THE RAISING OF them that are fallen.  
A Discourse very profitable and beneficial to all faithful Christians Dialogue wise, betwixt a Knight and a Gentleman Set forth for the benefit and good of all such people as are afflicted either in mind or conscience.  
Written by Thomas savile Gent.  joh: 10. 29. My Father which gave them me is greater then all: and no man can take them out of my fathers hands. Apoca. 21: 7. he that overcometh, shall inherit all things: and I will be his God, and he shall be my son. 
 
AT LONDON Printed for William Welby. 1606.   

The Contents.  

1 A ●ene●ing of love,  
2 Of thankfulness:  
3 Of obedience m●ekenes and patience.  
4 Of afflictions generally and the 

Cause, occasion use, and en●e. 

proved by a familiar resemblance.      
5 Of d●spayre and that it is the lot of the best beloved as david jeremy jonah: particular examples of our times in private men and women.  
6 The end was ever happy and with exceeding joyful deliverance unto the chosen.  
7 Who is chosen, who believeth, with diuers other questions, touching temptations infirmities Slydings, and the Solutions for Comfort of the weak.    

TO THE RIGHT virtuous renowned, and for angel like rule over their own passable tender affections in lawful delights, more especially respected Ladies: The La: Katherine countess of Huntingdon, and the La: Margaret countess of Cumberland, and unto Sr. Francis Hastinges, and sir: Tho: Smith, honourable christians& Knights. Tho: savile wisheth a continual practise of their knowledge in the mystery of reconciliation, until they be compacted into the Mrs. building, and Really united unto Christ, that finally they may be where he is, and haue their ioy full:  
MOST honourable LLa:& you worthily regarded Knights, if I did know any creatures comparable unto yourselves, for Christian carriage and profession of Religion in the like measure, unto those surely I would direct this my poor labour& publish their examples, whereby I might direct others as by that star to the wisemen to take view of such shining lights as should beget a desire in the beholders, ●o be conformed the● unto, even to find the babe and glorify the everlasting God, who inhabiteth 
Mat. 1.  the heauens in never ending glory: Besides this it may not bedenyed, but your honors favours of diuers sorts afforded unto me both in prison and abroad, haue justly deserved the deepest offices of all my acknowledgements: And since the Lord hath pleased so to shake all my outward endowments as nothing therein may be found accepable to present in grati animi memoriam, yet let it please you that I offer a pos●e of such fragrant flowers, as I gathered in the Lords own spiritual garden of my most happy changes, amongst which that same very censure of wisdom hath my thinks a wonderful sovereign 
wisdom. 3.  taste, for diverting all infections of that contagious discontentment which doth accompany mortality in all men. They seem forsaken( saith he) but their hope is full of immortalit●e: What is that? The next words explain, in few things they bee restrained: But in many things they be rewarded: if your Ho: LLa: and you Christian Knights please, to search by way of meditation, why man was Crea 〈…〉 you will readl●y d●scouer, out of your own daily exercises, the cause and end of mans creaton: was to give obedience unto the ever ●●uing God their Creator.  
The gentle long suffering preserver of heaven and earth. Ifly unto thee for thi very gentleues( saith a father) to bee intrated: But how 
Chris●st.  shall they serve him without knowledge of his name? They erred: saith the Lord because they did not know my ways, And how shall this 
Psal 95:  knowledge come, but fie Faith? and how Faith but by the word preached? And how know they this faith, but by experience? And 
Rom. 50. 1 Pet. 6. 7. Ro: 5. 4  how cometh experience but by trial, and how trial but by afflictions. Tribulation saith Thapostle worketh patience and patience bops, &c. So that affliction is as the school or Academy, wherein the best schollers( by rendering& exercises) be appointed and prepared to 
Thes. 3.  comencements of the deity, by making familiar their received former rudiments of ordinary discipline and changes. Now how distasing this in unto the world, who regorge pleasures& profits, till they sursit, it( killeth not: Christ saith unto John his Disciples. The poor reciue the gospel, which word( poor) in that place I think doth 
Mat: 11. 29. Isaiah. 61. 1.  signify the meanest sort in estate and knowledge because I find opposition in that Chapter verse 25. I thank thee O father, that thou hast hide these things from the wise and prudent, and hast opened them unto Babes: here seemeth a double warrant to clear all doubts that the gospel at it is in itself Sermo crucis, so affliction by weyned estate, doth most surely accompany the professors thereof, according to the measure of their desire to be changed, and the Lords purpose to shine in them: But what if the world( for all these) do scorn so open truth? Then do I answer, that the Iewes disputed 
joh. 7. 4.  even so, when they said, Why do none of the rulers beleeue in him. Then which there was never any thing more gross and insulse: For 
joh. 12. 42. 43.  the word itself giveth a reason of their forsaking him( Viz) For fear to loose their places in the synagogue. And also because they loved the praise of men more then the praise of God. Thus having cleared in short, as by way of abstract, or post-script the crown of affliction by so plain and open demonstration, of the sacred W●rde, 
joh. 12. 48.  which shall judge at the last day, I do dedicate this poor exercise out of my very love, and for a seriuice unto you haue personages who are able to discern the truth of that I writ: wherein I offer as a motive for all men to endure: my own particular sufferings openly and causelessly orphaned with my many Children by violence inflicted, even so far as if the world had no other president of the lords watch over his vine.( Behold saith Isaiah, I the Lord do watch over my vine, yea day and night do I watch least any man assail it,) yet that the Lord hath preserved and fed my most unworthy self, devise many yeeres as by ravens, by your respected LLa: mirrors of Religion and virtue, and by that ever renowned worthy one, the La: Anne countess of Warwick, as Pharoahs daughters taken me out of the read ark of my Mother sin, and putting me to Nurse into the school of afflictions and grace. This I 
Exo. 2.  say may remain as a monument for ever to openly amnounce the truth of his name in that he is called wonderful.  
An afflicted seruant of her late most sacred majesty queen Elizabeth. Tho: savile,   

To the Christian Reader.  
