by the grace of the most mighty and most merciful God, who only is God of comfort and consolation, through jesus Christ one day shallbe known. In the mean season yet once again as it were my final good night, and last testament in this earth, in the bowels of Christ jesus, I exhort and admonish you constantly to contine we with the verity, which yet shall triumph & obtain victory in despite of Sa●●an and of his malice. And avoid idolatry, the maintainers & obeyers where of shall not escape the sudden vengeance of God, which shallbe powered forth upon them, according to the ripeness of their iniquity. And when they shall cry, quietness & peace, (which never remained of any continuance with the ungodly) then shall their sudden destruction come upon them without provision. The God of peace and consolation, who of his power infinite and invincible, hath called from death the true and great bishop of our souls, and in him hath placed our flesh above principalities & powers, of what pre-eminence soever they be, in heaven or in earth, assist you with his holy spirit in such constancy and strength, that Satan and his assaults be confounded, now and ever, in you and in the congregation by Christ jesus our Lord. To whom with the Father & with the ●oly Ghost, be all praise and honour eternally. Amen.  
Yours with sorrowful heart. I. K. Watch and pray.    

The Argument of the Epistle.  
A comfortable Epistle sent to the afflicted Church of Christ, exhorting them to bear his cross with patience, looking every hour for his coming again, to the great comfort and consolation of his chosen, with a prophecy of the destruction of the wicked. Whereunto i● joined a most wholesome counsel, how to he have ourselves in the midst of this wicked generation, touching the daily exercise of Gods most holy and sacred word▪ Written by the man of God, I. K.  
Eze. 9  Pass through the city, and put a sign on the foreheads of those that mourn for the abominations that are committed. 
WHen I ponder with myself (beloved in the Lord) what the state was of Christ's true Church, 
The care of God is always one o●er his chosen.  immediately after his death and passion, and what were the changes & great mutations in the common wealth of judea, before the final desolation of the same: as I cannot but fear that like Plagues for like offences shall strike the Realm of England, and in fearing, God knoweth, I lament & morn: so can I not but rejoice, knowing that Gods most merciful providence is no less careful this day over his weak and feeble servants, in the Realm of England, than it was that day over his weak and sore oppressed flock in jury. What was the state of Christ's church between his death and resurrection: & from his resurrection to the sending of the holy Ghost upon his disciples: and from that time also to the final destruction of Jerusalem? The plain Scripture doth witness, that it was most afflicted without all comfort and worldly consolation, and that it was so persecuted, that havoc was made over the church of God. And what were the mutations and troubles in judea and Jerusalem before the destruction of the same, such as are expressed in histories, and principally in josephus and Egesippus, 
Egesip. lib. 1. cap, 44.  can not be ignorant. For they witness that over that unthankful people were permitted to reign, cruel, tyrannous and most ungodly magistrates, by whom the people were oppressed and spoiled of their liberties: by which occasion, was stirred up sedition, and thereupon followed so cruel tyranny, that under the name of justice no small number of the people were burned quick. After which cruelty followed such murder universally in the city and in the fields, that the fathers feared their sons▪ and the brethren their brethren. Which unquietness ceased not, until Gods severe vengeance was once powered forth upon such, as obstinately refused and persecuted Christ jesus and his doctrine. But to return to the entreatement and preservation of Christ's church at this time, it is evident, that most sharply it was persecuted, and yet daily did it increase and multiply. 
