LARGE LETTERS. Three in number, containing much necessary matter, for the instruction and comfort of such, as are distressed in conscience by feeling of sin, and fear of God's wrath.  
WRITTEN Heretofore by T. W. for some dear friends of his, and now published and printed for the raising up of such as labour under the heavy burden of an afflicted Spirit.  PSAL. 42.11. 
●●y art thou cast down my soul? and why art thou disquieted within me? wait on God: for I will yet give him thanks, he is my present h●lpe and my God.  
AT LONDON Printed by Roger ward, for Thomas Man, 1589.   

TO HIS FAITHFUL friends, and very dear brethren in Christ, Mast▪ Roger Ofield, Robert Washborne, George Smith, Thomas Shipton, john Field, Robert jones, john Harper, john Hounsell, and all the rest of his Christian acquaintance in London, as well as though they were particularly named, together with all those that else where in the land, unfeignedly fear the Lord, and look for the glorious appearing, of his son and our saviour. T. W. wisheth all spiritual goodness & heavenly comfort in this life, and in the end the eternal glorification of their bodies and souls, in everlasting bliss through Christ.  
MY love in the Lord, and the affections of my heart in him, have been in some measure of soundness, (I humbly thank God for it in Christ) strongly carried generally towards all the Israel of GOD wheresoever, and more particularly towards you my good brethren: whereof over and beside, the assured testimony of mine own soul, I have for faithful witnesses, the Lord himself in heaven, and many of his saints upon earth, and amongst others you yourselves. Causes leading me hereto are many: but as in respect of God, none more powerful, than his grace and holy spirit, shed abroad into my heart: and as in regard of you, none more effectual than sundry sincere fruits of your faith, and the comfortable feeling of the communion of saints, in which holy fellowship standeth, not only the spiritual felicity and good of the whole body, but the very joy and contentment also, of every sound member therein. For outward kindnesses that I have received from you, I must & will every where, acknowledge myself much beholding unto you. And yet this I may with all boldness profess, that as that is not the only or principal cause, moving me to affect you: so though I have been beholding to you all, yet not to all alike, but to some more than to other some. Which also I rehearse not now, either to breed any disdain or emulation in you, one of you towards another, for that were to break the bond of charity and unity of the spirit: or to less●n any favour though never so small, that I have received from you, for that were to deprive you of your praise, and to declare myself ingrateful: nor craftily clawing after the manner of the world, to crave new benefices, for that were nothing else but deceit and flattery to procure mine own good, from all which corruptions, I have hitherto as in respect of myself and you, through God's goodness been graciously freed. But to let you understand, that your benefits have not been bestowed upon an unskilful or an thankful person, but upon such a one, as by the light that he hath received from God, hath, weighing them in an equal balance, esteemed of them according to the goodness of the gift, and the christian affection of the Party giving. The things indeed, which have most specially linked me fast in the Lord unto you, are your precious faith towards God, unfeigned love to the saints, christian consciences amongst yourselves, and holy prayers in presence and absence, one of you for an other and all of you I am assured, for the holy causes and faithful members of the whole Church, and amongst the rest, even for me poor and wretched man that I am. In which duties of yours, as my heart hath greatly rejoiced in the lord, for the graces that in great mercy, he hath been pleased to vouchsafe unto you, & I myself have as in some sort, though not to the full, in regard of your spiritual favours performed to me, by reason of weakness and wants in myself, answered them again with the like, (I writ not as a vain glorious boaster): so I doubt not, but that thereby God himself hath received glory at your hands, his children gotten much good, and you yourselves reaped a gracious measure and increase, of religious knowledge, and dutiful obedience. As for the worldly favours that you have showed me, and bodily benefits that way, I confess myself to be far behind hand with you, and much indebted in deed, though not in affection surely, and readiness of good will, for so my heart is very large (in humility I speak it) neither will I wish better witnesses of it than yourselves, yet in regard of action, wherein still my grief groweth great, and increaseth daily upon me, as well by the fear that I have of my future wants, as by the feeling of my former and present disabilities. Howbeit, sith this is the Lords doing, and that he is pleased thereby to sift me, and to sound you (me for my patience and comfortable enduring of these necessities, and you for your faithful obedience and unfeigned love) I can not but with some measure of spiritual joy, undergo mine own lacks, and again recomfort my spirits, because having to deal with God and his servants, (who have learned from his holy example greater than all exception, to accept of men according to that they have, and not according to that they have not) I rest resolved, my good will shall be accounted as a deed, specially sith I am ready every where, without flattery in myself, or fawning upon you, to acknowledge to the glory of God, and the good of his people, the great good turns that by you, I have received even from the Lords own hands. And yet gladly would I, if I could tell how, some way recompense, though not all, yet some part & piece thereof. And in that respect indeed have I long looked & wished for, as some good occasion from you, wherein it might have pleased you all, or any of you, to have employed and used me to my poor uttermost: So, some sufficiency in myself, at the leastwise in some mean measure to have requited that overflowing heap, of your kindness and holy love. But hitherto (I deliver it with my grief of heart, as a man sensibly seeing and feeling gods hand upon myself, both that and other ways also) my expectation and hope hath been frustrate, and my power very short and scant. A small thing the Lord was pleased some years ago, to enable me in two or three Letters, to perform for the comfort of some of my christian acquaintance, (whose conflicts in conscience were great and many) which lying by me, with some other simple things that I have done, and I being earnestly requested to make that common to many, which was written for some particulars, & lay at it were buried in forgetfulness, by me, the same also being at the last over-viewed by some good brethren whom I much love and reverence in the lord, I was at the length overcome & could not choose but yield. Wherein though some perhaps may suppose that I labour, in publishing an unnecessary & impertinent matter, because these ignorant days require Doctrine for building of men up in knowledge and judgement, and these careless and contemptuous times, abounding with all manner of looseness and lewdness, crave rebuke rather, and exhortation for care and conscience in the duties we know, as a more fit and meet argument for this dissolute age● yet being assured of this, both by mine own knowledge, and other men's faithful reports, that sundry there are abroad in this land, and amongst the rest, even some of you and yours, that as in regard of your spiritual combats and bickerings, and the bitter assaults and temptations you have found therein, had need of holy and heavenly comfort, I could not but as in a general care, for all the afflicted ones, to whom I wish all the comforts of God, as to my own soul: so in particular good will towards you yourselves (whose inward comfort, and outward joy, I would be glad and ready to procure at all times, and by all means, if I could tell how, but acquaint you and them (specially sith it is one principal portion of the sweet Manna, that the lord hath provided for you) with such pleasant and delightful consolations, & that out of the word as God by his spirit hath wrought in me, for the peace of mine own heart, and by me, though unworthy every way, communicated unto some others. What root they may take or effects they may bring forth I know not. Sure I am of this, my earnest prayers unto God, as in regard of his religion and worship, and hearty purpose in myself, as in respect of Christian good will, is, that all that mourn in our Zion, might reap some good by the same: which if it cannot be effected, either by means of my sin that meddle therein, or by reason that the sweet things published, cannot so seasonably or for lack of opportunity come to their knowledge, or because that through diffidence they fore-close the way and passage of consolation unto themselves, (in all and every of which deserts, I shall surely mourn much) yet my hope and hearts desire is, that all of you (my good friends) might receive some worthy fruit thereby, as well those amongst you that have not as yet tasted of this bitter cup, (a matter that you must look for, and make an account of, if ever you will feel how sweet the Lord is indeed) while you perceive GOD sitting you, and furnishing you with the best armour of proof that can be, before the day of battle draw nigh: as those that have been or are tried (that being the very state and condition of all God's children) God according to your present distresses, providing for you, and revealing unto you, the present comforts of his most faithful word, and infallible truth, that so both the one sort and the other, having the power of your own sins, in the sufferings of his son, if not utterly removed and clean taken away, yet very much lessened, and as it were beaten down, you might not only the more earnestly, oppose yourselves aghast satan in his sleights and have an assured hope of a glorious and joyful victory, against him and his assaults, but also may be enabled to stand, yea to overcome in the day of evil, and to be more than conquerors thorough him, that hath loved you & washed you in his blood, who I doubt not shall shortly and mightily also tread him and all his forces whatsoever, down under your feet. Now the very god of peace sanctify you and all yours throughout: & I pray God, that your whole spirit and soul, and body, may be kept blameless until the coming of our Lord jesus Christ: whereof I doubt not, because he is faithful which hath called you, who also will do it. Good brethren pray for us, that we may be ready in all things with unfaignednes to do the Lords will. At London the tenth of of this December. 1589.  
Yours ready and assured ever in jesus Christ. T. W. the Lord his unworthy servant.   

grace. AND PEACE from God, etc.  
BEcause I have not now a long time, either by writing or by word of mouth heard from you, (good Sir) I grow into some uncertain imaginations concerning your estate, (and by means thereof I freely confess it) not only into neglect of some duty towards yourself, (I mean coming to visit you, and writing unto you such simple comforts, as God hath been pleased to explicate unto me, which I call simple, not as of themselves, for so they are high and excellent, but as I have them in my 
a 2. Cor. 4 7.  earthen vessel) but also into cold performance at the least, of some service unto God, (I mean my supplications and prayers unto his majesty, 
The dutil of a Christian and faithful friend, towards his friend.  as on your behalf. To pray for you, when God hath been pleased to give you, and in you me (for I take the favours bestowed upon you, to be kindness heaped up upon myself) thorough his merciful deliverance of you, a just and holy occasion to praise his name, should be the sin of mine own soul, because it were the offering up of a wrong sacrifice, and presenting unto God a 
b Malac. 1.8.  blind beast (as it were) As on the other side, to strive to yield you comfort, when you have received a rich abundance of the same from God himself, thorough his holy word, and blessed spirit, were, as it might be thought to do a needless and unnecessary work, for where there is fullness and plenty, scarcity and barrenness will little appear, and do small good. From the former, though I would gladly, as in regard of the lack of sound knowledge touching your present condition, and in respect of the dullness and heaviness of my soul, as to other good works, so to that particularly, cease till either from yourself or others that are as yourself, I should be faithfully certified of the state wherein you are, that so I might, as a feeling member with you, either unfeignedly 
c Rom. 12.15.  rejoice, in the assuaging of your troubles and trials, or else hearty weep, and pity you, and pray with you, and for you, in the continuance and increase of these distresses: yet will not the doubts that I have in me touching the continuance of these calamities, and the duty that I own unto you, as in that behalf let me utterly leave off, but needs I must now and then, (according to my poor measure) present you before God, and that by name in my requests and prayers (though poor and faint) In the other surely, I cannot (God aiding me) but enlarge myself to my uttermost, yea beyond it (if I could tell how) because I know it to be the Lords assured truth that I shall deliver, and though not fit perhaps now for yourself (by reason of your present comfort and joy) yet hereafter i may be, of more than necessary use for yourself and others also, when these dark and gloomy days of assaults shall again take hold of you.  
In both which respects, as I rest persuaded that my poor pains shall not utterly perish, so cannot I but thoroughly assure mine own heart, that both the one and the other, shall be well accepted of you, who are wont much to make of every thing that cometh from me. In consideration whereof, I will the more willingly assay (God assisting me) the performance of the matter I purpose, that is the yielding of you some such comforts, as 
d 2. Cor. 1.3.4.  the God of all consolation hath given unto me, not only for the stay of mine own conscience, but to the end also that I might acquaint others that are in tribulation with the same.  
The dealings of God with his dearest saints and servants (in this behalf especially) are as we know, by the light of the world, and by experience in ourselves, and examples of others, that have gone before us, or live with us, divers and sundry, he throwing us down, and lifting us up, and 
e psal. 90.3.  turning us to destruction, and yet saying, return you sons of Adam: whose ways as every manner of way, so in this respect especially, are much more unsearchable, and past finding out, than 
f pro. 30, 19  is the way of an Eagle in the air, the way of a serpent upon a stone, or the way of a ship, going with a right fore wind and full sail, in the midst of the main sea, till God be pleased in the multitude of his mercies, in some measure to discover the same unto his servants.  
What God will do with you (good sir) after so manifold and long trials is unknown to me, because neither I, nor any other have 
g Rom, 11, 34  been of his council, in such secret and particular purposes, specially concerning others, whatsoever we may feel touching ourselves. Howbeit, I cannot otherwise think or be persuaded, but that you have been, are, and so shall be for ever, 
h & 9.23. Tokens to assure men to be the vessels of mercy.  a vessel of his mercy, wherein I am daily more and more confirmed, not only by the christian carrying of yourself, in the days of your former and present troubles, you patiently bearing them, and earnestly calling upon God, for heavenly strength to undergo, and overcome, but even by the very afflictions themselves, that you felt or feel, God by them setting (as it were) his own mark upon you, the better to know you for one of his own sheep and sons, and so conforming you 
i Rom. & 8.29  unto the image of his best beloved in his sufferings, that in the same you might have a certain pledge of glorification with him.  

Manifold and long afflictions a very grievous temptation.  Wherein though I acknowledge that it cannot be but very grievous, to be long held and much exercised, and the rather because it is not one, but manifold assaults and temptations, with which you are troubled on every side, yet doubt I not, but that the issue and end that God shall work of all these, 
An answer to it of the end.  shallbe exceeding good, not only in regard of 
k 2. Cor. 4.17.  a far most excellent weight of eternal glory, that I know they pledge up in you & other of God's children, but of the effects also that for the time present, they bring forth in you, 
Of the effects.  as adding an edge unto your prayers, which for the time, seemed to be cold or dead rather: lessening, yea beating back the force of many other temptations, which no doubt might strongly assault, and mightily encounter with you: conforming you in unfeigned affection, to the obedience of God's good will (a worthy work doubtless, and a matter of no small difficulty) filling you, and that for yourself and others also, with the comforts and consolations which are from above, 
Afflictions to the faithful, not so much a cause of discouragement, as to look to themselves, and to call upon God for aid and strength.  which hardly but by such means we taste of, or attain unto, with sundry such like.  
In my poor judgement therefore, you may, yea you ought to be so far off from being discomfited and cast down in this estate, wherein you are, that you have rather just occasion offered you to 
l Heb. 12.12.  lift up your hands which hang down, and to strengthen your weak knees, yea to raise up your decayed spirits, assuring yourself that howsoever the Lord lead you along, in manifold and manifest afflictions, and carry you (as it were) from one sorrow to another, yea howsoever he seem to bring you to the pits bruicke, and make all the surges, and 
m Psal. 42.7.  waves of his displeasure, to rise up against you and mount over your head, that yet I will not 
n 2. Cor. 4 8.  destitute you, nor 
o Heb. 13.5.  fail you for ever, as well because he trieth you no otherwise, 
Two reasons.  nor exerciseth you no further, than he hath done those that have been dear and precious in his own eyes, as also because he is both faithful and powerful to perform, both in heaven and in earth, whatsoever he hath promised to the sons of men, much more to his own servants.  