THE Life of Christians is fitly called a way because as trauaylers do sometimes err, sometimes stumble, sometime slide, and sometimes fall, so christians wander in the plain fields of this world, following the broad path of sin, and forget●ing the straight and narrow way of piety, and grace, or else taken unjust occasion to stumble through their own weakness, either at the severity of divine commended life, or the evil examples of some other erring, and sinning brethren in the Church, or slide and srink at the afflictions which accompany unfeigned devotion and god●ines, because they cannot tarry in hopeful expectation of comfort and re●esse, until the cloudy night of sorrowful adversity be overpassed, and the sunne-shning favour of peace grace and mercy from God the Father lighten their darkness, through Iesus Christ: or else fal●flat down under the desire of the present world, over burdened with the distrustful worldly cares cast vpon them by satan: and so lye grouelling in the mire of humane infirmity. distain the pure wedding garment which Christes gospel hath clothed them withall. This being the vn-auoidable lot of many of God his dear Children, it is a world to think how wonderfully good mindes( though weak) lie drawing their last breath, betwixt hope and fear, sleep and waking, perseverance and oppostasie, live perplexed: seeking and calling for direction, either meet with no man to set them in the right way, when they haue erred, or else by reason of their own blindness cannot follow the right path they are set in, having no guides to hold them by the hand, or if they haue stumbled, there is no man that will remove the block out of their way, or lift up their weak legs of knowledge and understanding over that danger, neither stay their sliding, comfort them sorrowing, uphold them salling, or raise them up being flat on their backs, in worldly and humane weakness Thou shalt therefore find in this succeeding Treatise, a continual demonstration of this misery, and a faithful and strong hand to help thee in all these adversities, so that by good use it may prove as good to thy soul, as the angel that brought Poter out of prison, losing his bands and opening the iron gates, holding fast the eyes of all the watchmen, till he was perfectly delivered and recovered from bodily thraldom: Onely I pray God that no infirmity, shane disdain, incredulity, labour or temptation, whatsoever, hinder thy desired recovery, that readest and wisliest the day of thine own and Churches safety, foretold by the Prophet Ioel, jerusalem shal be all holy and the strangers shall pass by her no more, and I wish that thou mayst more deeply affect this Treatise, because the author doth profess himself to bee no scholar, nor writing from conference or counsel with any, but being recovered with variety of heavy f●elinges in his smarting endured changes, as that same calling( spoken of( by Christ Iesus before Magistrates. Math: 10. Did humbly beseech the Lord for help, whereupon the writ that which was in the very instant ministered unto him, even the secret hidden wisdom,& inestimable worth of the mystery in afflictions which the Angels desire to behold. 1 Pet: 1. 12: So manifesting unto the world, that the corrections of the meek, enduring by patience, and silence, are ever accompanied with that upholding, illuminating, and instructing staff and grace of God, even to make them partakers of his very holiness, by sense of a continual discipation of hindrances, and streaming comfort ministered unto them in due season, warranted by the last writing of the word. revel: 22. 1. 2. 3. Behold there shal be no more curse, But the thrown of God and the lamb, shalbe in the viuer of pure Water, and his seruant stall serve him. even so Amen, Come Lord Iesus quickly  
T. L.   

The raising of, them that are fallen  
K SIR I thank you: you are as good as your promise, for that you said you would not be long from me. G Yt is true Sir, neither that I would forget you in absence. K. And haue you remembered me? G. Yees indeed, even so deeply, as to tax myself blame-worthy, both before God& man, for neglect of duty unto you even in the highest degree. K. what in the conference? G. Yees in good earnest. K How should that be? Gent: Nay how should it not be? that we who having received experience by the present assisting grace of God, to make us wade through such a read sea of profane& carnal humors opening way to find our corruptions, and the redress thereof: nay and to feel his presence, by wonderful works sealed with the tears of our eyes, in the assured sweetness of his truth and word not onely To be a savour of life unto us, but 〈◇〉 self in heath,& light in darkness, I say who would not for a favor 〈◇〉 high prlee haue given thankes,& in aged themselves by open bond of acknowledgement, unto a lasting vow of preparation, and obedience whiles they lived? K. why? we did so: G. that we did not: K. I prove we did by the example of the Hebrew seruant Ex. the xxi. G. I think no such thing: that was spoken and remembered to our shane and by way of convincing our open default for not doing as he did, and he shall witness against vs. K. I thought otherwise: G. no no, there vpon& by that very example we should haue unfolded our particular open wants in the feelings of received grace, and haue made a particular page.( by way of conference) how we should escape that we were not found short of the poor Hebrews example? wee should haue conjured all our faculties to give their consent how we might oblige ourselves in an irre-vocable rule of holy labour and strife for obedience in ourselves, to excite others and so second the poor. Hebrewes example, to go to the post of Gods lawe and there in our own persons designed, to be registered amongst those ho having remembered the mastres demand, To love him withall our harts souls and spirits, haue offered our fealty unto his sacred segniorye and engaged ourselves perpetually to erect alters to celebrate his glory, goodness, and love, whilst we lived K. Indeed but you are to austere in this point for we did acknowledge the goodness of God as our happy physician, and wee confessed the admiration of his love &c. G. very true but who offered or payed his required fee? wee resembled the beggar? who receiving alms will bless, and give good words but let the Iustice enjoin him to lay away his roging walks, then will he mutyne and be discontented; and tell me Sir.( for I would deal plainly with you) did we either by prayer, or offered vow unto God, or any way oblige ourselves, to be thankful in the former exercise as touched with the open power, and presence of his mercy therein. K. no truly G. why then therein wee are short wee should haue unfolded his mercies even to make us astonied Eze. 36. we should haue repudiated the sway of our earnalitie: we should haue embraced grace& discarded our natural man by solemn diource; and entred into our rest vpon a new enacted covenant of more holy obedience, by taking vow even for all the dayes of our life: we should haue enjoined these entraled affections of our unto vanity, to take pleasure& their whole dilight in following the example of david who having wonderfuly provoked the Lord:( even so far as the Lord turned away from him) whereupon he felt the horror of everlasting death: yet when God was pleased to give him but one flash of his mercy, the very first words that he spok( asitwere) in open acknowledgement and tendered obedience for favor received was to abandon all the companions of vanity and sin Away from mor all ye workers of Iniquity &c. psalm 6. 8. and for his own person what heavy impositions he enioynend to make all former vanities and sin distasting unto him, read ye item 131. Psal. See there by plain vow and obtestacion, he doth make a covenant with the Lord; that he will not enter into his house, nor come vpon his pallet, nor give ●●rye to his eyes, nor rest to his eye-lids, until he had found out a place for a habi●ation for the mighty God of Jacob: and not being thus satisfied but still dwelling vpon the contemplation of so great received mercy, doth summon all the faculties of his soul and spirit by way of recount, or demand, what he should give again to the Lord &c. 
Psal. 116. 12. 13 & knowing that the only enemy against his obedince would be the sway of nature he did resolve, and judicially determine to take up and engage himself unto the wholesome cup of of Gods afflictions, and give thankes unto the name of the Lord.  