Acts 12.  It was compelled to fly from city to city, from Realm to Realm, and from one Nation to another: and yet so wonderful was it preserved, that a great number of those whom the wicked Priests, by their bloody tyranny exiled and banished from Jerusalem, were kept alive, till God's vengeance was powered forth upon that most wicked generation. The remembrance of this, beloved in the Lord, is unto my heart such comfort and consolation, that neither can my tongue nor pen express the same. For this assuredly is my hope and expectation, that like as Christ jesus appeared to his Disciples, when there was nothing in their hearts but anguish and desperation: and like as he preferred and multiplied their number under the most extreme persecution: so shall he do to his afflicted flock within the Realm of England this day. First I say this is my hope that a just vengeance shallbe taken upon those blood-thirsty tyrants, 
As God did to his afflicted Church in judea, so sha● be do the same in England.  by whom Christ's jesus in his members is now crucified amongst you. And after that his verity shall so appear to the comfort of those, that now do mourn, that they shall hear and know the voice of their own Pastor. And this shall our merciful God do unto us, to let us know, and in practi●e understand, that his promises are infallible, and that he will not entreat us, according to the weakness of our corrupt nature, which always is ready to fall from God, to distrust his promises, and to forget that ever we have received benefit or comfort from God's hand, when trouble lieth upon us, or when extreme danger doth appear. And therefore, beloved in the Lord, 
Our imperfection may not hinder God to be merciful.  albeit you find your hearts sometimes assaulted with dolour, with grudging or with some kind of desperation: yet despair not utterly, neither be ye troubled above measure, as that Christ jesus should never visit you again. Not so, dear brethren, not so, for such imperfections rested with Christ's own Apostles of a long time: and yet did they not hinder his coming again unto them. No more shall our weakness and imperfections hinder or let the brightness of his countenance, and the comfort of his word yet once again to shine before us. Provided always, that judas his obstinacy, his impenitency & traitorous heart be absent from us. As I doubt not, but it is from all the members of Christ's body, who are permitted sometime to fall, so that of the most fervent professors, they become fearful deniers of the most known truth: 
Gods elect are permitted sometimes horribly to fall.  but they are not permitted of any continuance to blaspheme, neither to remain in unbelief and desperation to the end, as in Christ's Apostles plainly may be seen. And that more clearly we may understand, our time and estate within the Realm of England, this day, to agree with the time and estate of Christ's disciples, immediately after his death: let us consider what chanced to them before and after the same. Before Christ's passion as they were instructed by Christ's own mouth of many things, appertaining to that kingdom of God, which they neither perfectly understood, neither worthily then regarded: so were they advertised and oft admonished, 
The state of Christ's Church▪ before & shortly after his death.  that Christ their Master should suffer a cruel death, that they should be ashamed, slandered and offended in him, that they should fly from him: And finally that persecution and trouble from time to time should apprehend them. With these most dolorous tidings, he also promised, that he should rise upon the third day, that he should rise for them again to their comfo●ce and consolation, 
Note.  and that he should mightily deliver them from all troubles and adversities. But what availed all these admo●●tions to Christ's 〈◊〉, before his death, or in that extremity of their anguishes shortly after the same? did they fear, and verily look for trouble before it came? Or did they look for any comfort, when the forespoken trouble was come? It is most evident that no such thing did enter into their hearts. For before Christ's death their greatest mind was upon worldly honour, for which sometimes they debated and contended amongst themselves: 
〈◊〉. 22.  yea, even when Christ was most earnestly preaching of his cross. And after his death they were so oppressed with anguish, with care, with dolour and desperation, that neither could the witnessing of the women, affirming that they had seen Christ, neither the grave left empty & void, neither the Angels, who did appear to certify his resurrection, neither yet the very voice and presence of Christ jesus himself, remove all doubts from their afflicted hearts: but from time to time their minds wa●ered and fully could not be established that their Lord and Master was verily risen to their comfort, according to his former promises. 
〈…〉  In this case consider I the true professors of Christ's holy evangely to be this day in the Realm of England. For these days of our present dolour and tribulation have been before spoken and blown in our ears long time before they came. Our weakness and frail infirmity was also painted forth before our eyes: but who would have believed that those days of our trouble had been so nigh? Or that so short a tempest should have overthrown so great a multitude? I think no man within the whole Realm: for all men appeared to live in such careless security, as that the immutable sentence of God pronouncing, that whosoever will live godly in Christ jesus, 
2. Ti●. 1.  shall suffer persecution, had nothing appertained to our age. And such a bold confidence (or rather a vain persuasion) had a great number of their own strength, that if they had continued without any back sliding, they might have been judged rather Angels than men.  