Two apt similitudes declaring God's love towards his children.  Wherein also no doubt he dealeth no otherwise with you, than earthly parents do many times with their own dear children, who to make them the more plainly see, and the more strongly to be persuaded of their fatherly love towards them, and manlike strength for their deliverance, bring their said children to the fire side, that so they may feel more than a wonted heat thereof, and learn to fear it withal.  
The like they practise towards them also in another element, namely in water, not only carrying them all along the edge, brim, or bank, of some pond or river, but now and then making semblance, as if they would throw or thrust them into the same. And yet we know they love them no whit the less for all this: nay we are assured of this, the more nigh they are to danger, whether it arise from the negligence and ignorance of the children themselves, or seem to be laid upon them from the very loving and natural parents, the more sure and fast hold they take of them. And shall not we be much more persuaded, I will not say of the like love, but of far 
p Esay. 49.15.  more exceeding love in God, towards his sons and daughters? with whose favour towards his people, and power for his children's good, no affections, 〈◊〉 might (I dare avouch this) not of any, but of all, not men alone, but fathers and mothers in the world, (though linked never so straightly unto us) is no manner of way matchable, nor so much as meet to be thought or spoken of with it, at the self same time.  

Objection, answered by example.  Your troubles in the soul, and you● dangers that way, cannot seem in any equal or upright judgement, to be more grievous, or further past recovery, than 
q jonas. 2.2. etc.  jonas his were, when he was in the Whale's belly: and yet the Lord commanded that great fish, to deliver him up again, whose absolute authority he could not withstand, but as a man that hath his stomach surcharged, vomited him out. And is God's 
r Esay 59.1.  hand streitened now, or his power shortened? 
s Psal 77.8.9.  or his mercy abated, that he can not or will not perform as much for you? Or rather doth not God work then most mightily and mercifully both when in men's eyes the way is stopped up, not only against a deed, but against hope or heart to conceive it? To what end tend these comfortable promises, both of the old and the new testament: 
t isaiah 42.16.  I will bring the blind by a way that they know not, and lead them by paths that they have not known: I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them: and again: 
v Math. 16.18.  the gates of hell shall not prevail against you: but to confirm us more and more, 
A singular comfort far beyond expectation.  in the unchangeableness and certainty of his goodness towards us, and to let us understand, though there be infinite bars and lets between him and us, so that his mercy cannot seem to have any passage unto us, that yet he will break them all to pieces, and overthrow 
x 2. Cor. 10.5.  every high thing, that so we may plainly perceive, and effectually & comfortably feel, the incomprehensible treasure of his favour towards us?  
If this be not comfortable, I know not what is: in which point of special consolation, 
The cause moving to write more largely of this point.  I writ now, both the more willingly and largely unto you, because I perceive by your last (though long since sent unto me, unto which also I then shaped a short answer, supposing because I heard not from you, that that had satisfied you) and by some report of sundry, that love us both in the Lord (to which, for the further stirring of me up thereto, I add the daily thoughts and fears of mine own heart concerning your case) that you have not only been terrible shaken for the time, but 
y and 12.7.  sore buffeted, and that not with some one mean temptation, but with many great and grievous assaults: the consideration whereof raised up such a thick mist before your understanding, whilst you dwelled too much, and overlong in the minding thereof, and in the beholding of your own, both unworthiness and weakness, that as the comfortable sight of God's grace and goodness towards you in jesus Christ, seemed for the time to be vanished from before you, yea altogether lost, (so you thought) in yourself, and would have persuaded others, that you were utterly condemned and cast away.  
But be not any whit at all dismayed, 
A reason or mean to respect this temptation.  with the violence and rage of this tempest, but rather comfort yourself, yea assure yourself of this, that Satan dealeth herein no otherwise with you, 
A similitude.  than a cruel and blood-thirsty captain, besieging aninuincible and irrepugnable hold, who at the first beginneth temperately and coldly (as you would say) as well for the sparing of his own forces and charge, as to gain some little credit with those that are beset: but when he seethe that prevaileth not, he doth by little and little increase the fierceness of his battery, and the bitterness of his assault: but not gaining that way neither, he putteth it all at once upon the last push, wherein having taken the foil, he is glad also to betake himself to a shameful flight. And what though the cannons roar, yea the double cannon's thunder in such sort, that they make heaven and earth to shake (as it were) and would seem to jumble them altogether, yet in truth they are nothing else but sure pledges of the wasting and wearing of your adversaries forces, and dishonourable running away on the one side, and most comfortable messengers on the other side, of your happy and joyful deliverance approaching, and even at the doors: which as it plainly appeareth by this, 
A similitude  that even as a little before day break, the darkness is greatest, and then afterwards cometh most comfortable light, step by step, and degree by degree, the Sun with his brightness and heat, chase away all those thick mists and strong smelling fogs so may we be certainly assured of it, by the manifold examples of the word, and particularly of him that was possessed, 
z Mar. 9.25.26.  with a dumb and deaf devil, out of whom when our saviour charged him to come, and to enter no more into him, he cried and rend him sore, and left him for dead, taking (as we say) his pe●worthes then upon him because he knew, that as his time was but short, so he should never after molest or vex him.  
For your sins which you complain of, 
Accusation of conscience for the sight and guiltiness of sin.  I suppose verily that they are more in your own judgement, than in the sight of all the world beside, before whom notwithstanding your hard accusing of yourself, you have through God's goodness lived an upright and unblamable life, and that not only in the testimony of them that fear God, but in the witness also of them that 
a 1. Tim 3.7.  are without, which ought notwithstanding the greatness of your assault in yourself, to yield you no small comfort, that in the view not only of those that can judge rightly: (such as God's children are, who have their eyes enlightened by the knowledge of his truth) you have carried yourself christianly, and yet if you had failed, would in the 
b Prou. 10.12. 1. Pet. 4. ●.  multitude of love (according to their duty) have covered a multitude of transgressions, but in the judgement of those, that are led with prying and malicious eyes (who many times observe in God's servants, more than they should, 
Of the accusation of a tender conscience.  or justly can, and the rather for their profession and troubles sake) have lead a harmless and irreprovable conversation.  
But let us grant that your own heart accuseth you much. What then? Accusation implieth not conviction, much less condemnation, specially in such a height as we imagine. And yet withal give me ●eaue to council you, not to believe it further than it bringeth the evidence of truth with it. 
The wicked have no profitable feeling of their sins.  This I am sure you cannot be ignorant of, that as the wicked want with profit & continuance that sting of heart (with profit I say, because though they have it, it doth them no good: and with continuance, because it is but as a flash of lightning in them, raised up for their greater judgement, as soon vanishing as it doth appear) so the godly looking too much upon themselves, 
The feeling of the godly.  and their sins, and secluding both from sight and sense, the view and memory of God's mercies, lay to hard and heavy burdens upon their own souls.  
Me thinketh this rather would be stood upon, that sith even from that, that woundeth them most, I mean the continual charging and accusing of themselves, men that have their minds enlightened from God, may reap singular consolations, they should labour even from thence to gather strong comforts unto themselves against their temptations, which they may do by this holy consideration, that the heart wounded with the daily sight and sense of sin that is past, is pushed forward thereby to speedy and unfeigned repentance (God to that end setting the same before them, that so in the loathsomeness thereof they might make haste unto him) which otherwise as in the want thereof, it could not so much as think upon, much less perform: is strengthened also against sin that is to come, because hardly have any been found to fall into that which they have with upright and daily judgement misliked, in themselves principally, and in others secondarily, the fear of the former, causing them to keep a good watch over themselves in the latter: and is provoked in and by themselves, tenderly to pity & earnestly to pray for such, whose state that way forth, they know and feel by experience in themselves, to be as lamentable and as much to be regarded as their own. All which bringing with them the glory of God, their own benefit and other men's good, that even in the least things, cannot but yield them comfort, that seriously think thereupon, unless they will deem God's honour light, or their own comfort base, or the love of the fa●thfull, and their welfare, a mean, yea a wild thing.  
But we will put the case, that your sins were as huge and as high, as yourself take them to be: yea let us imagine that they had spread themselves, throughout both heaven and earth, and did reach from the one end of the world to the other, yet who can, will, or dare deny, but that as God himself, so his mercies towards us in jesus Christ, 
c Co. 3.20. The mercy of God in this life chief appeareth in the forgiveness of sin.  over reacheth them every way, and the rather sith his means are no way in this life more evidently manifested, than in the forgiveness of the sins of his servants? Concerning which truth we may, and aught to be certainly persuaded, not only by reason, 
A reason taken of God's nature, which is infinite.  taken from the infiniteness of Gods own nature, who being infinite himself can have nothing in him, but that which is infinite, and therefore his mercy being in him, must also be infinite, with whom (howsoever) our sins be in numerable, as in respect of ourselves: 
d Psal. 19.12.  for who understandeth his iniquity, or is able to account his transgressions? yet they are finite and certain as in regard of himself, that 
e & 147.4.  counteth the number of the stars, and calleth them all by their names: but also from the large and most faithful promises, 
Of God's promises.  that in every place almost of his word, for the underpropping of our weak faith, he hath plainly and plentifully propounded unto us: amongst which even these most sweet sayings, seem not of the least reckoning: 
f & 103.12  As far as the East is from the West, so far hath he removed our sins from us. Again in another place: 
g Isa. 1.18.  Though our sins were as Crimson, they shall be made white as Snow, though they were red as Scarlet, they shall be as wool. And again: 
h Rom. 5.20.  Where sin hath abounded, there grace hath more than abounded: with sundry such like, with which I know you are acquainted, as having laid them up in your heart, for the peace of the same, and having expressed them with your mouth for the testification of your joy.  
Hitherto I have laboured, neither unsoundly, as in regard of God's truth propounded, nor unprofitably, as in respect of you afflicted, nor undutifully, as inconsideration of myself travailing, generally to deliver general comforts against general transgressions.  
Now it remaineth that I come, to apply particular consolations, (as if it were) special medicines and plasters, to those peculiar offences & griefs, that you say are in yourself, and it hath pleased you to acquaint me withal, to this end (as I take it verily) that of my poor store, and penury indeed, you might yet receive some spiritual relief and comfort. What measure of mercy I have received that way, he that hath been pleased freely to give the same unto me, best knoweth. Howbeit how small or great soever it be, this doth not a little encourage me to a liberal use of the same, that I know certainly I shall not decrease mine own by that I bestow upon others, but rather increase the same much, it serving me, (as the widows 
i 2, King. 4, 2. etc.  pitcher of oil did in the days of Elisha, being miraculously increased) not only to enable me, in some sort to pay my debts, though it be but five shillings in the pound (as we say) but the rest being sufficient, for myself and my children to live upon.  
But to those things which you object against yourself, and to that first which you first put down. 
Objections answered.   
You say you are greatly troubled with manifold fears & much doubting. I believe it to be true. And who would not be of that mind, if they considered you, but as a man? how much more then, if they behold you as a godly man, in whom such things are better seen, because natural blindness is somewhat removed, and more felt, because hardness of heart, and benumbedness is in some measure taken away? yea I am so far of from thinking these things to be uncomfortable to you (though as fear & doubting are in you, I cannot approve them, because they are in us tainted thorough the corruption of nature) that from the same as I take it, you may reap and receive singular consolation, not only in this respect, that they bring forth in you good and gracious effects, of hearty prayer to almighty God, careful watching over yourself, tender pity and compassion towards others &c. and all these in a greater measure, than you feel & will confess: (& yet herein me thinketh you should do well to give glory to God, and according to grace received yield his children a notable portion of comfort) but whilst you are herein become like to the saints & servants of God who have gone before you in the flesh, & in the faith, yea even to jesus christ himself, the eternal son of the eternal father. David was a 
k 2. Sam. 13.14.  man according to Gods own heart, & upon whom the Lord had set his eye & delight for much good: and yet who more afflicted this way than he, he conceiving of God, as of one that was in utter displeasure with him, and that had clean forgotten him, and quite taken his mercy from him? Of which if you doubt, may it please you to peruse, Psal. 
l Psal. 6. & 38. & 42. & 77. & 88 & 102.  6.38.42.77.88.102. (whither also for shortness sake I do refer you) & I doubt not but you shallbe thoroughly persuaded thereof. 
m Act. 9.15. & 26.18.  Paul was an elect & chosen vessel, and that not only to carry Christ's name among the gentiles, but even unto eternal life▪ and yet 
n 2. Cor. 12.7  lest he should be exalted out of measure thorough the abundance of revelations, there was given unto him a prick in the flesh, and the Angel Satan to buffet him: which lest we should imagine to be peculiar unto him, he doth in another place affirm of himself and the faithful together: 
o Heb. 2.17. & 4.15.  Though we doubt, yet we despair not. But what stand we repeating these petty examples (which though they be pregnant for the purpose whereunto they are produced, are not yet matchable with that that followeth) sith we may most lively see it in him, who (though he was compassed about with our flesh, was yet free from the taint or stain of any corruption, and though he had natural passions, was utterly void of extremity or sin in them, or any thing else whatsoever) being the very true and natural son of God, and equal with the father, was so far humbled and brought low, that he did yet notwithstanding through fearful feeling of God's wrath, and extreme anguish in himself, demand of his father 
p Mat. 27.46.  why he had forsaken him? Of whom also the Apostle witnesseth by the spirit, 
q Heb. 3.7.  that in the days of his flesh, he did offer up his prayers and supplications, with strong crying, and tears unto him, that was able to save him from death, and was heard also in that which he feared. Now if the strength of temptations could bring our saviour to so low an estate, and hard condition, (as a man would say) so that he seemed, not only to be at the very brink, but to be plunged into the pit, not of fear alone, but of doubting and distrustfulness, (as it might seem) who yet notwithstanding was the only beloved of God, and had received all the graces of the Spirit generally, and therefore no doubt the spirit of fortitude and power particularly, in most absolute and full measure: shall we think it strange that the sons and daughters of God, (who during the time of their mortality upon earth, have sin dwelling in their brittle bodies: & who also, howsoever they be beloved of God, are not affected for their own sakes, but for his sake alone: and who notwithstanding many gifts they have received, for the gathering together and building up of themselves and of the fellowship of saints, have yet not so much as a spark or crumb of grace, compared with the infinite and incomprehensible treasures of God's goodness in Christ) be greatly assaulted, and daily beaten on every side, yea as seemeth unto themselves and others, sometimes overwhelmed? Neither herein alone standeth your comfort (good sir) yea our comfort, that we are 
r Rom. 8.19.  conformed and made like unto the servants of God, yea, the only begotten son of God, in his and their sufferings: but that as he caused his almighty 
s 2. Cor. 12 9  strength to appear in their poor weakness, making 
t 1. Cor. 10.13  an issue out of their temptations for them, that they might escape, that the l●ke mercy, favour and strength he will show unto us, and in us, notwithstanding our infirmities: because that as the 
v Esay. 59.1.  Arm of God, is not (thorough length of time, or working of wonders any manner of way) shortened, so is the fatherly affection, that he setteth upon his children utterly unchangeable. Whereof yet we may be the better assured, because he hath performed these great works, not only in some of his excellent servants, through his grace & strength alone, but in jesus Christ our head and Captain, whose victory as in other respects, so in this particularly is in such sort become ours, that we cannot choose, but in him become more 
x Rom. 8, 37  than conquerors (as the Apostle saith.) For if his absolute obedience, be sufficient to take away our sins, and the imputation of his righteousness, powerful enough, to make us stand as righteous and innocent, in the presence of our heavenly father, why should not his vanquishing both of death, and 
y Heb, 2, 14  him that had the power of death, that is the devil, be an assured pledge also of our overcoming, sith we know and believe that he conquered not for himself but for us, that we in him might be, (as was even now said a little before) more than conquerors?  