And for his thankfulness to men red ye the 2 of Samuel the 9. and 10. chapters, and there ye shall find a mirror for all good natures to take pleasure in: never to forget a favour received in affliction and distress. K. good Lord be all these things needful? G. why do ye doubt sweet Knight? I fare me you haue forgotten much for was it not agreed( as a special truth) that the violence must 
Mat. 11. 12.  be maintained for the kingdom: and that none but they continued, that violence against customs, and all natures serpintine, allurements should receive the gospel and kingdom? K. yes I confess: G. why thē I pray you tell me wherein we haue in any one particular imitated those golden examples of david? what exercise of violence we haue charged ourselves withall? that the Lord Who hath made us so wonder at his mercies, might but see us resign our wills to the knocking spirit who laboureth to invest us into the sanctuary, by giuing us some change, and renewednes from our former vanities, by conducting us into all truth, I confess for my part none at all. G. see then my sweet hart how rawly I did leave you, which I sorrow and morn for, that satan should enter vpon you but half prepared; and yet did presage unto you in the former discourse, that certainly satan would be very busy with you, by occasion of your former conversing which though you affect not as formerly, yet many heavy temptations would arise& require a mighty recistance against which the remembrance of a solemn vow, devoted unto the Lord: Would haue been a great bar& Obsta: but why do you study my Kni? K. Indeed I haue sinned since your departure. G. the more pitty I feared it,& so haue I done with you, our just penalties succeeding our common default, but I hope neither of us do iy in our sliding, neither the wee be without purpose to stand more strongly by the exeprience of this fall: K I hope so: but it was a happy thing you came again for I had almost forgot all: G. well let us both render obedience& thanks to our glorious God, who passing byso gross a default on both parts: yet ret●rneth in due time,& having appointed A reuhering day shortly calleth us to confer together to make our open acknowledgements of our wants, in omitting our thanks, though we be short of the bet Schollers who brings obedience in their gripps, but alas my Knight haue you sinned since we partend in your ancient predominant sin? K. Not the worst way: but I haue frequented vain company& endured unreformed speeches excesses,& oaths to my great unrest G. But did they unrest you? K. yes the Lord knoweth? G: why thē you pluck at lily out of the Mrs. garden spoken of in our former exercise of prisoners conference; but alack why did you yield? K The Lord doth know I could not choose for since my estate was disputed,& indeed razed,& my fortune translated, I haue had no comunity with those men whose company I desired, and by whose example I should haue been bettered, but haue dwelled in Zodam& conversed in Gomorrah G. The more pitty sweet hart: al this you confess the medicine& most just penalty and soffraine smart for recuring your youth and time misspent do you not? K. O yes, yes with all my hart. G. But tell me what did you mean by this word fortune? you know the Prophet saith all my times and changes, are in thy hands O Lord Psal 35. K. Fortune is a foolery, and received fantastical speech, for I beleeue no such matter, a sparrow falleth not without Gods providence Math: 10: Luke 12, the Lord beholdeth from heaven Psal: 33 53. G: I thank you Sir grieve not though I search you deep, the rather because you may stand more warily hereafter, and abandon unreformed companies. K. how should I? for besides I do not know where to ly but by their help, so indeed I am indebted unto them. G. But you will give me leave to love you even very much will you not? K: O yes I stand the better by your love,& desire in Gods favor. G. Then be plain with me, was it mere extremity the drive you into this company, or( in singleness) some disposition out of your former weakness? I would discover snorting jonah in your own priuitys, that you might hate it with a perfect hatred K. Sir. I embrace your love,& care, and will deal plainly with you? I had a great weakness in bearing their scornful eyes, and the wordsof their abjection that did heavily fall vpon me, and my state being weak, I desired to make myself tolerable amongst them, and so did not respect so much the Lords knoweth what I should haue done in respect of former vows as how to make myself sociable amongst them: G. The more pity well, stand still vpon your former experiences, and haue your acknowledgements in your hand against yourself, and by the Lords leave, the storm shal vanish. K. Alas Sir, I do know I do many things, which though not simply evil in themselves, yet unto me they be sin, because I do thereby scatter abroad, and do● not gather with the saints, and all this by the long endured contempt of my abjected estate, which also I confess for an extreme weakness, for who repaireth his condition, by walking inordinarly? or who is betteres by the unreformed sway of his desires? let him speak that liveth but returneth sad; fearful lodned with distraction and heavy fear from such a banquet of insolency and surfet and heareupon it is, that I pray the Lord be more speedy for my repair, to help me out of these heavy endurings: alas why will not the Lord hear and help me when I desire nothing but strength to resist his enemy? G. Then you think that Sathans hand is in your perplexities, K. yes so far as God will: but why hath satan interest in my desires which both Lords creations G. Nay rather how should he not desire to destroy them? because they be Gods creations? for if they were ours he would not envy thē, beside this you may not demand why the Lord doth any thing for he doth nothing but in all love and compassion unto us: you know how we hanged vpon him& held him with Jacob,& how sweetly he did satisfy us in all things:& we haue failed with him in al things, let the patience and praise be his,& shane& rebuk be ours, he only giveth satan leave to make the fire whereby we shall be fined and made more acceptable to him, but me thinks you look dead, and heavy minded I pray thee faint at nothing, for all the ways of the Lord are mercy truth,& compassion, streaming strength,& swéetues, in all our distresses: K: This is the matter that woundeth me I haue solicited the Lord in a particular frailty these xx. yeeres, and he will not hear me: G. is that your greatest grief? truly this is no grief at all if you attend stil in well-doing& recisting evil, it seemeth the Lord is disposed to haue your continual faithful watch in this quarter of the but tail, K I digest not this, G: well then I will fill your gripps full of gladness even from this your sorrow you say you haue prayed 20. yeeres so did Abraham isaac& jacob so did Moses 40. yeres & diuers others of the patriarkes what if the Lord will haue your faith monumented& registered with theirs for constant enduring, is this no recompense of a small forborn fading liberty of the flesh by designed combat with satan? but behold my poor soul tel me but one thing to assure thy hart the God hath been, and is with thee who hath preserved thee this 20. yeares that satan had never power to touch a hayrs of thy dead? In this fearful encounter continued against the prince of the air, that roaring, raging, walking watching lion, whose malice to prevent the Lord doth a vow, That he will watch continually, yea night& day will he watch, loast satan assail thee: I sayah 27. K: It is very prettily applied you silence me with a sweet clap vpon the lips, to prevent my repinings, and make me smother my foolish words, for indeed this preservation of the Lord assureth, that howsoever ourselves and sacrifices be faulty and unpure, yet he is not jealous over us and them, but even passeth by our spots and deformities, both in the matter and manner of our broken presents before him, as that sweet hony sweet meekness of Christ Iesus in the 7. of Luke: When the poor besotted Elders of Jerusalem came to entreat him for the Centurious seruant, and they pled his deserts, and that he was worthy: A more filthy incense then which, they could not haue casten in the innocent lambs nostrils, yet he agreeth& goeth to satisfy them: See sweet hart what any man looseth by attending, the Lords leisure, K: indeed I thank you Sir, you speak as having authority G: But are ye well? and shall wee reason a little more? K: with all my very hart G: enlarge this privity of sences for I am dull and dead, and uncapable of good things. K: I learn it of you, that being resigned unto the Lord he will give us meekness, whereby we shall even receive the sacrets of his counsel and enjoy the earth: Wee shall also receive patience, investing us into our rest, bringing us crucified unto the world and the world to us: Thirdly we shall possess our souls in the quiet fruit of righteousness: and all this from rendering our obedience by the practise of our restrained wils, in our resolute violence for the kingdom. G: It is very sweetly spoken K: but how feel you? G: nothing well, for I must needs tell you since our former Conference concluded, I haue been wonderfully wounded in hart and mind K: Was your grief for outward or inward wants? G: ah sweet hart thou art a faithful physician indeed: it was for matters of the world, as an occasion: but giuing liberty unto my sences was the foundation, I think so for to be griuedd for want of required duties is no sin: but to consult with our affections is very dangerous; I know the counsels of the Lord are like unto a great depth, and no reason to be inquired of, but thus far I proceed against myself out of my priuties G: but how may you bee so uncomfortable unto my weak estate? you will beware that you cast not down that which by the grace of God you haue builded in me? G: no it is the Lords building, and he will maintain it, howsoever he dispose of my sinful estate: I am clothed with a wonderful thick muddy, benumbedness, as though there were no ●e●dresse for me in heaven, or earth: K: I cannot tell what to say to you, what is your own opinion,? G: Sir it is my ancient loving companion, which hath been long from me: And I rejoice to haue it, but faint to endure it: I means my trembling: And yet the Lord sheweth me even by you, both the cause, use, and end: K: I pray you speak on: G: it is very true my long indurings haue been such, and my general abiections so infestred with the companions of poverty, as I no sooner hear of some dispatch but I enter strait into an over wiening persuasion of vanity, by reason of my brokennes, and the Lord seeth that thereby I communicate myself with the multitude( as a man come out of a strange country,) beateth me home again, and thereupon I sit down and sorrow not for my smart, but that my very weakened sense should let go hold of the violence which I had devoted unto the Lord in all changes thus having grieved my gracious Lord who hath not denied me any favour, but returned in due time in all my distresses, and I haue made a ship wrack of all his favours, whereupon he hath pleased to set before me, the worst of all my estates: all my enterprises broken: and my ends prevented with prejudice: and to let you and the world know it, I writ no dream or fable, thus it was: The credit of my book drawn up, by my ever sweet late gracious renowned Mistris queen Elizabeth hath been long my supply for maintenance, and a councillor great not knowing my weak estate having my book in his hands departed away: So my hope of dispatch frustrate, my book shut up, my debts were great vpon scores, to such as did need as much as myself, and thus not only disabled to discharge that was past, but how to maintain myself till term, I appealed unto others, and offered all interest of my suite, onely to bee supplied for my credit and maintenance till his return.  