But (beloved in the Lord) the sword of anguish and of dolour hath now pierced the tender heart of Christ's mother (that is, 
Luke. 2. ●. Cor. 3.  of his very church) that the cogitations of many hearts are sufficiently revealed. The fire is come, which as it hath burnt away with a blast, the stubble, hay and Wood: so in trying the gold, silver, and precious stones, it hath found such dross and dust, that the whole mass may appear to be confused. For who now calleth to mind that the same voice, which forespoke our dolours, forespoke also our everlasting comfort with Christ jesus? Who delighted now in his amiable promises? Who rejoiceth under the cross? yea, who rather doth not fear, tremble, grudge, and lament, as that there were no help in God, or as that he regardeth not the trouble which we suffer? These are the imperfections, that continually remain in this our corrupt nature: the knowledge whereof ought to move us earnestly to cry: O Lord increase our faith, 
The ●ause of comfort.  be merciful unto us, and let us not drown in the deep for ever. Which if we do with unfeigned hearts, ●hen yet shall Christ jesus appear to our comfort: his power shallbe known to the praise and glory of his own name, in despite of all his conjured enemies▪ And this is the chief and principal cause of my comfort and consolation in these most dolorous days, that neither can our infirmities nor daily desperation hinder or let Christ jesus to return to us again.  
The other cause of my comfort and consolation is, 
Wby God should suddenly strike the papists in England.  that I am assured that the judgement of these Tyrants, that now oppress us, shall not slip, but the vengeance shall fall upon them without provision. For they have sufficiently declared the malice of their minds. They have violated the law, and holy ordinances of the Lord our God. They have opened their mouths against his eternal verity. They have exiled his truth and established their own lies. They daily persecute the innocentes, and stoutly maintain open murders: their hearts are obdurate, and their faces are become shameless like harlots: so that no hope of repentance nor amendment is to be had of them. And therefore destruction shall suddenly fall upon them. But with what kind of plagues they shallbe stricken in this life, 
What we ought to avoid in extreme trouble.  and whom GOD shall appoint to execute his 〈◊〉 upon them, that I remit to his good pleasure and further revelation.  
But their manifest iniquity, is unto me an assured assurance, that long they cannot escape the 〈◊〉 of them most justly deserved. But in the mean season, beloved brethren, two● things ye must avoid: the former, that ye presume not to be revengers of your own cause, but that ye resign over vengeance unto him, who only is able to requite them▪ according to their malicious minds.  
Secondly, 
Mat. 5.  that ye hate not with any carnal hatred, these blind, cruel, and malicious tyrants, but that ye learn of Christ, to pray for your persecutors, lamenting and bewailing that the Devil should so prevail against them, that headlong they should run body and soul to perpetual perdition. And note well, that I say we may not hate them with a carnal hatred, that is to say, only because they trouble our bodies. 
Psalm. 119.  For there is a spiritual hatred, which David 〈◊〉 a perfect hatred which the holy Ghost engendereth in the 〈◊〉 of Gods elect against the rebellious contemners of his holy statues. 
Perfect and godly hatred.  And it is when 〈◊〉 more lament that God's glory is suppressed, and that Chris●es flock is defrauded of their wholesome food, than that our bodies are persecuted. 
〈…〉  With this hatred was jeremy inflamed when he prayed: let me see thy vengeance taken upon thine enemies, O Lord. With this hatred may we hate tyrants, and earnestly may we pray for their destruction, be they kings or Queens, Princes or Prelates. And further ye shall note that the prayers, made in the fervency of this hatred, are before God so acceptable, that often times he that prayeth, obtaineth the self-same thing, that the external words of his prayer do mean: as David, jeremy, and other of the Prophets saw with their corporal eyes: the hot vengeance of God powered forth upon the cruel tyrants of their age: & I am assured that some, which this day do ●ob & groan under your tyrannous bishops shall see the like upon the Pestilent Papists within the Realm of England. 
〈…〉  This my affirmation proceedeth not from any conjecture of man's fantasy, but from the ordinary cause of gods judgements against manifest contemners of his precepts, from the beginning which is this.  