Of great impatience or waywardness.  The second point that you complain of, as in regard of yourself, is, the great impatience and waywardness, that you find at home, in your own soul, the same sometimes breaking out so far, that it is not only made manifest unto God and men, thorough disquiet behaviour, and unsavoury words, but many times also breaketh forth into better cursings.  

Answer.  This I cannot choose bu● acknowledge to be hard and heavy, as in respect of yourself, and the iniquity high and great, as in respect of God. Howbeit even against this also you shall well perceive and find, 
A Comfort.  that the Lord hath provided comfort for you, yea comfort in his ho●y word: which word of his, as it far exceedeth all humane speech and writing, that ever have been, are, or shallbe, and is indeed to speak propeperly, the only truth: so doubtless the comforts therein contained, infinitely surmount all worldly consolations whatsoever, and are indeed only to be taken for the true joys.  
In which respect I wou d have you not to be afraid, for the magnifying of God's singular mercies, and for the extolling of the comforts of the word, to your spiritual joy, to urge and pr●●●e against your sel●e, as hard as you can, and as far as any manner of way you may with truth, your own sin, and yet I am sure you shall never find it to reach further, than to blaspheme against the father or the son, to which depth of iniquity for any thing I know it hath not attained. But suppose it had ascended so high: doth not yet our saviour (being truth itself) in the word of all truth assure us, 
2 Math. 12.32.  that every sin and blasphemy shallbe forgiven unto men, yea even blasphemy against the son of God? which yet that we might be the better assured of, 
Paul.  we have a comfortable example in Paul, who confesseth of himself against himself, for the plain proof of the truth of this point, that over and beside that he was 
a 1. Tim. 1 13.  a persecutor, he was a blasphemer, and yet found favour with the Lord to obtain forgiveness. To which particular example, tending doubtless to no small comfort of conscience, you may add, for the further not only enlarging, but strengthening of your own joy, that the sins that you have committed, or the blasphemy that you have spoken, have not been done or said with a high hand, or of prepensed malice, but rather of infirmity (though happily against knowledge) and the same proceeding from a passionate and troubled spirit, rather than of any wilfulness, which weakness in you Satan by God's appointment having you upon the rack (not to fetch any thing from you against yourself, but to make your patience, constancy and faith, plainly known to others, effectually felt in yourself, and graciously accepted in his own eyes) hath used as a mean, more and more to trouble your heart, but yet not to overthrow your hope. And even this consideration of the manner of offending, have God's saints observed in themselves, not so much to lessen their transgressions (for they know that every sin in it own nature 
a Rom. 6.23.  deserveth death) but to comfort their consciences in the days of their distress, without which indeed, they can hardly serve God religiously, or faithfully discharge any duty either public or private. And this to be true, we may amongst others behold it in Paul, who saith of himself in the height and depth of his grievous iniquities, 
a 1. Tim. 1.13.  that he was received to mercy: for that he did it ignorantly thorough unbelief. And if this aforded him comfort, I see no reason why it should not yield you consolation, specially sith your sins, (for any thing we know) are much less than his, and you have to deal with the self same God, who is now, as then, 
b Psal. 103 8. Exod 34.6  slow to wrath, and of great compassion, passing by sins, and forgiving iniquities, and restoring mercy unto thousands of generations. Neither is that of less force in my mind, 
another testimony to comfort.  to lessen your sin and to increase your comfort, that either before the offence committed, or in the deed doing, or after it was performed, you had a spirit within you, that did not only tell you it was evil, but checked you and controlled you, in & about the action itself: whereunto also though you were drawn, and did for the time sleep, and delight therein, yet would it not give you rest, till such time as it had caused you, unfeignedly to hate it, humbly to confess it, and in a notable measure of 
b 2. Cor. 7.10.  godly sorrow, sound to repent you of the same, which thing as the wicked doubtless, 
The wicked hate not their sins.  seldom (or not at all) attain unto, for they notwithstanding the ugliness of sin love it, 
A special grace to gods children to hate their sins.  and hide their transgressions continually: so are they special graces, bestowed upon such penitent sinners, as God is pleased, thorough his mercy in Christ, to call unto himself: wh●ch as it may appear by many particular examples of the holy scripture, so seemeth it to me to be iustificable, by these words of the Apostle. 
c Gal. 5. i7.  The flesh lusteth against the spirit, and the spirit against the flesh, so that you cannot do the same things you would. And in another place, 
d Rom. 7.19.  what I would that do I not but what I hate, that do I.  
Pull up your heart therefore (I pray you) and be of good comfort, 
An exhortation.  s●●h that from the sins that you have co●●●tted, specially in the manner of the doing of them, and from yourself specially in the wrestling aff●ctions that you 〈◊〉 in yourself against sin, God and his word would have you to reap comfort and consolation.  
And as for your particular case of a troublous heart, and disq●●●●t spirit, what is it else I pray you, but even that that hath taken hold of God's saints, as well as of you? doth not Iere●●ah himself curse (as it were) himself, and the mother that bore him, and brought him into the world, when he saith: 
e jere. 1●. ●0.  Woe is me, my mother that thou hast born me a man of contention to all this land: And doth not jonah, when God debated with him about the withering of the gourd, that God prepared to be a shadow over his head, and to shelter him from heat, and demanded of him, 
f jona. 4.9.  whether he did well to be angry for the gourd, did not he (I say) answer and say I do well to be angry unto death? And yet these were excellent men and worthy prophets, and such as had received rare grace from God: no marvel then though men of less savour fall more? But most plainly shall you see this in job, of whom I pray you give me leave to write largely for your good. He opened his mouth so wide, that he bitterly cursed the night wherein he was conceived, 
g job. 3.1. etc.  & the day wherein he was borne: yea, he thundered out execrations against many excellent creatures of God, which could not be but blasphemy against the Creator himself, whose glory is not only much joined with, but greatly appeareth in the work of his own hands, as we may perceive by this that Solomon saith: 
h Pro. 17. & 14.31.  he that oppresseth the poor (or as it is in an other place) mocketh him, reproveth or reproacheth him that made him. Yea if we read his Book with judgement, we shall see that he doth not only thus indirectly (as a man would say) in his words, oppose himself against God, while he hudleth out heaps of curses against his works, but proceedeth so far, that he seemed not either afraid or ashamed, to take God (even God himself) by the face, and to accuse him, (though most falsely) of injustice, as may evidently appear, as well by Job'S own words, and discourses, in many places of his said book, as by the Lords own voice and answer, out of the whyrlewinde, Chapter 
i job. 38. & 39  38.39. And yet notwithstanding, this man found favour with the Lord, not only to be restored to a far better estate in worldly respects than before he had, but also to have the iniquity of his heart and mouth freely pardoned, yea he himself, and that by the holy Ghost himself, to be made a worthy pattern and example, to all ages to come, as of many virtues, so particularly of patience, which you say you lack: for proof whereof remember what Saint james saith of him: 
k jame. 5.11.  ye have heard of the patience of job, and have known what end the Lord made: for the Lord is very pitiful and merciful. Where mark I pray you, that he notwithstanding all his frowardness against his friends, who came (no doubt with a mind) to visit and comfort him howsoever, either thorough his own corruption, or their evil, he was provoked to say, 
l ● b 16.2.  miserable comforts are you, all the sort of you: notwithstanding his horrible execration of the good creatures of god, which never did him hurt, but many wai●s tended to profit, and pleasure h●m, for ease, comfort, health, and strength: notwithstanding all his inward impatience and fretting against God, and outward fury, and open charging of him, to do him injury and wrong, is yet set before us as a worthy pattern of patience, and a mirror of a mild and quiet spirit.  
These things perhaps may seem strange to you, and you in your imagination may suppose, that they can hardly agree well together. 
The work of regeneration o● reformation.   
But if you will labour wisely to discern the work of reformation and regeneration that God hath in his children from the remainders of their own corruption, that being always good and excellent in itself, and th●s nought and abominable, yea many times also much darkenening the other: and consider that notwithstanding our sins, God is mercifully pleased in jesus Christ, to cure and to cover them all, and to receive us unto himself in him, not only as though we had never sinned, but as if we had actually and really fulfilled all righteousness: and have received thorough the holy ministery of the word, and the gracious working of of the spirit, the eye of faith to see, and the hand of faith to lay hold of, and to apply this particularly unto your own self, in the state and condition wherein you are, you shall easily know in your understanding, faithfully feel in your soul, steadfastly believe in your heart, and frankly confess with your mouth this worthy difference, and most comfortable point, wherein also for the better instruction, or persuasion of you, or both, I will (by your good patience) spend a line or two.  

Of joy and fear in one person, and at one time.  joy and fear doubtless, in humane judgement seem one of them to be set against another: and yet in the holy gospel, it is reported of the women, which went to see Christ's sepulchre, that upon the glorious apparition of God's angel at that place, and the declaration of Christ's resurrection, 
m Math. 28.8.  they departed quickly from the sepulchre, with fear and great joy: fear as I take it, at the strangeness of the sight, and much joy, for the comfortable and gladsome tidings that they had heard. And what I pray you is indeed more contrary one unto another, than belief and unbelief? 
The like of belief, and unbelief.  And yet the father of the sick child in the Gospel, having received this comfortable speech from our Saviour himself, 
n Mark. 23.24.  that all things are possible unto him that believeth, cried out with tears, and that when he prayed, Lord I believe, help my unbelief, calling and counting, that beginning of faith, that God had wrought in him belief, and the doubtfulness and distrust of his own heart, unbelief. And if it have been so in him and others, and we steadfastly believe the same, because we see it is revealed unto us in the written word of God, why should we not persuade ourselves, that the like is, and may be in us, because God's works are this way, now as then, all alike.  
But we are hindered from the comfortable sight, and the joyful feeling hereof, one while by suffering of our minds to be wholly taken up, with the beholding of our own sins only, forgetting in the mean while the graces and favours, that God hath been pleased freely to bestow upon us, for his glory and our good: and an other while by imagining, that whilst we have not perfection of mercy and goodness, here we have received no acceptable measure of grace and love: the former of these be●ing dangerous, utterly to overwhelm us with distrust, and the latter priest and ready to cause us to deface God's mercies in us, but both of them powerful, to detain and withhold us, from yielding due glory to God, whilst which way soever we look, we think we have nothing (having yet received something) & so yield him not holy praise and thanks, 
o Psal 50.14.23. & 69.32. & 11.16.12.13.  the best and only sacrifice, that he requireth at our hands for all his favours.  
As for that which seemeth herein most to wound you, namely, your blasphemy against God (as you call it) or speaking evil of him, I would pray you, over and beside that that hath been said already, to weigh this following, and see whether it may not satisfy you, concerning that great doubt, yea or no. 
A comparison or similitude.   
Put the case that some one, that had borne you singular good will, not only for worldly considerations, but in the truth also: and as a sound testimony thereof, had every where as occasion had been offered, given you a due and just commendation, for the good parts that be in you: and yet afterwards puffed up in a haughty imagination of h●s own heart, or forgetting your great favours showed him, or his own former friendship professed and practised, or misled by some lewd and hypocritical company, (as all and every one of these things, are strong and mighty (no doubt) to carry men away) should either by himself, or together with them in company, either think or speak evil of you: Tell me I pray you how you would behave yourself towards such a one, specially if he should unfeignedly confess his offence, and protest sincere sorrowfulness of heart for his sin? surely I doubt not but the 
p Rom. 5.5.  love of God shed abroad into your heart, would make you ready & willing, with a sound affection, to forget and to forgive and to receive him even as though he had not fallen. And shall or can you, (which in respect of Gods infinite favour towards you, have not so much as a crumb of love towards men) show yet notwithstanding, such a largesse of the same? and god 
q 1. joh. 4.8.  who is love itself (as the Apostle saith) be scant and pinching, as in this respect? for mine own part, rather than I would think or say so, I would hold and affirm, that the bottomless depths of the huge and great Ocean, might be dried up & want water, before the ponds and the cisterns, that in a parched land men have digged unto themselves, or any thing that is more absurd & unreasonable than this, if any such can be found.  