These men I found distracted with their own particular wants; so as certainty were to bee expected, but even in my best persuasions, all my hopes fall broken which I did expect: Also he that loved me, and I honoured him more then any man, was so pestered with paying other mens debts as he left both my reputation, and state out of his care, whereupon a general darkness did srprize all my faculties, seeing both my credit and religion exposed to open scorn and scandal: thereupon I fell into the trembling of the hart astonishment of sences, and no great apprehension of deliverance, for my foolishness and overweening was still in my sight: herein I continued some dayes and nights after which those beams, which forerun the glory of the sun did appear, and gave me some light intimating that my fear ought not utterly to discourage my hope since I did know how weak I had been in apprehending a show of my desired liberty, but rather●n ought to rejoice that I find myself by this grations favour and rebuk assured I should not both loose the Lords care over my life and his Gods blessings in my particular labours, will ye see my knight? Nay will the world see and bee astonied? hereupon I did arise and was pretty well, and am still as well as am I sit for: For the Lordis my shepherd, his ●od, his staff, and healing afflictions are mine, and blessed be his will, and nothing but wo unto my will, K: Sir I confess that I haue received strength by you, and that I haue neither strength nor faculty, that I would not power out, for your ease and redress: That heavy plight affecteth me even within, and with indigniteie I speak it, it is pitty that a man of your place, employment, christian care, and love of the Ministers every way, should be thus orphaned both in the Church and common wealth, G: No such matter Sir, I haue been wronged strangely: neither by Church nor common wealth; only for my trial, he the lord hath given my outward estate into the hands of oppressors and mercy less men, to distress me by causeless cruetly, and in recompense of this, he hath sent unto me as those ravens to Elyah the most worthy Ministers of his word, mearestrangers unto me:& these haue both reliued me in prison, and delivered me from the prison, and comforted me abroad: out of your own wants: So righteous and equal is the Lord in all his designs: and holy is his name, will you now proceed sweet Knight? K: yes indeed like a soldier plainly, and yet desire to walk within the limit of softness which you haue taught me: G. The Lord even Iesus open all your faculties, that you may speak not onely for my Better standing, but many others: K: Amen: Sir you know we souldiers having a service in hand, make many surueyes, in our attempts, as counsel of arms decreeth: we view the grounds, the woods, the waters, the hills, and the valleys, where to find desired advantage and oppertunitie, for planting our forces, either for defence, or offence now: Yf we haue any success in part wee think ourselves pretty well and rejoice: but admit we loose all our enterprises, all charges, and a number of our men, poor souls that gave the adventure, are we discouraged? no, no: wee be inflamed with indignity, and resolute zeal, we put vpon us virtuous and valorous mindes, to affect our enterprises, anp wee will tarry and see the end till the last man: for we know if wee can continue, time will by fire, famine, or sword, work the conclusion plausible,( and note my Gent) that this service is not against a merciful Lord, as we attend in our particular suffering, but against a tyrant that desireth to drink up all our bloods in cup: again our successses in arms bee uncertain, but the souls of the afflicted be in the hands of God, and their expected issues most blessed, from a most merciful commander, and therefore let us never shrink, never be weary, but endure, surey, hope, devise, practise, attempt, all good means for our strength and standing, and then behold the odds.  
Yf we fall in afflictions, we fall into The Mrs arms, his mercy doth compass us, he looketh from heaven for our safety, and what should discourage us? they that attend vpon the Lord saith Esayh 40. they shall renew their strength, their wings shalbe as the wings of the Eagles: they shall not be wearyned in their journey, nor faint in their way. Scaelah G. I beseech you, in all our loues that you speak still unto me, I delight to hear you, resemble afflictions with arms for certainly affliction is a violent warlike assault vpon the state of mortality, as is sufficiently proved by that place of Isuah 20( viz) the shalt forget the shane of thy youth,& the reproach of thy widowhood: as though he should haue said, those few speciallots are most heavy, and therefore require a more speedy redress K. Indeed my Gentleman I am not prepared neither able as I should be enlarged, for apprehending many excellent things touching afflictions: as the cause to be the only love of God: the occasion to be our bruising and sin: the use that we vow more holy obedience, the end that we be healed and enriched thereby: An old exercised soldier would fit this excellently, with a simile of arms G: Sweet Knight speak still unto me, and I will give you the right hand of fellowship, both in arm, and in sperituall exercises, for your speeches haue grace and majesty like a soldier complete in his own skill and resolution: K. indeed I would do any thing for you, as you haue laid down your hart unto sorrow for me, but you will pardon, for indeed I am wonderful weak, G: you may bee sure God will pardon you, I and will do you service, K: indeed my G: I haue some enlargement of outward things fallen unto me, and must go into the warres and do confess I am not as I was, when your love, care, and desires, did force tears out of my fast bolted hart. In witness of my misery, yet I would I had a fountain to power out for your ease, and lightning any way: G. even for your own crown, and my Peace, let me writ before you go, howe you haue laid up these same particulars of afflictions: The cause: The occasion: use: And end by resemblance with warres: K: Yt is your turn to apply unto yourself, thiges offered to your consideration: G: But when did I leave you so? What if my astonishment, and trembling do so possess me, as to deprive me of feeling, and power, will youd any the hand of your strength unto me? K: No indeed if I do, my hand forget his office unto myself: Gent: I pray you speak my sweet Knight, K: indeed my men stay for me, G: grieve me not in denying comfort unto me where my care hath been extended and racked for you, K: No, by no means, I will rather loose the service, and since you will needs haue me speak out of my captains array, so far differing from the Prions, I will speak as a captain, to your four poyntes, worthy note in the question of affliction G: Good sweet hart speak unto my afflicted mind, the word of purity and poewr, and know you speak unto the Lord, even in the face of his annoynted: And forget not that his hart will reioyes, and his reins allo, & to hear you speak righteous things Pro: 23 K. now my Gentince you will haue one prepare by way of diverting from the occasion of my service me thinks a fitter preparation by way of example in this project of affliction) cannot be found then from the camp: for if a man my seruant whom I love be wounded( as every man is by sin) then I presently sand for a surgeon, now his wound is not grievous in sense at the time of the wound received neither doth he complain but I care for him in my love: for who feeleth a hurt in sight? or the danger of a shot in the instant when the mind is distracted, the blood set on fire, and the ireful affections of the spirit, deprived all outward sense for the time as in a diverse occasion solomon saith the strength of the spirit sustaineth and reuiuoth the outware sences: So in the exercises of sin for the instant plausible and pleasant, but when out afflictious return unto the law, as the soldier into the camp, then all is fore, stack, grieuious, and vntestfull then he must be preached with instruments, and tents, and diuers appliances haply very painfully: satan is the wonder, he still alureth nay inforseth to breach of obedience in the open declared will of our God, as ready at every corner to wound. The Lord: seeing his seruant thus wounded in keeping his possession of his hart, he presently sendeth for his physician affliction, what is the property of this physician affliction? his property is to make us tel our wound truly and how as we became hurt, and that we desired to be healed with any pains in the world, nay this physician affliction will teach and enforce to try our very priuityes, and thoughts to confessed al to the Mr. the we may be soundly healed Psal. 33 Eccel. 27. 5. Pro. 24. 21: and 17. Lo thus far my G. the occasion: out of the captains love he hath the healing physician: for the use the soldier rebuked and beaten by heady and unwarranted adventure to go out of array, without his captains priuety confesseth and prayeth to be remitted, and healed and he will all his life long after serve him more carefully and in soberness: he will love his captain and beware of heady rash aduerntureses after,& ever haue in his hand& hart the love and regard of this healing commander, and so trained in temperance& restraint by applauding his happy deliverance and recuring, shal grow delightful unto his captain,& what shal be the end? even this: he is healed his credit& charge enlarged, his whole estate re-established, for his commanders designed, groweth an expert man, able to be leader& trainer of others in service of highest weight& continuing constant in his devoted service, dieth with some, and is buried in his colours: right so in the spirtua●l conslicts a man approved& made wise by Gods chastisements, is called and prepared for touch service, both for his own person: example& training of others, and haply to lose his life for keeping possession for his Mr. whose pra●● it shal be registered with a holy memory among the saints: so ye see my Go: for hast I make haply large speed,& short sense, but unto you it is for whom I owe my very self,& do give you a slower of your own three if I haue failed tel me before I go. G: That is to the matter for you haue comforted me, as you haue received very faithfully and I pray you sweet Kn, let me hear you speak of obedience a little before you go, even to bind all my service unto you, and for more gain from our reciprocal profiting by our mutual layth, for indeed I 