First to rebuke and notify by his messengers such sins, as before the world are not known to be sin. Secondly, to provoke them to repentance.  
Thirdly to suffer the reprobate to declare their own impenitency before the world: and last to power upon them so manifest vengeance, 
Exo. 7. 8. 14. ●. Kings. 15. 3. Kings. 13.  that his church may be instructed aswell of his power, as of his severe judgements against inobedience. This was the order of his judgement against Pharaoh, against Saul, against jeroboam, against Herode, against the Scribes and Pharisees, and against the whole city of jerusalem. Our ears have heard, and our eyes have seen, the first three diettes of the lords judgement, executed against the Pestilent Papists within the Realm of England. For we have heard their summoning and citation duly executed by the Messengers of God's word. 
Papists have been summoned.  We have heard them accused and convicted before their own faces of theft and murder, 
Papists have been accused and convicted.  of blasphemy against God, of idolatry, and finally, of all abominations, which crimes being laid to their charge in their own presence, 
Time of repentance hath been granted unto Papists.  they were not able to deny, so potent, so plain & evident was gods word, whereby their secret botches & old festered sores were discovered & revealed. We know that long process of time hath been granted by God's lenity to their conversion and repentance. And how little the same hath availed, these present days may testify. 
The due execution approacheth.  For who now doth not espy their malice to increase, & their obstinacy to be such, as none can be greater? Shall we then think, that God will give over his cause, as that he were not able to prevalie against Tyrants? Not so (dear brethren) not so. But even so assuredly as our god liveth, by whose spirit was stirred up some of his elect: first, to espy the great abominations of those tyrants in this our age: which his messengers in despite of their tyranny God preserved to proclaim & notify, before their own faces, such sins, as the world knew not to be sin: and assuredly as we have espied them still to continue in malice against God, against his eternal verity, and against the messengers of the same: so assuredly shall we see Gods extreme plagues powered forth upon them even in this corporal life: That some 〈◊〉 us may witness to the generation that shall follow the wondrous works that the Lord hath wrought, and will work in this our age. Neither shall the●e plagues (more than the word of God which passed before) work in them any true repentance, but still in a blind 〈◊〉 they shall rebel against the Maies●●e of God. 
Papists shall 〈◊〉 against God to the end.  For the deadly venom of that malicious serpent their father the Devil, can ●euer be purged from their cankered hearts. And therefore after these plagues of whom some we have heard and seen, for what a Plague was it to the false Bishop of Doresme, 
To●stal convicted of murder and theft to his face, at Berwicke. The last plague of the Papists.  before his face to be called murderer and thief, and of the same to be convict, that neither could himself deny it neither any of his proctors or divine doctors, being present with him durst enterprise to speak one word in defence of his cause? After these plagues (I say) of whom some we have seen, and the rest we shortly look for, res●eth the last, the unquenchable fire which is prepared for their portion. And therefore yet again, dearly beloved in our Saviour jesus Christ, hope you against hope, and against all worldly appearance. For assuredly as God is immutable: so, assuredly shall he stir up one jehu or other, to execute his vengeance upon those blood thirsty tyrants, and obstinate idolaters. And therefore, abide ye patiently the time that is appointed to our correction, and to the full ripeness of their malicious minds. Be not discouraged, although the Bishops have gotten the victory. So did the Beniamites (natural brethren to our Bishops) defenders of whoredom & of all abhohominable adultery, twice prevail against the Israelites, who fought at God's commandment: Ye shall consider, (beloved brethren) that the counsels of God are profound and inscrutable. The most just man is innocent in his sight. There may be secret causes, why God sometimes will permit the most wicked to prevail & triumph in the most unjust action▪ but yet will he not long delay to execute his his wrath, and justly deserved vengeance upon such as be proud murderers, obstinate idolaters, and impenitent malefactors. And therefore have they not great cause to rejoice. For albeit they have once prevailed against flesh, yet shall GOD shortly bring them to utter confusion, and great shame for ever. Let Winchester and his cruel counsel devise, and study till his wits fail, how the kingdom of his father, the Antichrist of Rome, may prosper: And let him and them drink the blood of God's Saints, till they be drunk, and their bellies burst, yet shall they never prevail long in their attempts. Their counsels and determinations, shallbe like the dream of a hungry & thirsty man, who in his sleep dreameth that he is eating or drinking, but after he is awaked, his pain continueth, and his soul is unpatient and nothing eased. 