Doubting of his election to eternal life.  The last but yet that not of the least importance, wherewith your heart is troubled, is that you cannot feel yourself to be one of those, whom God hath marked out to eternal life.  
Wherein I would first have you to know, and persuade your heart of this, that as the miseries of the reprobate, 
The reprobate cannot truly conceive, much less feel their condemnation.  and their condemnation also, is more, I will not say than is well felt, for feeling they have little or none, but well conceived their hearts not being fit to think either of their sin, or judgement due unto them for the same: so many times the favour of God is certainly much more, towards and in his servants, than either they themselves, or others for them can well perceive. For as it is most true, that natural blindness, and benumbedness of heart, with a sensual delight the wicked take in sin, pursuing all manner of iniquity with pleasure, will not suffer them to see their damnable estate, at the least wise to dwell upon the contemplation of it with fruit, because thorough impenitency of heart, they be 
r 2. Tim. 2.26.  held captives of Satan at his pleasure: so it is as certain, that by reason of the remainders of a dark mind, which resteth even in the godly (as yet) in part, unreformed, they be sometimes as far off from conceiving spiritual favours from God. And no marvel, because being spiritual things, they must be 
s 1. Cor. 2.14  spiritually discerned: and we know, that as other graces, so that of a disc●●●ing spirit, is not only in us in part, but ma●●e times seemeth to be quenched in us, and hidden from others thorough the ashes of our corruption. And what reason can be showed to the contrary, but that if want of sight and feeling in the wicked can for the time (though not for ever) put out fear and pa●ne, and all sense of the same: but also that the relics of sin in the righteous, and the sight they have of it, and the ●eare and grief of heart that they conceive for it, should for the time, though not always, blear and deface, the hope and the joy, that God would ha●● them to conceive, Satan also in his make● working no doubt in all these temp●ations of the wicked, and the godly, that ●o he might (if he could t●●l how) prevail upon all, both good and bad.  
By which you may well perceive, that in this most high, 
What the godly in such a case, aught to do.  yet most comfortable point, you are to go beyond your own reach and feeling yea to departed from yourself: (who by reason, sometimes of blindness, and sometimes of partiality, are unfit to be a judge in th●s cause) that so being spoiled o● trust and donfidence in your sel●e, o● in the 
t jere. 17.5  arm of flesh and blood ●ls where you may repair unto him, th●● alone is the God of all strength, both outward and inward, and who will indeed for you and all his, effect that, which shallbe most meet for his glory, and your eternal comforts.  
And this is the second thing that I would pray you well to weigh, namely, that as according to the truth of the holy scriptures, God hath pleased, thorough the infinite multitude of his mercies, in jesus Christ, to elect you to li●e everlasting, 
t Eph●s. 1 4  before the foundations of the world were laid: so hath he in time plainly manifested unto you, and by you unto others, that his great grace of your eternal etettion, first in vouchsafing you, (though unworthy of yourself, yet for Christ jesus his sake) thorough the ministery of his holy word, and by the powerful working of his blessed spirit, an effectual calling, so that he 
t Act. 13.48. & 16.14.  no sooner spoke unto you, but withal pierced your ears, and bored your heart to understand and believe, he working in you also this readiness, with unfeigned affection to say, 
v 1. Sam 3.10.  speak Lord for thy servant heareth: God dealing with you herein for your soul, 
The spiritual means of God's mercy.  as he hath done always with you for your body, that is bestowing upon you, the spiritual means of his mercy, and making them mighty in you, to work his will, not unto judgement, as in the wicked, but to eternal salvation, as in his saints and servants. And this I take to be that, which the Apostle saith. Roman. 8. 
x Rom. 8.30.  Whom he predestinate, them also he called. Secondly by giving you care and conscience, to adorn these excellent graces, of his eternal election from before all times, and effectual vocation in time, with the fruits of faith, and the deeds of blessed obedience, and that both in the services of piety towards his majesty, 
The duties of piety.  you having a mind to be often and earnest with him in prayer and thanksgiving, adjoining thereto for your better direction therein, daily reading of the word, deep meditation, and christian confeference therein: and also in the duties of charity towards men, 
Of charity.  you not only not deteming from any, that which belongeth unto them, but rendering unto every one that which is right & equal, and specially having care of the communion of saints, 
y Rom. 12.15  weeping there with them that weep, and rejoicing with them that teioyce. And this is that that the Apostle saith in another place, that 
z Ephes. 1.4  God hath chosen us in Christ, that we should be holy & without blame before him in love. And again: 
a 2. Tim 2.19.  The strong foundation of God remaineth sure, & hath this seal, the lord knoweth who are his: & let every one that calleth on the name of Christ depart from iniquity. In which respect also it is, that Peter admonisheth us, 
b peter. 1.10. Why these duties are propounded to us in the word.  to give diligence to make our calling and election sure, by good works.  
Not that either the one or the other, either as in respect of God, are uncertain, 
c Rom. 11.29.  for his gifts and calling are such, as he repent him not thereof: are unsure, as in regard of ourselves, because we have found thorough his goodness in us (though not that that we should, yet) a mind bowable and ready to hearken unto, to love and obey the fatherly voice and calling of our gracious God. But therefore are these things propounded unto us in the word, on the one side to stop the mouths of careless blasphemers, who in the vain imagination of their own hearts, fear not to affirm, that if they he elected, they may live as they list: and on the other side to lift up the weakened spirits of many of God's dear servants, who finding either the faith of their election, or the fruits following the same, few and scant in them, begin to call their election into question: wherein over and beside the discomforts and discouragementes, that causelessly they cast upon themselves, they do great injury to God, whilst they make him that is certain in his purposes and acts, to be 
d Num. 23.29. Isa. 51.8. I●a. 1.17.  as wavering as mutable man, and then to be subject to alteration & change when they idessie fantasy or imagine the same. Yea they speak contrary to common sense and reason: for if the sins that are from ourselves, may (as they ought indeed) justly cast us down, shall not the graces that are in us from god, be much more mighty to raise us up? What, is God become less than man? or are his mercies inferior to man's transgressions?  
But we will put the case that we failed in those good works, that that hitherto hath been put down, & that out of the very word of truth, concerning the fruits of our faith were false: yet see, what even in such a case also, if it were so, the holy Ghost saith, for our full persuasion and resolute comfort: ᵉ It is not in him that willeth, nor in him that runneth, 
The whole work of salvation dependeth altogether on God's mercy in jesus Christ.  but in God, that showeth mercy, that so the whole work of our salvation, and every part and piece of it be ascribed only and wholly, to his free favour towards us in jesus Christ. For as this is sure, that God saveth not us for our good works, be they never so many or excellent, because he shall have always some thing for matter, or manner or end and all, to say against them, and us for their sakes, and to hold that, were indeed to evamate God's free mercy, and to annihilate Christ's sufferings, and to puff up flesh and blood beyond all measure and truth: so he will not condemn us (us I say, and not men) because of our evil works, though they be never so many and grievous (always provided that no man abuse this doctrine of truth and comfort, to licentiousness and carnality, nor extend it beyond the persons of whom we mean it: namely the elect and faithful, who as they have received this sweet promise from God, 
f & 8. ●.  that to them that are in Christ there is no condemnation, so they have this given unto them that they walk not after the fl●she, but after the spirit) 
g Exod. 33.19. Rom 9 ●.  For he will have mercy on him, to whom he will show mercy, and he will have compassion on him, on whom h●e will show compassion. And this is it that the Lord himself saith in Esaiah: 
h Isa. 43 25.  I even I am he that putteth away th●ir iniquities for mine own sake, and will not remember their sins. And in jeremiah, establishing (as ●t were) a new contract with his Servants, he make jesus a principal part of the covenant: 
i I●re. 31.34. He●. 8.12.  That he will forgive all their iniquities, and remember their sins no more: or as it is alleged by the holy Ghost in the eight Chapter of the Epistle to the hebrews, I will be merciful to their unrighteousness, and I will remember their sins, and their iniquities no more, using all these words, of unrighteousness, sins, iniquities, etc. to assure us, that neither the heinousness, nor the multitude of our transgressions, shall for ever separate between the Lord & us, but that of his infinite mercy, he will receive us, & though we had not offended.  

A comparison or similitude.  Of which we may be the better assured by this, that if we would give credit unto the word of an earthly man, specially if we had some experience of his fidelity, and that in matter of grea● importance (and yet we know men to be but men, that is frail & inconstant) we should much more believe the truth of the eternal our God (confirmed unto us by the death and bloudsheding of his son, the best pledge of immutability that can be, and that in causes of greatest weight concerning us) who always 
k Mala 3.6.  remaineth like unto himself, and who rather than he will fail us in his promise, or falter with us in the performance of the same, giving us less th● he hath said, will enlarge himself, (I cannot say, beyond his word and truth, for that remaineth always as large as himself, and God the God of truth shall never be found a liar) but beyond our heart and hope I am sure.  
And surely for yourself, in my mind this is one point that much persuadeth me, and may yield you comfort, that never can be utterly taken away (howsoever it may for the time be somewhat lessened, that you belong unto the election of God, & are (as it were) 
l Isa 49.16.  graven upon the palm of his right hand, that you have not only patiently sustained, (which is a rare virtue) but mightily vanquished and subdued (which is a greater grace doubtless) in him that is the God of your strength, many and the same long and bitter temptations, which had you not belonged to God, and he himself had not reserved you for days and times not only of comfort in this life: but of eternal joy, you could not have endured, much less overcome: for as this is a certain truth, that 
m Psal 34. 19●  many are the miseries of the righteous, but the Lord delivereth him out of all, and that h●s children are conquerors over many assaults, by the strength and power that they have received from 
n john. ●6 33. Rom 8.37.  him: lo our only temptation, and the same as short and small as may be, is able to quail the strongest Giant, amongst the reprobate and to throw him down headlong, into the bottomless pit of hell, as experience of the wicked (who in this respect to withstand, a●t weaker than wa●er) and sundry particular examples of former ages, and of our present time, do plainly prove unto us, if I thought it convenient to allege them.  
Thus you see my mind, and poor judgement, concerning your scruples, in such measure and manner delivered, as God hath enabled me. Where also I must confess I would gladly end, as being almost weary in myself, and tedious (I fear me) unto you, saving that the duty of holy love that I bear you, will not suffer me to let slip a necessary admonition, that even now cometh to mind, and saving also, that your present distressed estate (as I fear) calleth for the enlarging of myself, so far as I may accomplish some more particular course of comfort, than as yet I have delivered.  
Touching the former of these two, 
An admonition.  let me entreat you, (I beseech you) as the truth is, not to imagine as I know some do, that there are always like effects and fruits of God's grace in the hearts, and conversation of his people, I mean either as in regard of feeling, or action, for we know by that, that we have noted in others, and observed in ourselves (if ever God gave us grace to mark the one, or the other) that there is every day, yea almost every hour in a day, an intercourse of the same, God by his spirit many times moving us to good things, and overruling in the strength thereof, our corruption: and sometimes again the power of our iniquity, prevailing, and always getting the upper hand, the Lord (no doubt) thereby providing, for his glory, whilst we attribute all the praise of our well doing unto him, (to whom indeed alone all praise and honour belongeth) and for our good and that in a double respect, not only whilst by this means we are made humble and lowly, before him and men, and in our own eyes especially, having special recourse unto him by prayer, for heavenly strength, and coming to our brethren, for such spiritual aid, as they have received from him: but also whilst we learn, on the one side to loath that which is from ourselves, as corrupt and defiled, and on the other side to cherish and foster that which is from him, as good and pure, according to that rule of the Apostle, 
o 1. Thes. 5.19 20.  Quench not the spirits, despise not prophesy.  