Rom: 〈◇〉.  am weak in some points persuaded unto you: tel me therefore how obedience may be resembled with arms unto him who demandeth nothing but love, and a resign●d will for his whole kingdom: K: Why will ye charge me thus, being new entred into the Camp. G. Best of al that you may carry the will of God as your ensign change the truth whereof you haue unfolded unto others for your last farewell: K. Since you will haue unfolded unto others for your last farewell: K. Since you will haue it so, as I conceive raptim, I take obedience, to be as you haue described it, not only our will resigned but also an industrious& utter bestripping of nature: Thoou shalt love the Lord thy God with all thy hart &c. and thy neighbour as thyself: Now because I would be gone to avoid all suspicion of impossibilities, and difficulty in this command wee must ever in all our violences and constant adventures, Carry Christ Jesusi for our ensign in our Helmet who is the stability, accomplishment, ends, and concellor, of the Lawe. G. How can he bee said to bee the stability: Who abrogateth 3. K. you mean not that I should go this night I perceive. G. not with my will. K. well to your question Christ is the stability of the Law because he hath given obedience unto it, and a voweth it righteous, also because he paid the extremest price for satisfaction of all required duties in others: by the very letter thereof, and having rendered whatsoever is due thereby hath canceled it: Now obedience is the record, whereby every man shall know, Whether it be canceled for him or no: Was it not then even in very reason equal that the Lord Iehouah should lay a heavy yoke vpon the posteriity of disobedient Adam, who so quickly made sale of the whole garden wherein he was shriued in righteousness and holynes,& who kept the watch then? who made continual claim then? and least wee also should fall into the same provocation,& be concluded in the penalty, it pleased him to establish this Law, which if any man will rather choose to keep than walk in obedience: well: he shall live by the Law: but for an ever sure anchor the lamb proclaimeth, if any man will seru 
Mat. 12.  me, let him forsake himself, and take up his ●rosse& follow me,& if any man love me him will my father honor: joh: 12, 20. Here is the crown of happy obedience? so that in us remaineth nothing but that we keep our wils, free from consent of evil, and the rest is fulfilled: G: It is not so smala matter as you make it, for I am sure you allow that concupicence, in very thought is sin, K: I do so in the general censure of our mortality, wherein all is concluded under sin, to magnify the grace and free gift of God: but no otherwise,& that which I speak I had it from you. G. it is such a sin though sleeping as( if imputed) is dammable K. that same it is well added, so doth the Lord speak out of his own tender affection unto Ephraim, jer. 32. If I can forget myself, or if the heauens can be spanned, the said numbered or the seas fadomed? then will I fails my covenant with Israell: The like speech he hath in the 54. of Isaiah. If I can bring the waters again to drown the world then I will fail and forsake the afflicted jacob: G. you pass ever too slightly K: You haue abused me the more, for I writ nothing but what I haue received from the Lord by you: G: I say the sin of cogitation, though sleeping is a foul sin: K: So say I? what then? G: Then I say the holy Ghost dwelleth not in a foul hart: K: Where doth he dwell then? For the Apostle saith, that in him there dwelleth no good things: Ro: 7. and that there is neither will nor deed in him to goodness, Phi. 3: and the prophet jer: says the hart is deceitful and wicked, above all things who knoweth it, Iere: 17. 9. and in the 6 of Gen: it is said that the very preouarication and secret cogitation of mans hart, is altogether evil from the beginning how say you now, my Gent? Ge I pray you reconcile the places: K: ye very easily The Prophet saith, Psal: 66. Is I regard wickedness in my hart, too Lord will not hear me: that if I entertain and dwell vpon wickedness to take helight in it: So not my foul heart, but the delight of my will maketh me distasting before God: G: But I cannot abandon unrighteous thoughts and cogitations, no not sleeping and you know the Apostle enioynneth our very thoughts to be clean, K: There is the trial of our obedience, in labouring still, and patiently enduring the penalty of our rebellious descent: he persuadeth only, enjoineth no such estate unto any man: he doth not charge us with our sleeping, with ourwaking and wandring cogitations: G. But what remedy for this state, is there no help? K: I return your own answer to the like question redress there is, remedy none: G: how is that? K: truly wee must hold in all our ways a moderation of diet, and restraint in all outward things: and call instantly vpon Christ Iesus, it is of the nature of those divels which will not be cast out, but by Fasting& Prayer. Which do help very much against the violent assaults of sin: but cogitation thoughts decyeth onealy by attending, instantly vpon the son of God: and that I may confirm all my opinions, according to your desire: from the presidents of arms: If I charge my man for a watch in my quarter, and he by violence is affayled to betray me,& the enemy, doth enforce him to Parley with him, and he taketh time to give answer, and in the night following dreameth that he belrayeth me: Shall I for that dream take and execute him as a traitor? no no, I will rather allow his discretion, to entertain them that he may unfold, and discourse still the purpose of their plots, and bee better able to prevent them by this expereince, so long as Treason is not in his hart: And no less will the Lord make the very assaults of sin; profitable unto us, by illuminating our mindes to discover their ends, and we shall give more glory unto his grace, and stand more strictly by a lamentable view of our former slydingers: G: I pray you tell me how this is to resist the beginning, and abandon unreformed societies? K. is it true? I pray you who is waspish now? Indeed you think you haue me at a nonplus, but I will use this, your objection as a motyue to stir up my faculties to find out satisfaction for you: Therefore thus: you know the proportion was produced from your conceived griefs for dreams, and sleeping cogitations, which I think I answered fitly from the dream of my seruant, coming from Parley with the enemy, for that further leave, wherein I give liberty of parlaus I did restrain it, if his hart befree, so I say according to the truth of a mans hart, it is simply not unlawful to admit contemplation, of sinful cogitations, neither to haue conference with sinners, for thereby he may gather a deeper experience, of their loathsome ends: and where it is said wee must resist, beginnings it is counsel unto men, weak and frail by their own inherent dispositions, and inlining to sin: so I think the proportion is cleared in every branch, and every just suspicion in the rest of my example: and so my ancient lover and Master I say, quid tuum igitur. The state of the heart and will is all in the whole: for as parley with an enemy is lawful for a trusty seruant, so if he bee unsound, al is unlawful ab initio: G. my wants and woes be heavy unto me, but gaynfull unto you, for now you see how the Lord: hath loved you to make you so profit, as that you are able to comfort others with that which you haue received, see also the truth of that I said unto you how little assurance any man hath of his standing, for many fearful tentation haue shadowed all my feelings, since I see you before now: and I do thank the Lord that I do se his watering vpon our conference: for it joyeth my very hart to hear you speak: and thus do I rececapitulat your speeches for they be pure gold: you conclude, that the Lord demanding our loues, with all our harts and spirits, and our neighbours as ourselves doth summon all the faculties of our mind and spirit unto the whole obedience of his declared will, even so far as to labour for purity of thoughts to abridge our desired liberty of vain words company and sinful exercises. K. Now truly you haue spoken like a Mr. and exceeding my capacity, prudeut cause for brevity: I would I had in such manner conceived and profited by your happy enlargements unto me, on heavenly things. G: Well sir I thank you now the Lord be with you. K. Nay as sure as I live I will never speak last, whiles you may speak for I am unfurnished in one great and dangerous point to bee graced in fight and arms which may and is, likely to fall vpon me.  