job. 5  Even so shall these tyrants after their profound counsels, long devices, and assured determinations, understand and know that the hope of hypocrites shallbe frustrate, and that a kingdom begun with tyranny and blood, can neither be stable nor permanent: but that the glory, the riches, and maintainers of the same, shallbe as straw in the flame of fire: altogether with a blast they shallbe consumed, 
job. 15.  in such sort, that their places shallbe an heap of stones, their congregation shallbe desolate, and such as do depend upon their help, 
Esay. 12  shall fall into destruction and ignominy with them.  
And therefore (beloved brethren in our Saviour jesus Christ) seeing that neither can our imperfection, nor frail weakness, hinder Christ jesus, to return to us by the presence of his word, neither that tyranny of these blood thirsty wolves, may so devour Christ's small flock. But that a great number shall be preserved to the praise of God's glory: neither that these most cruel tyrants can long escape God's vengeance: let us in comfort, lift up our heads, and constantly look for the lords deliverance with heart and voice, saying to our God: O Lord, albeit other lords than thou, have power over our bodies, yet let us only remember thee, and thy holy name, to whom be praise for ever and ever, Amen. God the father of our Lord jesus Christ, by his omnipotent spirit, guide and rule your hearts in his true fear to the end, Amen.  
Written at Deep, the last day of May. 1554.   

The comfort of the holy Ghost, etc. For salutation.  
NOt so much to instruct you, as for to leave with you (dearly beloved brethren) some testimony of my love: I have thought good too communicate with you in these few lines my weak counsel, how I would ye should behave yourselves in the mids of this wicked generation, touching the exercise of Gods most sacred and holy word, without which, neither shall knowledge increase, godliness appear, not fervency continue amongst you. For as the word of God is the beginning of spiritual life, without which all flesh is dead in God's presence: And the Lantern to our feet, without the brightness whereof all the posterity of Adam doth walk in darkness: And as it is the foundation of faith, without which no man understandeth the good wi● of God: So it is also the only organ and instrument, which God useth too strengthen the 〈◊〉, to comfort the afflicted to reduce to 〈◊〉 by repentance, such as have 〈◊〉: and finally, to preserve & keep the very life of the soul, in all assaults: and temp●ations.  
And thereof if that ye desire your knowledge to be increased, your faith to be confirmed your conscience to be 〈◊〉 and comforted, or finally your soul to be preserved in life: let your exercise be frequent in the law of the Lord God. Despise not the precepts which Moses (who by his own expe●ieuce had learned what comfort lieth hid within the word of God) gave to the Israelites in these words: These words which I command thee this day, Sow in thine heart, and thou shalt exercise thy children in them. Thou shalt talk of them when thou a●t at home in thy house, and as thou walked by the way, and when thou liest down, and when thou risest up, and thou shalt bind them for a sign upon thine hand, and they shallbe papers of remembrance between thine e●es, and thou shalt write them upon the posts of thy house, and upon thy gates. And Moses in another place commandeth them to remember the law of the Lord God to do it, that i● may be well with them and with their children in the land which the Lord their God should give them, meaning that like as frequent memory & repetiton of God's precepts, is the means whereby the fear of God which is the beginning of all wisdom and felicity, is kept recent in mind: so is negligence and oblivion of God's benefits received, the first degree of defection from God.  