A similitude.  The Sun itself a very glorious creature, is not, no not in the summer time, always alike hot and bright, but sometimes is covered with clouds, that keep back the brightness, & hinder the heat of the same from us. The like may we say of another celestial body, the moon itself, 
An other.  which over and beside the ordinary eclipses that it doth endure, sometimes ascendeth higher, sometimes cometh sour, & is many times in the winter season, 
Others.  especially kept from us, by thick mists and dark fogs. Neither need we for this to look so high, for from terrestrial or earthly bodies may we perceive the same. The trees in the fields, and the plants and herbs in the gardens, all winter long not only want any good fruit, but seem not so much as to have a leaf on them, yea the very trunk and stock itself maketh show in man's eyes to be dead, and to lack that life, that we call vegetative. And yet there is a sap or natural moisture, that lieth hid in the root, which when it is refreshed with the heat of the sin, and comforted as it were, with the dew that falleth from heaven, will yet notwithstanding in due time prove unto us, that the tree, plant, or herb, was never dead whatsoever we supposed. But what need we to go out of ourselves, and from our own bodies, to view this matter? we have as plain a demonstration as may be. Our bodies to day fresh and lusty, and to morrow withered and dried up, 
p Psal. 118.83.  as a skin bottle that hangeth in the smoke: 
Another.  and yet in time raised up again to have natural moisture, and to perform with strength and agility, as worthy deeds as before.  
And even such doubtless for a while is the state of the children of God, 
The application of these similitudes.  who thorough the heinous offences that they have committed, & the strength of temptations, that they do endure (speecially when they are pressed upon them by the sting of their own heart, or Satan's malice) and wherein oftentimes thorough the power of natural corruption, they lie sleeping & snorting (as it were) a great while, appear unto men (yea very many think and say so of themselves) as persons forsaken of God, and remedy less in this life, and past hope of recovery for that which is to come. It is true that such men's cases are (for the time) specially before men & in themselves, hard and heavy. And if we should say or think otherwise, we should contradict God's truth, which telleth us that 
g Heb. 12. 1●  no afflictions (much less this great one) is for the present joyous▪ but grievous rather, and stand up against common sense and reason, which plainly proveth to our faces their condition to be pitiful.  
And yet for all this, it is not as they affirm, desperate and unrecoverable, but rather thought not as in respect of itself yet as in regard of the consolations that God intermingl●th with it, and the good fruits that he bringeth forth by it, very comfortable.  
And therefore how ought you, 
A consolation  & such as you are to be raised up (I come now to the second point, namely consolation) upon whom the Lord himself hath set such infallible notes of your adoption and election unto eternal life in jesus Christ? that no cloud that the enemy hath interposed betwixt you and God, or no mist that in imagination you have raised up in yourself, to stop the comfortable Sunshine of God's favour unto you, nor no extreme frost or cold of winter, howsoever it be hard or sharp for the time, and sensibly felt of you, can kill the seed that is sown in your heart, by God's word and spirit, or disannul the 
r 1 john. 2.27.  anointing, 
s Ephes. 4.30  wherewith you are sealed against the day of Christ: so loving, so faithful and powerful is God, in and for his Saints, and that not only when they are assaulted with foreign forces, but when they are assayed from within, and have (as a man would say) the motions of their own mind, and the imaginations of their own hearts and heads, not only to conspire against them, but even to betray them into the hands of their most cruel and deadly enemies. 
Objections answered.  Howbeit, it may be that you will say, yourself thinketh otherwise of of yourself.  
But be not your own judge I pray you, as well because judgement in the especially, belongeth not to you, but unto god, 
t t. Cor. 4 4  to whom only it appertaineth to pronounce a right sentence: as also because the way is slippery here, and men (yea otherwise good men) may easily be deceived.  
For as in persons that are sick in the body, it sundry times falleth out, 
A similitude.  that of some melancholic conceit in themselves, or fear that they have to die, they receive the sentence of death in themselves, yea and sometimes the Physicians give him over, and they are ready to take their lean of them, and yet God the Lord of life, saith they shall live, and as a proof of his power, restoreth them from deaths door: so is it many times, with God's children, in this spiritual disease and sickness of their soul, wherein as it is much more easy to be misled, than in bodily sickness, so many times when all have forsaken us, and we have destituted ourselves, and failed in our own spirits, yet God the 
v 2. Cor. 1.3  God of all mercy, and father of all comfort, reneweth his unspeakable favour upon us & calleth us back again (as if it were) from death to life. Again, 
Another.  as men that in their own judgements seem sick unto death, and are so far from hoping after health, that they can not so much as think of it, even with imagination, as many times waste and wear away, a●d be brought to deaths door and yet for all that, the standers by, as learned physicians, and faithful friends for certain and undoubted tokens of happy health, and good recovery, even such doubtless is the state and condition of many distressed in conscience: and amongst the rest, your case particularly, wherein whatsoever you say of yourself, or utter against yourself, yet I ●t many other, (though not the best physicians, yet your unfeigned familiars) that have now a long time known you in God, and his truth, have seen in you, since the day and hour of our first acquaintance until this present time, and yet still do behold such evidency & clearness of the graces of God's spirit (notwithstanding your long and continual complaints) as all the smoke ●muther, mists and fogs, and whatsoever else else that Satan by him self and his supposts, hath or can cast out against you, shall never be able to take away the clear sight of them from us, or move us so much as once to doubt, of the comfortable reviving of them in you, even unto eternal life. And I hope we have the spirit of God, and by the grace thereof, as also by the light of his Word, and experience that he hath given us, are able to deserve some thing in this behalf, though not so well in others, as in ourselves (for that shall we never be able to do) yet in others also.  
Wherefore to make an end where I began, Be of good comfort (good sir) I beseech you, and wait with patience the Lords joyful appearing, whose you are doubtless, and whereof you may be assured, because you have him 
x Rom. 8.31.  on your side, & therefore not fear, who shall or can be against you: & because also you have his children standing with you and for you, not only suffering the same afflictions in body and soul, that you do and so learning by themselves to remember you in bonds, as those that are bound with you, but with all holy comfort, as in respect of yourself, and with all earnest prayer, as in regard of the Lord, aiding you to their uttermost: yea because he, that 
z james. 1.17 Gracs from God bestowed on his elect.  is free from shadow of tyranny, hath bestowed so many excellent graces of his his upon you, as sound knowledge, steadfast faith, unfeigned love, christian patience, and a notable measure of holy obedience to his blessed truth, although that in some of these, many go before you yet, in all of them I hardly know any of my godly acquaintance in Christ, that goeth beyond you. And yet farther you may the more certainly persuade yourself of the truth of this point, because you have cast him so dear a piece, even the heart blood of his best beloved son, whom he hath given, as for the testification of his singular love towards man, so to this end also, 
a john. 3.16  that every one that beleeth in him shall not perish but have eternal life. And if that which men buy dear, they esteem, precious, and cannot abide at any hand to have it perish, surely God will not see that lost, that he loveth so tenderly, and which he hath redeemed to himself with so great and high a ransom, 
b 1. Pet. 1.18  yea with such and excellent an most precious jewel. To all which if you will add the manifold victories that here to fo●e he hath given you, against sin and sathan, and all their cruel and craft●e assaults, he even then (as it we●e) most miraculously delivering you, w●en neither you nor any for you, could so much as once dream of a way (much less behold it) how you might scape, certainly you may take it, as the voice of God from heaven, that he will not now (specially sith he hath vouchsafed you so many merciful means of a joyful deliverance,) throw you off or taste you away: but deal rather with you as he doth with other his servants, 
c Philip. 1.6  make perfect in you, the good thing that he hath begun in you, even until the day of jesus Christ, and cause you 
d Act. 24.22  thorough manifold tribulations to enter into his own kingdom, 
e 1. Cor. 9.25. 2. Tim 4.8 I●mes. 1.12. 1. pet. 5.4  and crown you there with eternal glory.  
And what though you think it long, before the Lord come in comfort to you, yet know, 
f 2. pet 3.  that the Lord is not slack concerning his promise, as some men count slackness, but that he that will come, will come quickly, and will not tarry. His nature is not 
g psal 103.9  always to be chiding, neither will he keep his anger for ever, (as the Prophet saith) joseph would not continually dissemble, his tender affection, towards his unkind brethren, but must of necessity 
h Gen. 43 30.  break forth into tea●es, and weep upon Benjamin'S neck. And shall we think that the Lord is less compassionate? If we do so, we bely God and dally with, yea, deceive our own souls,  
I deny not, but he may for a time indeed, h●de his loving countenance from us, 
Ex●d. 33 23.  and show us after a sort (as it were) his dark parts, and that the better either to prove our patience, in trying how we can for a while forbear that, which we exceedingly desire, and (as it were) hunger and thirst after, or else to cause us the more highly to esteem of the same: For this is naturally in us, in the continuance of God's favours, to make little account thereof.  
Howbeit, this we may assure our se●●ues of that though 
k psal, 30, 5  weeping may abide at evening, yet joy shall come in the morning, 
l psal, 89, 2●  and that his loving kindness he will not take from us for ever, nor falsify the word, yea the oath that is gone out off his mouth.  
And me thinketh that hereof you, not only amongst, but above many other, should be throughlie persuaded, as well by the view of your own estate, as by the consideration of his most gracious nature: we believe his mercies, yea, you believe them, to be so great, yea so infinite that they cannot be (as a man would say) contained within himself, but must of necessity ere long, (even as continual springing fountains, that will overflow all, and make every thing fruitful and pleasant where they come) break forth and show themselves not only generally to all, but in a special manner to some, chiefly 
m Esay. 66.2  to those that are poor, & of contrite spirits tremble at his word, 
n & 62.3  and mourn in Zion, for to such is it in very deed that the Lord will look and have a special regard.  
Amongst the which, sith (if I know any) you yourself may justly be numbered: you can not but believe, that you shall have a plentiful portion, of this overflowing favour, because you be as certainly enrolled in that number, as if your name were particularly put down.  
And as for your state, you and we together know it to be long, tedious, and hard, where in notwithstanding you ought to comfort yourself, because you are assured of this, and that not only by diligent observation of natural courses, that there is no tempest or storm so great, but there ensueth even in the neck of it, (as a man would say) a very quiet calm, nor any winter so cold and deadly, but there cometh both a springing time, and summer also after: neither yet by the examples of some worthy partitular persons alone, as Abraham, job, David, and such like, whose ends and issues you have heard off, to be comfortable and (as it were) heavenly, but by manifold experiences in yourself, the Lord making you in your own heart to find that to be true, which as he had promised in his word, so he faithfully performed to his servants in all ages, and hath accomplished to and in you, that 
o 1. Cor. 10.13.  he will not suffer you to be tempted above that you be able, (to wit, to bear thorough him) but will even give the issue with the temptation, that ye may be able to bear it.  
Wait therefore with all christian patience, for the lords Spring-time and harvest, wherein he will come himself being reconciled unto in jesus Christ, and comfortably call you forth, yea take you (as it were) by the hand, & walk with you into the fields and say, 
p Cant. 2.11  Arise my love, my f●ire one, & come thy way, for behold winter is past, the rain is changed and gone away: the flowers appear in the earth, the time of the singing of birds is come, & the voice of the turtle is heard in our land: meaning under these earthly similitudes and comparisons, all spiritutuall and heavenly graces, together with the excellent fruits and effects that by the same he will work in you.  
Concerning which, as you must not be discouraged, either with the length of time, in which they are withheld from you, or the hardness and sharpness, of the instruments and means, whereby they are brought to pass in you: so must you assure yourself, that at the length they will come, because he is faithful, and willing and able to perform that hath promised, and their delay doubtless will be recompensed, with all manner of spiritual abundance.  
For even as in husbandry, the daily moisture, hard frosts and thick snows that fall in the winter season, do indeed nothing else, but season the ground, mellowing it and making it fit for the better receiving and bringing forth also of that, which is committed to it, and shall be sown in it, howsoever it seem contrary sometimes unto man's judgement: So no doubt, the rain, the frosts, the snow, and the ise of your afflictions, are (as it were) not only prepaparatives, for the ground of your heart and soul, fitting you for, yea filling you with the pleasant fruits of righteousness and religion, which are (as it were) God's summer and harvest 
q phil. 1.11  fruits and so in Christ, shallbe accounted and accomplished in you.  
Till which time come, assure yourself of this, that as he 
r joh. 14, 18.  will not leave you (always or utterly, no not very long comfortless, for so he hath faithfully promised in his blessed word, but when you seem most in danger and distress, will visit you, and replenish you with all heavenly and holy comfort, that being a most proper and fit time for him to work in, for the manifestation of his power in the eyes of the wicked, and the declaration of his love towards his own people: so he will not destitute you of all necessary strength, both to undergo and to overcome too, whatsoever it shall please him as your most merciful father, now or else at any time hereafter, to lay upon you, or to exercise you withal.  
As for me, loo●e what due●ye it shall please you to prescribe, and God shall vouchsafe in mercy to enable ●e to perform, I will not (God aiding me) fay●e therein: yea, I say unto you, not only use me, but command me in the same, and if you find me not therein ready to my uttermost, I am content you shall write me up with such dissembling and faithless friends, as abound almost every where.  
This I promise, and by his strength, that must perform all in all, I hope I shall accomplish that I will not cease in my poor measure to pray for you, till such time, as I shall understand, that as by many other means, so particularly by that, God himself shallbe pleased, to bestow upon you your full deliverance: and I have occasion to yield him humble thanks, for granting the graces that I & others, as on your behalf, have sound (though in weakness and wants) prayed unto him for.  
And thus with hearty thanks for your manifold and continual kindnesses towards me and mine, and humble salutations in Christ, unto you, and your good bedfellow mistress H. I do unfeignedly commend you to the Lord jesus, whose sith you wholly are, and to whom sith your heavenly father, hath given you to be kept, I doubt not but you shall continue fast and remain sure, ●●en unto the end, not only because he ●o whom you are committed for custody, 
s Math. 28.18,  
s Math, 28, 18  hath all power given unto him, both in heaven and earth, but also because we know, in the truth of his word that is the truth itself, 
t john 10.12  that he looseth none of those, that are committed unto him, 
u & 6.37.  nor casteth any such away as come unto him. At London the last of this May. 1589.  
Your worships, as bounden, so ready always in all that he may. T.W. the Lords most unworthy servant.   