K. me thinks in this matter of obedience, you do like me less then all the rest: G: No marvell: for I  told you that herein consisted the accomplishment of all our whole righteousness, and holy conformity vn to the lamb, in showing our lights by renewed ways, to glorify God. K. This is wonderful to hear you of this opinion that I must pass by the Lawe for my salvation: G: Your own words confounded you, For by Christ Jesus you pass it indeed, whereas otherwise you should stick fast Eternally.  
But I pray you be wise and pray for an understanding hart, and hear me with grace soberness: you were lately in prison if ten thousands pounds Execution had been laid vpon you, and a friend of yours of his own mere compassion paid the money, and did enfranchyse you, and for a full recompense he onely prayeth you but to love him, and his children, were you not a monster, if you would desloure his daughter? K: The comparison is not alike: G: show the difference: K: In this: that by my very inherent corruption I am continually enforced to lust murder, and what not, and cannot prevent it; G: You haue been in your old company, and adulterated your spirits, and desyled that meekness, wherein I left you for show you me, wherein anything is required of you, but if you love the Lord and give sound obedience by continual labour as you ought, I say tell me what Christ Jesus hath left undone to dissoden you of the whole Lawe, as well for cogitation as and required nothing of you but that you defile nor his Daughter, his espoused wife, his Temple and his own chosen seat in pour hart, Kni: But who can be pure in thought which is the transgressions of the Lawe, and violating all obedience Gent●●uen he that grieveth for the impurity of his thoughts, and prayeth instantly unto the lamb Christ Iesus, to help his impurity and wash his bespottednesse, and doth what he can by abandoning filthy company, and occasion of sin, and for his rest taketh hold of him, Who hath bidden us cast our burden vpon him, and call vpon him in the daies of trouble, and he will hear: Psal. 50. 5. and 34. because he knoweth that our burden must be made light by him, and our weak saith to apprehended his promises, must 
Mat. 11.  receive strength from him: Whereupon it is, that the Apostle calleth our righteousness the righteousness of God. Rom. 2. What can you say my knight, for any impossibility imposed vpon you by the law? K: Smilingly: truly nothing Gentleman: do you smile? beware of an evil heart, and seek to weep for your proud and profane words, which argue you revolt from that you were: and I say again, sorrow that ever satan should so haue seduced you, as to make you mutiny and accuse our sweet Lord, to haue delat prejudicially with us in his most equal statutes K: I pray you good my Gent: conceit me not unkindly Gent: What shall I gain by censuring and grieving you? for satan meaneth to weaken me by your relapse: but let you and I, and all the world, beware how wee dally with the divell: for if after such a searching, washing, and healing of our hearts, the Lord hath thrown satan out, wee reciue him again into conference, and forget our continual claim, no doubt he will return with many worse then himself, and cast the Lord quiter out of all our holds: and so our ending shall be worse then our beginning. K: I pray you sweet Gent:( who hast with such labour and care wrought tears out of mine eyes) haue patience with me still, and from some part of our former discourse, enlarge 
Prisoners conferenc.  something vpon obedience unto me, I shall thereby more haply be more capable. G: I haue  told you already that it is a friend, a companion, nay the mother of meekness and patience, because there must be some adverse opposite occasion, unto natures aspirings, whereby meekness even byobedience to the law resisting, prevaileth: And so possesseth her soul in patience, which apprehendeth 
Mat. 10.  hope, which ministereth assurance, and begetteth watchfulness and that fear which is blessed Pro. 23. hence groweth the violence for the kingdom which ground vpon faith, the foundation of all, inustereth us into the very kingdom itself: as very sons and heirs with Christ Iesus even as stones be compacted in a building I go to my father and your father John the 14.  