Now if the law, which by reason of our weakness can work nothing but wrath and auger, was so effectual, that remembered & rehearsed of purpose to do it, it brought to the people a corporal benediction: what shall we say the glorious Gospel of Christ jesus doth work, so that with reverence it be entreated? Saint Paul calleth it the sweet odor of life to those that shall receive life, boro wing his similitude of odoriferous herbs, or precious ointments, whose nature is, the more that they be touched or moved, to send forth their odour more pleasant and delectable. Even such dear brethren, is the blessed evangely of our Lord jesus: for the more that it be entreated, ●he more comfortable and puissant is it to such as do hear, read, or exercise the same. I am not ignorant, that as the Israelites loathed the manna, because that every day they saw and eat but one thing, so some there be now adays (who will not be holden of the worst sort) that after once reading some parcels of the scriptures, do commit themselves altogether to profane authors, and human lectures, because that the variety of matters therein contained, doth bring with it daily delectation: where contrariwise, within the simple scriptures of God, the perpetual repetition of one thing, is fashions, & weerisome. This temptation I●confesse, may enter into Gods very elect for a time, but impossible it is, that therein they continue to the end: for God's election besides other ovident signs hath this ever joined with it, that Gods elect are called from ignorance (I speak of those that are come to the years of knowledge) to some taste and feeling of God's mercy, of the which they are never so satisfied in this life, but from time to time they hunger and they thirst, to ea●e the bread that descended from heaven, and to drink the water that springeth to life everlasting: which they cannot do but by the means of Faith, and Faith looketh ever to the will of God, revealed by the word, so that Faith hath both her beginning and continuance by the word of God. And so I say, that impossible it is that Gods chosen children can despise or reject the word of their salvation of any long continuance, neither yet loath it to the end. Often it is, that Gods elect are holden in such bondage and thraldom, that they cannot have the bread of life broken unto them, neither yet free liberty to exercise themselves in God's holy word: but then do not Gods children loath, but most gladly do they covet the food of their souls: Then do they accuse their former negligence, then lament they the miserable affliction of their brethren, and then cry & call they in their hearts (and openly where they dare) for free passage of the Gospel. This hunger and thirst doth prove the life of their souls. But of such men, as having liberty to read, and exercise themselves in God's holy scriptures, & yet begin to be weary, because from time to time they read but one thing: I ask, why are not they weary, every day to eat bread, to drink wine, to behold the brightness of the Sun, & to use the rest of gods creatures, which every day do keep their own substance, course and nature? They shall answer (I trust) Because such creatures have a strength to preserve the life. O miserable creatures, who dare attribute more power & strength to the corruptible creatures in nourishing & preserving the mortal carcase, then to the eternal word of God in the nourishment of the soul, which is immortal! To reason with their damnable unthankfulness at this present, is not my purpose: But to you, my dear brethren, I write my knowledge, and do speak my conscience, That so necessary, as the use of meat & drink is to the preservation of corporal life, and so necessary as the heat and brightness of the Sun is to the quickening of the herbs, and to expel darkness: So necessary is also to the life everlasting, and to the illumination and light of the soul, the perpetual meditation, exercise & use of God's holy word. And therefore, dear brethren, if that ye look for a life to come, of necessity it is, that ye exercise yourselves in the book of the Lord your God. Let ●o day slip or want some comfort received from the mouth of God: open your ears, and he will speak even pleasant things to your heart: close not your eyes, but diligently let them behold, what portion of substance is left to you within your father's Testament. Let your tongues learn to praise the gracious goodness of him, whose mere mercy hath called you from darkness to light, and from death to life. Neither yet may ye do this so quietly, that ye will admit no witness: no brethren, ye are ordained of God to rule your own houses in his true feat, & according to his word. Within your houses, I say, in some cases ye are Bishops and Kings: your wife, children, servants, and family, are your bishopric and charge: of your it shallbe required how carefully and diligently ye have always instructed them in God's knowledge, how that ye have studied in them to plant virtue, and suppress vice. And therefore I say, ye must make them partakers, in reading, exhorting and in making common prayers, which I would in every house were used once a day at least: but above all things, dear brethren, study to practise in