grace. AND PEACE from God, etc.  
WE have (right honourable) if my poor judgement deceive me not, 
The afflictions of the spirit most grievous.  manifold proofs of this point that the afflictions ●f the spirit, are much more great ●nd grievous than the diseases or trouble's of the outward man. For first the ●olie Ghost himself in plain terms affirmeth it, saying: 
a Prou. 18.14.  The spirit of ● man will sustain his infirmity, mea●ing thereby, his outward pains and griefs of what nature or kind soever, ●ut a wounded spirit who can bear ●: understanding thereby the troubles ●f the heart or soul, speaking as though ●ee should say it is not only a very ●ard thing to perform, but that very ●●we also are found, that can indeed endure it, yea none but such, as are endued with some special grace from God himself. Secondly, the very lamentable complaints and earnest prayers, that God's Children (who indeed are most, I had almost said only exercised that way, this I am sure of, with fruit and profit) have especially in that distressed case, made and powered forth, do plainly prove it. Take David & Paul, in stead of many, or all if you will: the one avouching that there 
b Psalm. 38.3.  was nothing sound in his flesh because of God's anger, neither rest in his bones by reason of his sin: and the other crying out, 
c Rom. 7.24.  Oh wretched man that I am, who shall deliver me from the body of this death? 
By fearful effects.  Thirdly the fearful effects, that the one bringeth forth more than the other, it taking for the time, appetite from the stomach, sleep from the eye, hearing from the ear, and all manner of delight, lawful and unlawful, outward and inward from the whole man, as particular examples of God's saints do manifestly show (for which see the places quoted in the margin, 
Psal. 77.2.3.4. etc. Psal. 102.3.4 5.6.7. etc.  and some such like) and experience in ourselves (if ever we have been in that estate) or the condition of other men (if we have heedily observed it) will sufficiently warrant the same unto us.  
Neither yet are these things propounded, to dismay and discourage those that are after that sort exercised, for surely their afflictions and troubles, be hard and heavy enough, and indeed do rather crave all manner of comfort, than any depressing at all their sin, and the sight of the same, with the apprehension of God's justice and judgement against them for it, being as the Prophet saith in another Psalm (uz. 38.4. gone over their head, and become as a weighty burden, to heavy for them to bear: or to throw down above measure when they come to it, such as have not entered into that course or combat. For howsoever as yet, they have not felt weakness or wants in themselves, or God's strength assisting them against sin, yet then shall they find that true that the Apostle saith, 
d 1. Cor. 10.13  that God is faithful and will not suffer them to be tempted above that they are able, but will even give the issue with the temptation that they may be able to bear it: or to stop any from striving, to yield to particular persons in that distress, any relief or comfort that God hath given them themselves, for that were to cause them to neglect, the best duties of holy love towards men in their misery, we being enjoined by the Lord, to 
e Galat. 6.2  bear one an others burden, 
f Rom. 12, 15  and to weep with them that weep, and to deprive themselves of comfort, in the days of the like danger, for how can they look to be pitied, that have had no care to express the same to others.  
But rather to comfort them that are afflicted, and that even in the greatness of their grief whilst they see no 
g ●. Cor, 10, 13  other temptation to have taken hold of them, but such as appertaineth to man, yea to the best men that have been in this life, which also the greater they are, the more are they therein conformed unto the 
h Rom, 8.17  image of the son of God jesus Christ in his sufferings: who patiently underwent, and mightily overcame (not only for himself, but for us) all that that we bear but in part, & yet shall at the last thorough him, be in and of the same 
i 29  more than conquerors: and to prepare others before they come into those conflicts, that so, neither an imagination of their own strength never as yet assayed, nor a conceit of the weak force of the foe, never well felt, nor the unwontedness of the troubles that they must endure, nor the greatness or length of the trials that they are to sustain, 
k Ephes, 6.10 11. etc.  nor any other thing whatsoever may cast than down, much less overcome them, but provoke than rather to be prepared in the strength of God, the power of his word, and the might of his spirit, valiantly to encounter with the same 
l Luke, 21, 2●  lifting up their heads & hearts knowing that the time of their redemption draweth nigh: & to excite and stir up the last sort, in all christian pity & bowels of compassion, to enlarge themselves to their uttermost, yea beyond, it, if they could tell how, towards such afflicted souls, that so according to the 
m 2. Cor. 1.4.  consolations, which they themselves have received from God, they may minister comfort unto others distressed, persuading themselves further of this that the more hard the cure and work is, (specially if they feel the same left them, as a spur to prick them forward) the more glory shall thereby rebound unto God (the 
n Phillip. 2.13. james. 1.17.  only worker and giver of all good things) and the more comfort to themselves, whom God hath been pleased to use, as worthy instruments, & that not in some mean affair or business, but in this great duty of comforting the distressed, 
o jud. 23.  and saving them with fear, pulling them out of the fire.  
Now as by that which hath been already delivered, we may sensibly see a difference between bodily afflictions, and the inward sorrows of a troubled spirit: so it is not to be doubted, but that even amongst those inward griefs, temptations and assaults, that such endure, some are more sharp, and sore than other some, though indeed the least and shortest of them, be very grievous to flesh and blood (or to speak as the Apostle doth 
p Heb. 12, 11  no chastisement for the present seemeth to be joyous, but grievous rather) I will not say to bear, for I suppose verily every man will confess it, but even to think of: which were the point doubtful we might labour to prove but being a manifest and confessed truth, it shall not be amiss to spare that pains, and to travail in that, which is somewhat more hard, and may be of much better use.  
Amongst those troubles of the inward man that are greatest indeed, none in my simple judgement, fitteth more nigh to, or pincheth or presseth more hard the hearts of the dear saints and servants of God, in the days of their flesh and combating, than the sight or memory of the fearful sins that they have committed against his blessed majesty: which also as they aggravate unto themselves, not only in their own nature, that is to say, as they are sins, and violations or breaches of the law of God, but in the circumstances of time, place, persons, and manner of doing, as that they were committed in the days of knowledge, publicly, and by men of great note & name etc. all which doth add unto iniquity, & causeth the same to be more grievous, so they increase it unto themselves, as in regard of the bitter effects they bring forth, as separation between God and man, a taint and curse upon the creatures, horror of heart in ourselves, infirmities upon the flesh, temporal & eternal death both of body and soul, without great grace & singular favour from almighty god, etc. in all which respects, the weak heart had need to be 
g Can. 2.5 1. Thess. 5.14  stayed, lest it faint and fall down without hope of rising up, and the wounded spirit calleth indeed, for some of the wine and oil of God to be powered thereinto, lest otherwise it fester and become irrecoverable.  
But against all and every one of these (though sore, assaults I confess) we shall see that we have singular and special consolations, and that not few in number alone, and these weak and feeble also, but many and the same very mighty, yea every one of them strong and sufficient itself, to beat back this assault, though it were much more powerful and forcible, than it is, that so being compassed about, and as it were backed with such a 
r Heb. 12.1  cloud of witnesses, our hearts might be the more steadfastly up held not only in present comfort, but in hope of all good things to come.  
I say therefore, that whether we respect the father himself, who otherwise 
s 1, Tim. 6, 16  dwelling in light, that no man can come unto, hath yet notwithstanding plentifully and plainly revealed himself unto us in his word: or by the eye of a steadfast faith look upon jesus Christ his son and our saviour, who is also the brightness of the glory and the 
t Hebrew. i. 3.  engraven form of his person: or regard the blessed word of almighty God, in all the parts and pieces of it, but specially in the promises thereof propounded for our comfort: or consider as we should and are bound, 
The Sacrament. 1 Cor. 10.1.2.3. etc. Rom, 4.11.  the holy sacraments that he hath given us in this world, as pledges of his goodness toward us, & seals of the faith, that he hath wrought in us, or might well as we ought, that right order of discipline & government, 
Discipline of the Church.  that he hath established in his Church, for the repressing of evil, or maintenance of all well doing: or diligently mark the singular favours that he hath plentifully shed out upon those, that have gone before us in the flesh, and in the faith: or see and feel the great graces, that he of his own good will hath bestowed upon us ourselves poor and miserable wretches that we are: or behold with a sound judgement sin itself, specially, as in regard of the good, that God maketh to flow from it (howsoever it be odious and ugly in itself) we shall certainly find, that from all and every one of these, we may without doubt gather strong arguments and forcible reasons, assured and continual comfort, for the forgiveness of all our sins, & by consequent also for the sound and Christian peace of our own hearts.  
Now to the end, that that which hath been generally spoken, and shortly delivered may yet appear to be as true and certain, so plentiful and large, let us come more particularly, and at length (as it were) yet without tediousness, to deduct and lay out these points.  
For the first we have the very merciful nature, 
Of the nature of God himself.  and ready inclination of almighty God in himself to show pity and compassion, to those that are humbled, who howsoever he declare himself in word and deed armed, and that with justice against the proud Pharisee, or benumbed and senseless professor, as he hath good cause indeed, for their continuance in sin, and want of a trembling spirit, standeth yet notwithstanding, in his fatherly compassion and love, most graciously affected, to such as quake and sloupe before him. Which that we might be the better persuaded of, he hath been pleased plainly to tell us, and that in his holy word also that he hath no desire that 
u Ezech. 18, 23  the wicked should die, but rather that he should live: and again, that he is the 
x Exod. 34, 6, 7  Lord, strong, merciful and gracious, slow to anger, and abundant to goodness and truth, reserving mercy for thousands, forgiving iniquittes and transgressions, etc. and that he will give to such as 
y Isaiah, 61.3  mourn in Zion, beauty for ashes, and the oil of joy for mourning, and the garment of gladness, for the spirit of heaviness, or as it is in the prophet ezechiel 
z Ezek. 9, 4, etc.  a mark, by which they shallbe known and freed from the common calamity and destruction of the wicked.  
Of the truth of all which we may be the better assured, because it is the word, not of a mortal man, who will in the hypocrisy and corruption of his heart doubt and dissemble, but of the eternal God, (who as he is not deceived so doth he not deceive, and who being of an unchangeable nature remaineth fast and sure) and the same with a clear voice, and in words of much evidency published and proclaimed, not once and away (for then perhaps in the distrustfulness of our own hearts we might quickly call it into question) 
a Psal. 86, 5, ●● Psal. 103.8.9 The son of God and mediator.  but sundry times, and in many places of his holy word.  
Secondly, who seethe not, that even in jesus Christ, we have a merciful measure of spiritual comfort, pressed down and running ever against this sharp temptation and sore assault? and that not only, because as he is God, he is 
b Math. 9.5  able to forgive sins, and as man being 
c Heb. 2, 17  made like unto his brethren, he is pitiful and ready for that and all other good works, but also because in him dwelleth, 
d Colloss. 2, 9  all the fullness of the godhead bodily, we having in him 
e Colloss. 1, 14  redemption thorough his blood, that as the forgiveness of sins, in whom likewise 
f 2, Cor, ●, 20  all the promises of God, are yea and amen, he himself being made of God unto us 
g 1, Cor, 1, 30  wisdom, & righteousness, and sanctification & redemption: who alone was 
h Isaiah, 53, 5  wounded for our transgressions, & broken for our iniquity, bearing the chastisement of our peace, & healing us thorough his stripes he himself and now other 
& 63.3  treading the wine press of god's wrath against us for our sins: whom sith God hath been pleased to 
k Rom. 8.32.  give unto death for us all: how shall he not together with him give us all things also? If all things, why not then the free pardon, and full forgiveness of all our sins? Shall you imagine that God will say all, & give us but some? that were to make him a liar, who is not 
Rom. 3.4  only true, but truth itself. Or shall we deem that for the testification of the largeness of his liberality, he will vouchsafe us some petty favours, and withhold graces of much greater excellency? that were to make god deal worse with his dear children, then earthly princes do, with their dutiful servants. I say therefore again if all things, why not remission of sins, specially sith in him are hid (yet so as they daily are plainly, and in good time shall be plentifully displayed, and abundantly, yea perfectly communicated unto his people) 
m Colloss. 2, 3  all the treasures of wisdom, knowledge, mercy, and whatsoever else is excellent in God, as in respect of himself, or comfortable and profitable, as in regard of us.  
thirdly, the blessed book of God itself, doth in the holy commandements of it call us, and in the comfortable promises thereunto adjoined, and contained therein allow us, that notwithstanding the heinousness and heaviness of our sins, yea the rather for that (because without the sense of it, neither can we well perceive our own estate and misery, nor effectually feel the excellency and riches of God's mercy and favour) to 
n james. 4.  draw nigh unto God that so he may draw nigh unto us, who never thrusteth them back, much less driveth them away that come unto him.  
In the old testament none seemeth unto me more plain and pregnant, than these that are in the book of the prophet I say, the holy ghost there saying: 
o isaiah. i 18  Come now and let us reason together saith the lord: though your sins were as crymosin, they shall be made white as snow: though they were red as Scarlet, they shall be as wool. And in an other place 
p isaiah. 55.1.  biddeth every one that is thirsty, come ye to the waters: and ye that have no silver, come buy & eat: Come I say, buy wine and milk without silver, and without money.  

In the new Test.  And in the new Testament, these of our saviour Christ which is the eternal wisdom of the eternal father are most comfortable and sweet sayings, 
q Math. 7.7  Ask, and it shall be given you, seek, and ye shall find, knock and it shall be opened unto you: and again 
r Math. 11.28. : Come unto me all ye that are weary and heavy laden, and I will ease you: Take my yoke on you, etc. and you shall find rest unto your souls, for my yoke is easy, & my burden light. What can be more lightfull or delightful? By this commandment we know, that our coming to him, shall be accepted of him, for he commandeth not the doing of that which he abhorreth: And by the promises we are encouraged, yea assured to receive, because 
s Mat. 5. ●1  no one jot or title of his word, much less his faithful promises shall fall to the ground, & it is yet more and more confirmed unto us, in the person of of him that speaketh it, I mean jesus Christ, who being 
t john. 1.18  in the bosom of the father, hath fully revealed him & all his will unto us.  
As for the sacraments, 
The Sacraments & the end why the they were ordained.  the very cause & end of their institution, doth propound comfort unto us in this point, they being ordained by God, & appointed to be administered in his Church, not only to put us in mind of him and his graces, but to be as helps & aids to guide our weak faith to Christ himsel●e, yea to make us partakers of him, & all his merits, specially the forgiveness of our sins. In whom sith there is not only of himself all fullness, but that that also is true, 
v john 1▪ ●6  which is else where spoken in the Scripture of him, that of his fullness we have all received, and grace for grace, that is, grace upon grace, or graces heaped one upon another, or (as a man would say) all abundance of all manner of grace, we may assure ourselves, that with him and in him, we shall find this grace of the forgiveness of sins, and eternal life also, because as there is no other sacrifice, for remission of sins, but he alone as the Apostle plainly proveth in the epistle to the hebrews, so there is no other 
x Act 4. i2.  name given under heaven wherein men must be saved, but the name of jesus.  
That which is spoken indefinitely of both the sacraments together, shall better appear in the particular consideration of them by themselves, and a part.  
Concerning baptism, God's spirit in many places affirmeth, that it 
Baptism.  saveth us (which yet lest any should tie to the deed done, 
c Mark. 16.16.  it adjoineth with it faith, the 
z Titus 3.5  renewing that is wrought in us by the holy ghost, & termeth it, 
a 1. Peter 3.21  not a putting away of the filth of the flesh, but a confident demanding, that a good conscience maketh to god) which yet it could not do without forgiveness of sins before going, 
b ●. Cor. 15.50  for flesh & blood cannot inherit eternal life: but to what end we urge this sith Peter Acts 2 saith, be baptized every one of you in the name of jesus Christ, for the remission of sins.  
And that which the servant saith (yet by the spirit of God) touching Baptism, that the master himself (
d john. 4.34 The Supper.  who hath not the spirit by measure) avoucheth in plain terms touching the supper, saying: 
e Math. 26.28  this is my blood of the new testament, that is shed for many, for the remission of sins.  
And that the holy Discipline of the Church itself, 
Discipline of the Church.  should afford us much comfort against this temptation, who is it that either can, will, or dare deny, that will either consider the author of it, even God himself in jesus Christ, 
f Psal. 56.5.15  most inclinable to mercy and of great goodness? or the ends whereunto it was ordained, it being appointed not only for the prevention of evil, 
g 2. Thes. 3.14  in the several members and whole body, but for the 
h 1. Tim. 5.20  gaining of men unto God, even after sin and transgression, hath enured or prevailed, they being 
i 1. Cor, 5.5  chastised a little in this life, that their souls might be saved in the day of Christ: or the persons exercising or executing the same, that is the Church, and such worthy men therein as the Church from among themselves, for their rare excellent graces bestowed upon them from God, have choout unto themselves, who having not only the promise of the presence of god, that is, that 
k Mark. 18.20  wheresoever two or three are gathered together in his name, he is in the midst of them, but also the assistance and direction thereof, for where the spirit is, there is power also, ready to receive & admit upon repentance, even as the Lord himself: whereof that we ourselves might be the better assured, the holy ghost hath been pleased to commit into their hands, and to give unto them power also 
l john. 20.23.  to absolve, & to lose such as are bruised in spirit, and touched with a godly sorrow for their sin: yea for the further strengthening of our weak faith therein, he hath not only granted them and us together with them, his most certain promise, 
m Mat. 18.18  that whatsoever they lose on earth shall be loosed in heaven, he meaning thereby a most sufficient and full confirmation thereof, ratifying it as verily to our spirits, even as though we had heard his own voice speaking unto us out of the clouds, but also hath left us some example of it in the Word, and that not of one man committing some small transgression, or petty sinor offence (as we say) but such 
n 1. Cor. 5.1  iniquity as is not heard of, no not among the Gentiles, that one should have his Father's wife: Concerning which fact, and reconciliation upon repentance for the same, the Apostle saith else where, 
o 2. Cor. 6.72  It is sufficient for the same man, that he was rebuked of many: so that now contrariwise you ought rather to forgive him, and to comfort him, least the same should be swallowed up with over much heaviness, wherefore I pray you that you would confirm your love towards him.  
In the holy scriptures or word of God, we have infinite store of examples, 
Examples of God's mercy,  and be compassed about on every side, (as it were) 
p Heb. 12.1  with a thick cloud of witnesses, which both for their multitude, and for their faithfulness, are greater than all expectation, and to whom for themselves, and in whom for others, God hath been pleased plentifully to declare as the riches of his mercy generally, so particularly, that he 
q Deut. 7.9 2 Chron. 6.5  hath kept faith and truth with them, and will do so for ever with all those that succeed them in faith and a 
jame. 1.17  good conscience, that so our hope and heart might rely upon him alone, with whom is no variableness, neither shall never turn. Let two very worthy and plain (one whereof is in the old, and the other in the new Testament) serve for all? 
s Psal. 32.5 Psal. 1● 3.3  David from an unfeigned heart acknowledgeth it, and that more than once, that the Lord in the multitude of his mercies, forgave both the punishment of his sin, and all his iniquity whatsoever. And Paul with a frank and free mouth openly confesseth, and that others might hear it and believe it, saith. 
t 1. Timoh. 1.15  This is a faithful saying, and worthy by all means to be received, that Ie●us Chr●st came into the world to save ●●●ers, of whom I am chief.  
And if we respect their persons ●●ey were men notwithstanding their ●●●●s, dearly beloved of God: the one taken 
t Psal. 8. 7●,  by the Lord from the sh●p●●●d, and following the ewes with young, to ●eed his people in jacob, & the other pulled from persecuting the church, to preach & to carry the Lords name among the gentiles. 
u Act. 9.15   
If we consider the sins that they speak of, we shall find them no less 
x 2. Sam ●1  than adultery, murder, 
y 2 Sam 24.  pride, 
z ●. T●●. 1. 1●.  blasphemy, persecution, oppression, & sundry such like. If we regard the soundness & sincerity of their hear●s, they speaking & delivering that, as without a mind doubtless to deceive oteleys, so without partiality and respect as in regard of themselves, and even as they fe●t Go●s favour for themselves, & for others, we cannot choose but believe it, & that we have our part & portion in it, & the rath●r because God hath given us th●se and 〈◊〉 like holy examples to be (as it were) seals set unto the promises, for the more strong establishing of the same in our hearts, we persuading ourselves, that as we may and aught to profit by the precedents of gods 
a 1. Cor. 10.11  judgement, to work in us unfeigned fear & reverence of his majesty, and care of a better course, than ever we have practised: 
b Rom. 15.4  so we shall make use of examples of his mercy, to stir us up, & to make in us a holy feeling of all spiritual comfort & heavenly joy. And that the graces of Gods holy spirit, 
T●e ●●●ces of ●ods spirit.  which he himself in Christ hath been pleased plentifully to bestow upon us, & mo●e particularly, that our 
c jude. 20.  precious & holy fa th', together with the s●u●rall fruits & effects that flow from the sam●, should pledge unto us this great favour of God in the forgiveness of our si●s, thorough the death & obedience of his son, it ●s as clear as the sun in his glory and brightness: and that not only because, if that which is from sin, and from ourselves, may justly discourage us and beat us down, then that which proceedeth from God who is d greater than all, and e only good, can not choose, but being lively felt and sensibly perceived, but raise us up again, also because the scripture itself, in terms that will admit no dark or doubtful interpretation avoucheth that God 
f 2, Cor, 8.12  accepteth us according to that we have, and not according to that we have not.  
For faith, we have amongst others that comfortabl● promise of holy writ. 
O● Faith.  
g Haba●. 2.4 Rom 1.17  The just shall live by fa●th, which cannot be understood of life here, as well because it speaketh of the tune to come as also because as in respect of brea●● and being in this world, the wicked have ●t as well as the godly, and we know that it was the Lord's purpose by his sp●r●●, in that speech to discern between 
h Ez●ch. 22.26  the precious and the vile.  
If we well consider, 
Unfeigned l●ue  either the love that God hath wrought in our hearts towards his saints, or the v●●●ygned mind, that thorough his great goodness we find in ourselves, to forget and forgive other men's trespasses, we shall find that to the one & the other may give us firm hope, & assured comfort of the forgiveness of our own sins: the holy ghost affirming of the former, that by this we 
i 1. john. 3.14  know we are translated from death unto life, because we love the brethren: & for the other, our saviour himself, not only teaching us to say, 
k Math. 6.12  forgive us our trespasses as we forgive them that trespass against us but also declaring in plain terms, that except we forgive from our hearts each one to his brother his trespasses, 
l Math. 18 3i  there is no forgiveness of ours before God, declaring withal, that where that is, the other cannot be wanting, because God is not only much more ready, but infinitely much more able, to show sinners that notable favour then men are so manifest it one to another.  
Wherein it shall not be amiss for us to mark this further, 
Of merits.  that howsoever all the good things we are enabled to no, cannot as they come from us nor yet of themselves in that respect merit God's mercy because 
m Esay 64.6  all our righteousnesses are as filthy and stained clouts before him, & 
n Luke. 17.10  when we have done all that we can, we are yet unprofitable servants) much less any one of them separated from the rest, the weakness whereof arising, not from the good things themselves in their own nature, & as they come from God, (for so they are and must be very strong, & exceeding good) but by reason of our corruption, & the imperfection the thorough the same cleaveth thereto, yet all of them together, and every one of themselves may be effectual pledges unto us, as of God's great favour shed abroad into our hearts, so of the crowning of those his graces in us with wondered honour, and glorious immortality at the last.  
lastly it seemeth unto me, 
Of sin itself.  that e●en from sin itself, though not in it own nature, for so it is abominable in the Lord's sight, 
o Ha●a●. 1.13  whose pure eyes cannot s●e evil, neither yet in the, effects that commonly it bringeth forth, for so is it always bitter, making a fearful 
p Isaiah. 59.2.  separation between the Lord and us, & having for the 
q Rom. 6. 2●  wages of it, eternal death and damnation, yet even in the heinousness and height thereof, being accompanied with gods favour in the forgiveness of the same, we should & may reap an invincible argument, of much consolation and singular comfort.  
For wherein shall or can the mercy of God in this life, so much appear towards his people, as in pardoning the sins of his servants? To whom had they not offended neither could gods mercy that way forth, have been declared, nor Christ for them have been 
r 1. Tim. 3.16.  God manifested in the flesh, who therefore came into the world, not to call 
s Math. 9.13.  the righteous, but sinners to repentance, and did therefore appear amongst men, not only that he might 
t 1, joh. 3.5.8.  lose the works of the devil, but also that he might take away our sins.  