K: you speak very well: but teach me from our former conference, me thinks that doth savour and settle better with me: G: Indeed I would do any thing though you haue wounded me by your careless questions. K: I pray you forgive haply I grieve myself G I pray you do so: and take for a rule to examine your hart that same demand of the Lord in the former exercise, my son give me thy hart. K. I would give it but he will not take it G that is because you 
Pro. 23.  dissemble in your offer, for you would not give it wholly but by parts, and he will haue all or none, and now to silence you utterly, that you may by rebuk, learn to make conscience of your words unto the great God, speak unto me in the word of truth how many times your whole will in words and deeds haue consented unto vanity since I left& you promised to give your hart, speak before the Lord: K: Nay good Sir be not so peremptory with me I beseech you G. I peremptory? no far be it from me: but according to your demand from the former conference I set a glass before you to see& find your spots in your own face, and not in Gods glorious face, by this you shall see how far you haue been from giuing your hart accordingly as you seemed willing, and yet you fear not to accule the Lord that he will not take your hart offered unto him, and lets beware of his greatness, though his goodness be infinite and full of Longanimyty O that some of those poor simplo seduced men, who will be called catholics, and slander our Church for liberty to sin, did but feel what I feel even now when I writ this of horror and astonishment& trembling of hart, for disobedience in youth, in age, in ignorance and knowledge? so as indeed I am almost strengthless in my apprehensions for deliverance and therfore sweet Sir let us both learn thus to examine ourselves: if we be given to the 'vice of the flesh, let us abandon all secret cogitations of vanity, all company of such as by consent or example, may kindle the sparks: if drunkards, abandon the company of idle and loose men, who pass their time in tippling and drinking for not only the drunkards, but the drinkars are exempted from the kingdom and if the Lord find us faythfuly labouring thus in the work of his vincyard, he will so affect us, as to take our harts whether we will or no Tales sumus saith a father qualia sunt quotidiana Coloquia &c. now our obedience consisting in a posible continuewed violence to give the Lord our harts what unequal or unreasonable things is demanded? nay what greater& in reason more desired happiness, then that the Lord will abase himself to demand our harts, to mould and knead them anew for his own delight and table, and as for the same Law where at you so stumble I pray you: and let al men hold this persuasion, that nothing at all is required but that by prayer, and amanly abandoning sin, may well enough be obtained hoth for our freedom from the bondage of sin, and slavery of sin: as also for that other more glorious end to be engrassed unto Christ and so united into the duty, K. I haue one other doubt shal I bewray it? G. If it please you, K. what needeth the Lord my labour to help him to renew my hart, and change, G: I demand of you why a Master will try his seruant before he trust him? but I will give your a reason: he demandeth your labour because he loveth your obedience he that laboureth not: must not eat: and because his demand should make your repudiate and swear a perpetual divorce betwixt satan, sin and that hart, which you haue given him you must show yourself to encounter the serpent I told you of a continual: day me alas I am but weak hearted myself and these your doubts do wound me: for it is not yout sin, nor you speech that indeed doth perplex me so much, though grieve me, as the vnfounlding your wants do speak my particular failings in my standing, and therefore let us labour that we may by Gods mercy prevent a total and final revolt. and I hope all the death that ever my spirit shall taste of: for the last ●eperacion that is a sweet passage, and though it may be painful yet the Lord will assist unto the end, and the remembrance of what we strive for will make all things easy and sweet neither do I complain for any thing but for want of conference and counsel to stand fast that I might take delight in the Saints, yet hereein am I letten fall, and wounded past all my strength I am that reproached Cast away zion whom no man séekest; after, and even abashed to repair into their companies, by alienation of their countenan: ces, so am that man subject unto Salamons censure, Woe unto him that is alone. K: Well since I see your exceeding love and care of me, even to grow into passion by view of my vnreformednes, as a thing peculiar by sense of others smarts that your own mileryes seize vpon you, give me leave to extend that strength I haue to comfort thee my very sweet companion. G: Will you love me so much? indeed you know not what you give unto the Lord by that means, therefore I imbrance you and pray the Lore make my heart worthy your counsel, and very deep kindness. K: against our next meeting, I will desire of God to give me a word of comfort for you. G. I thank you sweet hart: for indeed I am so much casten away if there were no other cause, But that I writ and profess christianity: K. I swore it is true: Well I will 
Deu. 2.  leave you a little. G: The Lord rideth vpon the heauens for help of his Church: The eternal God is thy refuge: and under his 
Isaiah. 62.  arm thou art sure for ever: He shalleast down allenemyes and say destroy them. K How do you yet my Sir? What read you? G. An excellent place of Deutronomony and Isaiah. K: Shall I know them? G. Yes I pray you read them. K. it is a strong hold indeed, well, you will give me leave to deal in all love with you, as you did with me? G: Yes with all my hart. K: Then I will proceed with you, as you did with me, that there may be no love lost, haue you kept that violence in yourself, which you ympose vpon me as a matter of such necessity. G. I thank you sweet Sir: No the Lord knoweth: for I did think all the worst had been past and ouerweened myself, and enlarged my hart unto foolish presumption, of liberty, change, and what not. So the Lord did even faithfully strike me in the hart, and I was even all dead K. But ye did not commit wickedness? G. I know not: for I am sure my hart was very bad, and forgetful of fromer vows, and affections did foolishly press after, desire of liberty. K. But you did not proceed unto ill transgression? G. I transgressed by conversing with the unreformed, and enlarging my hart unto vanity. K. for the latter judge yourself; But for the former it was the Prophet Dauids plight, Which complaineth he was forced to dwell in the Tents of the ungodly. G: indeed my sweet Knight, give what censure you will, for I am guilty of the transgression of the whole Lawe, both in knowledge, and feeling, and so indeed am even at faynthing. K: There be four special uses in your estate. First that God will not haue you perish with the careless world: Secondly that he will not haue you long out of his favour by straying abroad: Thirdly that by all your fears hereafter, and astonishments whatsoever, this is his onely purposes crying aloud unto your hart, Come unto me call vpon me, why wilt thou perish in thy sins and presumptions. And thus preventeth by timely returning that you shall not be famished for want of outward means and lastly wee shall receive the prise of our high calling even by the open experiences of our sences.  
Therefore for a during rule, let us haue the Lawe before us, as a glass every day: and be sure to examine and try our harts, touching our predominant sins how wee haue done that which is commanded, and resisted that which is forbidden, So shall wee appear resigned unto the Mr. of the combat, Who will give the victory unto those that strive lawfully though never so weakly. For faith consisteth not in the measure,( but in the affectionate desire this I know is heavy unto nature, but sweet and easy unto grace.  
But I pray you Knight, are you willing to confer with me in earnest, and purpose to labour for the kingdom?  
K. Yes in good earnest. G: then let us inform ourselves from the preuidice of our courses, since that love of God cannot move us, and let us dwell a little vpon that place of Peter: What profit had you then by those things whereof you are now ashamed, let us examine our own harts what we haue gained by sin? let us examine the state of others how they haue gained? and set down our resolution, and iudgement according to the end? and let us propose the 'vice of the flesh for the example. K: So wee shall make ourselves odious. G: not at al remember how the incestuous man was received and kissed of the whole congregation, after sorrow for his sin? Nay see the compassion of the Apostle: that he should not be surprised with sorrow: I fear me you will still dwell in the flesh 
1 Cor. 3.  pots of egypt: odious? Let me be accepted with Christ; and a straw for all the fantastical children of vanity in the world: For if we haue not proclaimed defiance unto their courts and alyances, al our vows are in vain, now for the motyue to undergo this combat, since our victory is laid up with Christ Iesus, what should dismay us? The scorn of the unreformed? alas, what haue wee to do with them unless by way of contagyon in their fellowship, the virtue will love us, and take pleasure in our communitis, read our exercises, and fight with us, in the spirit for holynes and obedience as the Apostle speaketh: and wee ourselves by our willingness and Gods blessing, Shall forget and smile at the shane that some foolish shane, which appeareth in our changed estates, Isaiah 54. wherein our very beauty is changed by our correction: This shall be forgotten I say, and in account prized, a high service unto the Lord,& we shall haply enjoy our beauty again, as those which being deluiered from fear, serve the Lord, in holynes and righteousness all the dayes of our lives: O that wee had understanding harts, and stable parts in us; I make no question: but you and I do know some men so horribly confounded in wheredome, as having great livings they consume all vpon filthiness and pass their time at plays, that same profane exercise which robbeth the poor, and indeed is the Semyuary of al unclean and filthy matches: a reverend father in detestation thereof( Tertulion I take( it writeth thus. Nihill est nobis, nisu auditu, vel dictu: cum iuspudicita heatrae. But wee will return I haue wronged you sweet hart: but you, will pardon I would remove what ever should hinder our very open, and plain tendered obedience unto the Lord, and must confess unto you, that in seeking to strengthen you, I am very weak and casten down myself, for no small or ordinary tempests, accompany my hart even to disable, and cast me down quiter outright, refused, scorned, contemned; even of those who before they knew me truly honoured me, and now they see that the Lord hath drawn me through this read sea of lingering attendance, depsise me, and dispute my end; alas poor weak men: For the Lord doth know how desirous I am to do every man right, and grieve even deeply that I haue not any things, either to sell or pawn to pay them: that the creartions of God in my hart might rest without their mutining censures, but herein is my death, as that same designed quarter for trial of obedience.  