life, that which the word of God commandeth, and then be ye assured, that ye shall never hear nor read the same without fruit. And thus much for the exercise within your houses. Considering that S. Paul calleth the congregation, the body of Christ, whereof every one of us is a member, teaching us thereby, that no member is of sufficiency, to sustain and feed itself, without the help and support of an other: I think it necessary, for the conference of scriptures, assemblies of brethren be had. The order therein to be observed, is expressed by S. Paul, and therefore need not I to use many words in that behalf: only willing that when the convent are come together, which I would were once a week, that your beginning should be from confession of your offences, and invocation of the spirit of the Lord jesus Christ to assist you, in all your godly enterprises. And then let some place of scripture be plainly and distinctly red, so much as shall be thought sufficient for one day or time: which ended, if any brother have exhortation, question or doubt, let him not fear to speak or move the same, so that he do it with moderation, either to edify, or to be edified. And hereof I doubt not, but great profit shall shortly ensue: For first by hearing, reading, and conferring the scriptures in the assembly, the whole body of the scriptures of God shall become familiar: The judgements and spirits of men shallbe tried. Their patience and modesty shallbe known, and finally their gifts and utterance shall appear. Multiplication of words, prolix interpretations, and wilfulness in reasoning, is to be avoided at all times, and in all places, but chief in the congregation: where nothing ought to be respected, except the glory of God, & comfort or edification of brethren. If any thing occur within the text, or else arise in reasoning, which your judgements can not resolve, or capacities comprehend: let the same be noted and put in writing before ye dismiss the congregation, that when God shall offer unto you any interpreter, your doubt being noted and known, may have the more expedite resolution, or else that when ye shall have occasion to write to such, as with whom ye would communicate your judgements, your letters may signify and declare the unceasing desire that ye have of God, and of his true religion. And they I doubt not, according to their talents, will endeavour and bestow their faithful labours to satisfy your godly petitions. Of myself, I will speak as I think, I will more gladly spend ten hours in communicating my judgement with you in explaining, as God pleaseth to open to me, any place of scripture, then half an hour in any matter beside. Further, I would in reading the scriptures ye should join some books of the old, and some of the new Testament together, as Genesis and one of the Evangelists, Exodus with an other, & so forth, ever ending such books as ye begin, as the time will suffer. For it shall greatly comfort you, to hear that harmony & well tuned song, of the holy spirit, speaking in our fathers, from the beginning. It shall confirm you in these dangerous and perilous days, to behold the face of Christ jesus his loving spouse and Church, from Abel to himself, and from himself to this day, in all ages to be one. Be frequent in the Prophets, and in the Epistles of S. Paul: for the multitude of matters most comfortably therein contained, requireth exercise & good memory. Like as your assemblies ought to begin with confession & invocation of God his holy spirit: So would I that they were finished with thanksgiving, & common prayers for princes, Rulers & Magistrates, for the liberty and free passage of Christ his evangely, for the comfort and deliverance of our afflicted brethren, in all places now persecuted, but most cruelly within the realms of France and England: and for such other things, as the spirit of the Lord jesus shall teach unto you to be profitable, either to yourselves or to your brethren, wheresoever they be. If thus (or better) I shall hear that ye exercise yourselves, dear brethren, then will I praise God for your great obedience, as for them, that not only have received the word of grace with gladness, but that also with care and diligence do keep the same, as a treasure and jewel most precious. And because I can not suspect that ye will do the contrary at this present, I will use no threatenings: for my good hope is, that ye shall walk, As the sons of light, in the midst of this wicked 〈◊〉▪ That Ye ●hal be a● Starre● in the night ●eason, who yet a●e not changed into 〈◊〉 That ye shall be wheat amongst the 〈◊〉, and yet that ye shall not change your nature, which ye have received by grace, through the fellowship and participation which we have with the Lord jesus in his body and blood. And finally that ye shallbe of the number of the prudent virgin's, daily renewing your 〈◊〉 with oil, as you that patiently do abide the glorious apparition and coming of the Lord jesus: whose omnipotent spirit ●ule and instruct, illuminate and comfort your 〈◊〉 and mindest in all assaules, 〈◊〉 and evermore, Amen.  
The grace of our Lord jesus, rest with you. I.K.   

Imprinted at London by Thomas Dawson, dwelling at the three Cranes in the Vintree. 1580.