Outward tokens of God's favour.  All the outward favours that we have in this life, if we should reckon them up, one by one, as for example creation, preservation, health, wealth, etc. or bind them all in a bundle together, cannot so sensibly set before us God's love, because some of them are in some sort common to other creatures with men, & reach but to the body for the most part, & this time present only, the wicked many times being before God's saints in some of the same, God also 
v Ps 17.14  filling their bellies with his hid treasure, their children having enough, and leaving enough of their substance for their children. 
Spiritual graces.   
Nay, I will say more, many of those spiritual graces that God vouchsafeth unto his Church, as his word, sacraments & prayer, of which the holy ghost saith, he 
x Psal. 147.19  showeth his word unto jacob, his statutes and his judgements unto Israel, and he hath not dealt so with every nation, do not so plain●iy express the favour and love of the Lord towards his people, as the free pardon and full forgiveness of their transgressions: the reason is, because 
y Math 22.14  many are called, and few are chosen, and divers be in the Church, that be not of the Church: This grace also extending it s●●e, not only to body and soul in says life, carrying with it comfort and the peace of a good conscience here, but reaching even unto the life that is to come, eternal salvation and life everlasting, being an inseparable companion, to the forgiveness of our sins.  
And that we might the better be persuaded that this is a very special favour, God himself taketh upon himself as a principal point of his glory, this great work of forgiving, laying 
z isaiah. 42.25  I, even I am he that putteth away thine iniquities for my own sake, and will not remember thy sins. And in an other Prophet rehearsing the graces, that he will vouchsafe unto his people in the new Testament, he reckoneth up this as the last and chiefest, 
a jere 31 34.  I will forgive their iniquity 
b Rom. 5.20 , and remember their sin no more, that being true here, that the Apostle saith, that where sin abounded there grace abounded much more.  
To conclude then (good Madam) out of all that is gone before. 
The conclusion.  S●●h in this point of the forgiveness of sins God who is greater than all is 
b Rom, 8, 3  on our side, & therefore we need not care who be against us: jesus Christ standeth for us, who is 
c Math, 3, 17  his dearly beloved son, in whom only he is well pleased, and thorough whom he hath 
d 2, Cor, 3, 19  reconciled the world unto himself. the word generally & particularly the promises in the same, which are in jesus Christ 
e 2, Cor, 1, 20  yea and amen speak comfortable things unto us: the holy sacraments ordained by God for the strengthening of our weak faith, seal up that great and gracious favour unto us: the dis●pline and voice of the Church, which is the 
f 1, Tim, 3, 16  pillar & ground of truth, and (as it were) Gods own voice from heaven, confirmeth it: the particular examples o● his saints, having in former time found it and felt it true, do ratify and confirm the same: the peculiar fauo●s that God hath given us ourselves in this life, and namely faith 
g 2, Thess, 3, 2  (which all men have not) with the sound tru●tes thereof, do pledge it up: and that god that maketh the 
h Psal, 76, 10  rage of men to turn to his praise, and in the beginning commanded 
i 2, Cor. 4, 6,  the light to shine out of darkness, now maketh sin to serve, for the magnifying and manifesting of his mercy, and the comfort and good of his children who is it that can distrust? or rather who hath not just cause, with the Apostles and saints of God, to sing and say, 
k 1. Cor. 15.54.55.56.57  death is swallowed up into victory, O death where is thy sting? O grave where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, which hath given us victory, thorough our Lord jesus Christ. And again: 
l Rom. 8, 38, 39  I am persuaded that neither death nor life, nor angels nor principalities, nor powers nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God, which is in Christ jesus our Lord.  
Thus (good Madam) I have (as your honour seethe) plainly delivered my poor judgement, in this worthy point, touching the comfortable feeling of the forgiveness of sins, and some such assured seals and pledges of the same, as by 
m Deut. 17, 18, 19, joshua. 1, 8 Psalm. 1.2. john, 5, 39,  daily reading of the holy scriptures, and continual meditation in the same, (holy duties that I and all other christians, of what quality or calling so ever, are bound unto by God's word to perform: and would to God all did it, as may know and confess it) the Lord in much favour, I freely confess it, hath been pleased in the days of my distress, to manifest to me, miserable man that I am, and that not only for instruction and comfort unto myself alone (for God never bestoweth any grace upon us, much less such excellent favours, to that end only) but for the good and consolation of others, who being, 
n 2, Cor. 1, 3 4,  the father of mercies and God of all comfort, doth not only comfort us in all our tribulations, but also enableth us to comfort them, which are in any affliction, by the comfort wherewith we ourselves are comforted of him, what it is I will not affirm, because the holy Ghost hath taught me saying: 
o prover. 27.2  let an other man praise thee, and not thine own mouth, a stranger and not thine own lips, yet sure I am of this that God's truth it is, and upon the certain persuasion that I have thereof, I shallbe ready (the Lord assisting me) not only to confess it wholly and in all places, and before all persons, but Christ jesus guiding me, and assisting me 
p john. 15.5  without whom I cannot do any thing to lay down myself, and to seal (as if it were) with my blood the certainty of the same.  
What effect it may bring forth in your honour (at whose religious request I was unfeignedly forward and willing to undertake these travails, which also I have accomplished in the simple measure and manner that you see, for the testification of my christian affection) or what it may work in the afflicted party (for whose good I doubt not, it was, and is of us both, in all sincerity and soundness performed, 
q 2. Cor. 2.17.  even as in the sight of God) I know not.  
This I am sure of, we be used as God's instruments to 
r Philip. 2.12.  plant and to water, but it is he alone, 
s 1, Cor. 3.6  who working in us both the will and the deed according to his good pleasure, must also of his singular favour grant the increase, 
t 1, Cor, 10, 13  and with the temptation give the issue also, that we may be able to bear and overcome, which I beseech him hearty, even for jesus Christ's sake, to vouchsafe, as generally to all his saints, so particularly to that his distressed servant, that as we have learned 
u Rom. 12.15  to weep with him in his affliction, so in the effectual feeling of the communion of saints, we may learn to rejoice with him in his spiritual joy.  
Your Hon. much bounden, and ready always in jesus Christ. Tho. Wilcockes, the Lords most unworthy servant.   

grace. AND PEACE from God, etc.  
AS I cannot but rejoice (good sir) in your godly love, and holy care, love towards me, that it will please you to use me your poor friend, and one that is and will be ready according to my small ability, for any duty you shall enjoin me: and care towards yourself, in seeking for your seek in the midst of your troubles and t●●a●les, some Christian comforce and instruction, both which are pla●●●e manifested, in those two rec●●●rie questions that by you in your letter were propounded unto me: so I 〈◊〉 somewhat, 
Two qu●stions propounded to ●e answered.  I must confess it, seized w●●● sorrow, partly for that providing for my public p●ace, lack of leisure, w●●l 〈◊〉 now let me, and partly, for that want of ability, to wade into such weighty causes sufficiently, will not suffer me to deal therein, as gladly I would in respect of sincere affection towards you, and as religiously I ought, both in regard of the worthiness of the causes themselves and of the peace of mine own heart.  
Howbeit this somewhat recomforteth me that as I rest persuaded, that you will accept whatsoever I shall deliver, specially sith in the same I shoot at your spiritual consolation and good: so I hope that God whose cause it is that I deal in, and whose glory I would gladly, principally aim at in the same, will by his blessed spirit so guide me, that I shall propound nothing but the truth, from embracing whereof though you may be somewhat hindered, because it is delivered in a simple and mean, both manner and mean, as I myself deny not, yet let the glory of the truth itself (which needeth no man's colours to adorn and beautify the same) so far prevail with you, (I beseech you) that both for judgement and feeling, it may find a blessed entertainment in you.  

The first of the difference of the fear of the wicked and the fear of the godly.  Concerning your first question, about the difference that is betwixt the fear of the wicked, and the fear of the godly, I suppose it shall not be much amiss to know this, that fear being a passion of the heart, and arising not so much from touching, 
Natural fear what it is.  (for that properly respecting the body and outward man, rather breedeth pain) as from cogitation and thought, which directly concerning the mind and inward man, doth more lively strike the same according unto which also, the body itself (by reason of the sympathy or fellow-feeling, that the one hath with the other) is for the most part affected, cannot of itself, and simply considered, be vicious and evil. The reason whereof is very plain and evident, because it being of nature simple: & the same infused, or put, or powned into us, by ●●ration from God, who can not be evil unless we wou●d hold that God made some thing evil (which were horrible blasphemy, and quite & clean contrary to the fullness of goodness, that is in himself, and communicated unto all his works, but specially unto man.  
I further taking it in itself, to be no more evil, to have fear in the heart, than to have pain in the flesh: nor that passion of fear to be no more sin in the soul, than appetite in the stomach, to eat and drink, or disposition in the body to sleep etc. and such like natural affections and passions.  
Besides if this and other natural passions, were simply and of themselves faulty, than this would ensue thereupon, that the creatures, specially those that we call sensitive (many of them as effectually in their kind feeling this and other passions also, as man himself) should of themselves carry about in themselves, a lump of iniquity, which indeed cannot be true, both because as in regard of their creation they were good, the 
a Gen. 1.3.  scripture affirming it after Gods own view of them (whose judgement cannot be deceived) that they were exceedingly good, and also because if they had sin in themselves and of themselves, either they must have a reconciler, to pass between God and them, who also partaking of their nature, must in the nature that had sinned satisfy God's wrath against sin (but it is too too beastly to say, either that our Saviour Christ had their nature, or that he died for brute beasts) or else they must of necessity, perish under condemnation for sin, because the 
b Rom, 6.23.  hire of sin in whomsoever, (without a price to satisfy it) is eternal death: and there is no mean we are sure between these two.  
But which is most notoriously evil, absurd, and erroneous above all the rest: Our saviour jesus Christ himself, should by this means, be polluted with same, not only because according to the scriptures, we generally know & believe that he was 
c Heb. 2.17, & ●, 15.  very man in every respect like unto us, (sin only excepted) but also because the Apostle speaking, even of this particular huma●ie affection in him plainly saith, in the Epistle to the hebrews, that he was 
d ● 5, 7.  heard in the things which he feared.  
Now to say that he was touched or tainted any manner of way, with any, though never so small spot of sin, what is it else but to gainsay the holy scriptures, which in 
d Isa. 53.9. joh. 8, 46. 1 Pet. 2, 22.  many places affirm him, and that most rightly, to be void of iniquity? yea to make him no fit saviour for sin, because he that must redeem others from iniquities and transgressions must be himself shameless, otherwise he cannot be a price of reconciliation? and (which toucheth us also to the quick, and importeth us as nigh as life and death) by consequent to deprive ourselves of full pardon and forgiveness of all our sins, because if Christ died not the 
e 1. Pet. 3.18,  just for the unjust, we remain under transgression, and being alive 
f Ephes, 2.5.  are dead in trespasses and sins, and so under eternal death. Here then is required, a right deserning spirit, yea a heart indeed that is endued with a notable portion of heavenly wisdom & spiritual grace from above that so that which is not of itself evil (though I speak particularly of the passion of fear, yet it shall not be amiss to practise it in all of the like nature) may thorough the great work of the sanctfiication of the word and spirit of God, grow every day better and better, with mighty increases from an high.  
The sight and knowledge of all which as it cannot but strike much terror, yea horror into the hearts of the wicked and ungodly, because thorough the strength and power of their own sin, they have made the light that was in them (which in my mind may not unfitly be resembled to the dawning of the day, and was and is sufficient to make them without excuse or defence before God) to become darkness, and by that means are plunged into obscurity as gross (if not more gross) as that of Egypt: so should it be very comfortable to those, in whom the Lord himself hath been pleased by his own hand, and ordinance to advance that worthy work of regeneration, and that not only while they do not as the wicked, sin in all manner of extremity of natural passions, adding drunkenness unto thirst) and thorough the corruption of nature and Satan's deadly and insatiable malice, defacing their own light, and so are become stocks and void of all sense of the same: but also while they have nature itself so enlightened by the truth of the word, and reform by daily addition of grace from above, that in continual wrestling and striving against it, specially the corruptions of it, they gain so much, that they cause even that as other things also to tend to the advancement of his glory that is Lord of nature, and hath it at command, and to their own comfort, and the good of others, whereat those sparks and remainders of nature, that are yet in us undefaced, do in some sort aim, how much more may they attain unto it, not only when they are accompanied, but when they are aided thereto, with the graces of God in us.  
But to come somewhat more nigh to the point we are to deal in, and yet it cannot be denied, but that that which hath been already delivered, doth properly concern the same methinketh we may between the two fe ●res, which you desire to be satisfied in, observe a double difference: the one as in respect of the causes, I say causes, neither let the seem strange unto you, that there are & may be many causes of one and the self same thing, from whence it cometh and proceedeth, though some in the same be more principal working causes, than other, as every petty logician will readily acknowledge) the other as in regard of the effects and fruits that they bring forth in the several parties and persons diversly, (according to the diversity of the fears themselves) affected therewith.  

Of the fear of the wicked. Whence it riseth.  That fear which is in the wicked ariseth, either from some conceit that they have within them, of shame and disgrace before men, in whose sight, with them themselves, it is a great and grievous judgement, and goeth to their heart, as cold as the pangs of death, to be clothed with confusion, for being men and no more but natural men, as they like well of themselves, so they would gladly be highly esteemed of their likes: 
Groweth.  or else, (being bitten or stung with the knowledge of some evil, either conceived or performed) from some impression, and sense that they have, of punishment before god for the same, whose infinite justice, as they have most heinously offended, so they certainly know, that they cannot by any means withstand and avoid, 
Continueth.  this being engraven in their hearts by the light of nature that sin and his punishment must always go, (as it were) arm in arm, or else from some other odd imagination, and carnal conceit of their own (as 
g jere. 17.19,  man's heart is deceitful and wicked above all things, who can know it:) and that still in self love towards themselves only, for this never moveth them that by their iniquities, they have pulled wrath and displeasure upon other men, from almighty GOD: all and every one whereof, (no doubt) are much furthered in them, not only through abuse of natural fear, and also by means of their melancholic constitution, or complexion, as we say (a mean that God himself hath been pleased to appoint and use, even in his justice against the wicked, greatly to increase their terrors and fears) but also by the horrible distrustfulness of their own hearts, 
Other causes thereof.  they finding no matter of true and steadfast joy in themselves (as who in the stinging testimony of their own souls, are convicted of most grievous transgressions, and eternal judgement for the same, and how is it then possible for them to have sound peace?) nor seeing any sure comfort from others, either in heaven above, or in earth beneath among men, who if they cannot when, and as they would afford themselves consolation, much less may those other look to receive it at their hands because as in others, so in this respect charitable relief beginneth with a man's own self: nor beholding any joyful favour, to themselves from God, whose displeasure rather in himself, and his creatures, they have highly provoked against them, thorough infinite iniquities, and therefore must look not only to have his back parts given them, but all the vessels and vials of his wrath in time, and in a full measure to be powered forth upon them.  
But the fear of the godly, is in them not only as a natural passion (for so that condition they have common with the wicked of the world, 
Of the fear of the Godly  and some of the creatures of God, 
Where it ●●seth.  as hath in part been proved already,) but prooceedeth also from an unfeigned love, and a sincere reverence of God, his majesty, and whatsoever generally is in him, & more particularly his judgements, 
groweth.  being shed abroad into their hearts, and effectually planted, continued and increased in them, thorough the holy exercises of his word, and powerful working of his blessed spirit accompanying the same, they being also stirred up thereto, not for worldly respects or carnal considerations, 
Continueth  as shame before men or outward punishment that they must undergo for sin committed, or transitory glory, which they must forego and lose, etc. as the wicked and ungodly, but upon holy regards, even as well be seemeth God's saints and servants, no● only professing, but sincerely embracing godliness: namely, for that they have set God against themselves, not as a judge sharp and severe, but as a most loving & tender father, the remembrance whereof, even in that respect as unto them, as if it were the darts of death and the sensible feeling for the time, of the very pangs and pains of hell, and the state of the damned, there being little or no difference between the one & the other, but as in regard of length of time, of this life present, and the causes moving such distress: in also which they are lead not so much to respect themselves (for many of them in unfeigned love to others have after a sort desired their own destruction) as the glory of God their most gracious father, the honour of that blessed religion which they profess, and love of others, that not only in the flesh, but also in the faith, are dear and precious unto them, fearing indeed, lest all or any of these, should in them or by them, be any manner of way, though never so smallly, wounded or hurt: having always, and that in such a portion as God seethe fit for his glory, and their good (notwithstanding their manifold wants and unwoorthynesse) that precious gift of faith, which as it cometh from God alone, and is begun, continued, and increased in his children, by the ministery of preaching, participation of the sacraments, and powerful working of his own spirit, so is it peculiar to the elect only, to appropriate God's mercies unto themselves, for the comfort of their own souls, and to sanctify as other things ●o them, so this natural fear within them, and to keep it in so, that it b●eake not forth, either into sin against God, or offence before men. And as concerning the effects or fruits the which they yield and bring forth (which is the second difference between them,) we shall find as great odds, and diversity as in the causes, whereof also there is good reason, because such as the cause is, such is the effect (which who is it almost that knoweth not?) and then the causes being sundry, the effects likewise must be so too.  
Concerning the fear that is in the wicked, it either maketh them frefull in themselves, as we may see by that little quietness they have, whether they be at home or abroad, sleeping or waking in sickness or in health, 
The effects of fe●●● 〈◊〉 the wi●ked.  their life being nothing else but a sea of continual troubles, which fire though they seem for a time to rake up under the ashes of counterfeit rest and dissembled ease, 
In themselves  yet will it at the length break forth as a mighty flame to consume them: or else causeth them, to be much disquiet towards others, 
●owards o●●ers.  they plainly bewraying the same either by some hard words, or sharp deeds, or furious countenances, & that many times, not only against them whom they cannot abide, but against them also that in manifold respects, should be dear unto them, as their wives that lie in their bosoms, the●r children that issue out of their loins, their friends that be as themselves, their servants that have walked dutifully towards them. etc. 
Impatience or murmuring against God.  Or provoketh them to be impatient and murmuring even against God himself, not only because his hand for sin lieth hard & heavy upon them, but also because they can see or find no way, how either to soften, or to shift, or to avoid the same. For though they seek to run away, & would gladly fly if they could tell how, from the face & presence of his eternal majesty, (as we may see in our first 
h Gen. 3.8  parents Adam and Hevah, and in the practice of all ages, and even of this present time) who bitten (as it were) with the teeth, & wounded with the dart of this deadly fear, do not only faint in themselves, and 
i Dan. 5.6.  strike their knees together, but manifest to men by sorrowful sighs, lamentable complaints, yea and desperate dealings also, sometimes against their own souls & bodies & that without any remorse of heart, or godly grief at all, whereof we have manifold examples (both in the holy scrpitures & other writers also) known I am sure unto you, so well exercised in the word (as I take and judge you to be) yet they know there is no way to escape his revenging hand against them for their sins, and 
Rom. 2.5  heart that cannot repent, and that is it that increaseth their fear, and augmenteth their woe, and causeth them to enter into these furious both words and deeds.  

Th'effects of fear in the godly.  But the ●e●e that is in the godly (being yet notwithstanding mingled, both with hope and joy, as we may perceive by the Apostles words, who speaking of the faithfull-saith, 
l 2. Cor. 4 8  We are afflicted on every side yet are we not in distress, we are in doubt, but yet we despair not: and by that which is reported in the gospel, of the women which came to Christ's sepulchre, of whom the evangelist Matthew affirmeth, that 
m Math 28.8.  they d●parted with fear, 
In themselves  & great joy) maketh them in the days of their prosperity (considering in what a ticklish estate 
In the days of prosperity,  they are, and how easily carried into pride, against men, 
I time of adversity,  and forgetfulness of God) careful and watchful over themselves, ta walk in a good conscience before God and men, according to the measure of mercies both past and present, that they have received from God: and causeth them in the midst of their distresses (weighing how quickly by the remainders of since, they may be thrust into impatiency) to labour the attaining of a quiet spirit within themselves, bee●ng assured, that 
n R●m ●. 28  all things shall work together to the best for them that love and fear God: yea, it provoketh them, to be humble & lowly, yea and that in all sound manner, towards others, before whom, 
Towards others.  and to whom they practise that, and th●t also for good example, encouragement and comfort (I mean humbleness of mind proceeding from a quiet heart) that they have had from others in such like times performed unto the themselves. Ne there stayeth it here, but proceedeth further, enabling them according to the grace that they have received from God, 
o Luk. 21.19 What doubtfulness is in the godly.  in patience to possess their own souls before him, in what estate or condition soever it shall please him to place them, wherein howsoever they be sometimes seized with doubt, not of God verily (whose infinite power and good will towards them, they know by the truth of his word, and particular experience that they themselves have had, to be incomprehensible and unchangeable) but of themselves by reason of the weakness and want which they carry about with them, which also by manifold trials in themselves and others, they have learned and not without cause, justly to suspect) yet they have at the length recourse unto him, by earnest prayer made in faith, and so at the last are heard in the things that they prayed for, according to his will in christs obeience being of his singular mercy either utterly freed from the things that they feared, or else having strength, patience and comfort communicated unto them from above, to undergo and to overcome also (but yet by such holy means as God hath appointed, & at such times as he hath set with himself from before all times) not only that which presently lieth upon them, but whatsoever afterwards may pynch, or press down.  
And this much for this present touching this question, wherein I could have willingly been contented, further to have enlarged myself, but that paper and time skanting me, I am constrained to finish, hoping that whatsoever is wanting now, may be supplied some other time hereafter, either by word of mouth, or writing, or both, as God shall be pleased by you to give occasion, and for you and some others (to whom I wish all good in jesus Christ) to furnish me with ability.  
In the mean while I hope this shall be well accepted of you, which whether it be the sum of that, that I delivered when we were ●●st together by word of mouth, and you desired me to put down in writing, I do not certayneke know: howbeit, the truth, I rest persuaded, it is: and though it may differ something from it in form and manner, yet I am resolved that it is the same, in substance and matter: which if perhaps written it affect you not, as when it was spoken, lay not the blame thereof upon yourself (as you are wont to do) charging yea surcharging yourself with dullness of comprehension: for doubtless God hath given you a great grace, compared with many other of his servants to conceive the truth: neither accuse the point itself with darkness and difficulty, for it is ●s the rest of god's truth is, plain and evident unto them that are enlightened in Zion, but impute the fault of it unto me, who either thorough the ignorance of the cause in my heart cannot, or by reason of negligence, or thorough the want of a stayed mind perhaps have not so plainly unfolded myself, nor waded into the cause according to the weight thereof, as were to be wished.  
In the discourse whereof, I have not (as y●u see) quoted many places of scripture, for neither indeed is that my manner, howsoever some do too much affect it (unless some urgent c use, or the earnest request of my good friends draw me thereto) neither think I that the truth standeth so much upon the multitude of allegations or words of text itself, as upon sound reasons deduced from the same.  
But if happily you are desirous to see sentences of scriptures for these points, you may look upon the Concordances and tables th●t be already published upon the o●de and new Testament, which in the title of Fe●re will afford you store, whether also for brevities sake, I send you to peruse them, at your leisure, ●nd at your pleasure, ●s you shall think good.  
One or two points, and th●t w●th places out of the word, ●s my memory would help, I could not, ●or all th●t is written before le● p●sse, as this first, that fear is not contrary to saith & hope, which is proved Phil p. 2.11. hebrews 3.14. 1. Peter. 3.17. Secondly that God by his word, 
Godly fear not contrary to faith.  hath appointed men, sundry good means to remove it, and amongst the rest, these, as minding of God's former favours, for which see Deut. 7.18.19.20. earnest prayer and calling upon his name, for which see, 
Means to remove the grief of fear.  Genis. 32.7.9.13. Thirdly that the fear of the faithful, is so far from bringing miseries with it, that it hath attending upon it, as an unseparable companion, blessedness from God, for which see, Proverb. 28.14.  

The second question of the boldness of the wicked and the godly.  Touching your second question, concerning the d●●ference that is betwixt the boldness of the godly, & that which the wicked seem to have, I trust (the pr●●●ses considered) I shall not need to spend labour, or take any pain therein, because these things being one of them contrary to the other, and contrary being opposed (as we say) do more plainly appear, they may be an interview (as it were) and by comparing them one with another, be easily discerned.  
Notwithstanding, if you shall not think this sufficient, do but signify so much in a line or two, and you shall (God willing) with convenient speed, hear from me.  
And so hoping that you will assist me, with your hearty prayers unto the almighty, not only for a sanctified use of such favours as I have received, but for a blessed continuance and mighty increase of the same, for the glory of him that giveth them, for the peace of mine own heart, for the profit of his people, and amongst them for your good: I take my leave hastily. At Broingdon, the 24. of this Decemb. 1588.  
Yours assured and ready always in jesus Christ, Thomas Wilcocks, the Lords unworthy servant.   

To the Christian Reader.  
I beseech thee (good reader) pardon these 'scapes committed, & amend with thy pen, these faults following, or whatsoever thou, according to the judgement and light that thou hast received, shalt find amiss herein.  
Pag. 1. line 17. for explicat, read communicate. pag. 4. line, 25. for world, read word. Pag. 8. line 10. l. read he. pag. 13, line, 10. for irrepugnable, read impregnable. pag. 19 lin. 3. means. read mercies. pag. 36. line 19 comforts, read comforters. pag. 48. line 8. repent, read repenteth. pag. 49 line 19 after works, add, and pag. 50. line 5. after it, add might, and line 14. for evamate, evacuat. Pag. 51. line 1●. for make jesus, read maketh this. pag. 54. line 4. for our, read one. pag. 55. line 26. put out always. pag 61. line 10. for him, read them. pag. 62 line 4. put out as, and line 8. for for, read see. pag. 63. line 22 after therefore, add need pag. 64. line 8. for tyranny, read turning. 19 for cast, read cost. and line 20. for piece, read price. pa●. 66. line 13. would, read could. pag. 67. line 6. naturally, read natural. pag. 68 line 8 after spirited, add, and pag 70. line 1. after unto, add you. pag. 74. line 9 for 1589. read 1579. p●g. 89. line 6. for might, read weigh. pag. 96, line ●. for expectation, read exception, line 15. for neither shall never turn, nor shadow by turning. pag 98, line 10, ●o● m●●e, ●ead work, pa. 100 lin, 1. for to, read both. pag 108. line 9, for self, read li●e.