G. then thus: we in our prodominant sins pride, excess Luxvery or whosoever, haue continued not only the time of our youth, but even of ourage; of ignorance and knowledge in them a high measure of provocation then affliction that happy visitor and remembrancer he seizeth vpon us, and we cry unto God, and if he should deliver us presently we should gain as little as pharaoh by Moses rod but the coal was put unto his lips, by the sling Angel the he should not hastyly forget the message whereunto he was designed: and why should not wee suffer the time of our curing, according unto the wilful sway of our carlesse wandering? and pray se the Lord that hathnot consumed us, in our guilt, So it is proportinable that wee do endure a heavy distracting age, for a long misspent youth: excess is to be cured by want: the 'vice of the flesh by diseases fears, and poverty: why do I despise the portion and medicine? if I know myself wounded by guilt and so of nearest must I be strait discharged as sone as I cry for smart then shall I gain plain nothing: why were the israelites, exercised 40. years in the wilderness, but to inculate& pound the perpetual, acknowledgement of their mighty wrought liberty and enfranchment out of so strange a captivity being the very birth and propagtion of the Church: therefore wee see the ordinary course of goods saving prudence in the depth of his love, to afflict us even to the same end, not otherwise then as need requireth 1 Pet. 16. what haue we to do with lymmiting of times? but let the Lord alone were it not a strange speech a wounded man should say to his surgeon: This is enough,& thus long will serve: No, no we may not so proceed, nether must we be weary, but walk in the image of our redeemer, in patience, obedience,& meekness, we haue not yet resisted unto blood: we must work our our salvation in fear,& so finish our course with ioy. Since the Lord is God,& pitieth the state 
Heb. 12.  of our mortality, why are we dismayed? and why fear we? sithence al the world feareth him that defendeth us, as we haue had experience this many yeres, you are not usually so dull and dead, how chanceth it? what is the reason? K: Nothing but all well. G: Well, will you stir up yourself and I will report a strange story of a distressed man, as you haue heard, whose peace, happiness, and wonderful reward was such, after many fearful endured tempests, as would make all easy and sweet unto you and me, in our more easy conditions. K: I pray you quicken me with it. Ge: Then I partly say unto you an afflicted man, who having passed of long a read sea of tempests and storms, it pleased God to touch him in his children, in his wife, and in himself: the mother fell into despair, the father into the passion of the heart, continual watch and care was had to dispossess them of all the living they had, if the were absent, this man in this woeful perplexity, must of necessity repair to London, he must carry his wife with him, he must leave his living and his children even to the devourers; the Lord said unto him, Get thee out of thy fathers house, and he did go: he had neither money nor means, but by selling of that which should haue been the stay of his children. he had a hundred pound to pay at London at times already past, his wise with child, he in continual danger of arrest, and to be taken from her: was not this a heavy plight my knight? K: Yes the Lord knoweth: I Pray you what was the end? Gent: gracious and good, though heavy and fearful for the time: for being in the journey to London, news doth meet him, like that of job, that his aduersaries in law, are continually at the Exchequer bar, and if he do not make present appearance with his counsel, both his cause and credite were utterly overthrown. This cause could not be maintained but by money; alas he had none, nor peace, nor hope in his estate, neither was lye able to devise any remedy: all men seemed to wonder at his extremities, and were weary to hear report of them; the heauens denied to smile vpon him, and the earth had cast him out, his children at home in danger to be swallowed up and case out of all: well in this woeful plight, without any hope in the world but as a man carried by officers to receieiued ment in a consistary of cruelty,( or such was his feeling) he came up to Lond●n, never man in such misery for fear of arre●,( which he continually expected,) as fearing thereby the utter overthrow of his wife and casting away of her child, in this perplexity bee repaired to his creditor to whom this hundred was due. The creditor seeing the state of 
D. P.  the man wounded, both in body and mind did wonderfully comfort him, and raise him up to apprehended the promises of God, and not only with words but preventing him that he should not grieve for failing day with him, did give him longer day wi●lingly, which he did not onely perform, but( digest well what I writ Knight, nay let all the world digest it) for a thing memorable both in God, and the party: This Creditor understanding of the great charges of the poor Gentleman in the C●●ty, and that his causes in Lawe were presently to bee managed, did demand of him what store of money he had? at which very words the Gentlemans hart did break and he did fall into passion, which he seeing spoken thus. Nay: beleeue me saith he, we will not haue money matters make us so sorrowful, and so to conclude did lend the Gentleman threescore pound more vpon his own hand: Whereby he recovered 
A rare Creditor.  strength to himself, comfort to his wife, and overthrow unto all his adversaries in Lawe: what say you my Knight, haue I not stirred you up with a story K: Yes wonderfully I swear unto you. G: Then take for conclusion as great a wonder as this. The Mr of the house where the Gent: and his wife lay, at the read Bull without Newgate,( being about to depart, having paid all, demanded of the Gent: what store of money he had, the Gentleman answered he had not much, but that he thought would bring him home into his country: The Mr. answered, well Sir I haue no great store of money to lend you, but such as I haue, take with you to borrow money of if you need, And so delivered him 3 fair gilded ●●iuer bowls in a case to be carried at the saddle how, and willed him pay for them at the yeares end 26 pound. Lo my worthy Knight how all these fearful tempests did sort into a sunshine calm of happy deliverance, lo Sir what cause haue wee to sorrow that wee should forget thankfulness to this Lord whose eyes tend vpon the afflicted, for you know we concluded that when the Lord would make a constant diuorece betwixt us, the word and satan at once, we should find all Sathans practices inflamed against us, as they were against this man in example: And what gained satan, though the man for the time was strengthless? Yet God did see that for his own glory he made him, without power to help himself, and therefore he did manage all his matters, and gave him Conquest, even satan vanquished? did ye never read nor hear Sir, the story of a reverend man who having been long afflicted, and after finding some rest did grow wonderful heavy hearted, and a friend of his coming to him, fel into a bitter weeping taking up the complaints of zion the 49. of I sayah that God had forgotten him, and his Lord had forsaken him? I assure you my Knight, I haue been some yeares together in the trembling of the hart, and it hath ceased, and I haue feared more then before, an when it hath come again I haue embraced it though no creature so bad and barren for making use as myself: it is my sin,& I desire others to make better profit of mysteries of our dear God:& beseech him, the world may learn by the example of my long continued affliction, not to dally with satan, in a service of so near required attendance, as I haue much abused: the Lord even Iesus forgive me, for I am so broken& abandomed comunitie of the godly, thrown out into the places of disgrace, that I haue much ado to prevent even gross evils: it shallbe better when the Lord will. In the mean time let us return& deeply stir up one another, in this sweet and most rightly required, obedience: K: I pray you make Away Gent: G: look ye Sir if a Lord of a mannor bee confined nere an usurping neighbour who pretendeth title unto his Lordsship, and for his own defence the Lawe presscribeth that continual claim be made for continuance of his right, if you be put in trust to make this claim and sail therein, are you not criminally guilty being made acquainted before what weight the matter was of. K: Yes in good earnest. G Why then thus my sweet hart: The Lord by the redemption of the gentle Iesus hath choose for himself your hart, and my hart, to haue I say a peculiar mansion for himself, and this continual claim bee made for the lambs right, now from the beginning satan will haue enmity against the saviour, For it was so decrée● to engage the Children of the covenant, that for exercise of their continual claim for the 
Gen. 6.  gentle Mr. the should stand in the gap against the intruding satan and make continual claim, this is the matter required of us, this is the price demanded even for our whole, and perpetual salvation that our harts souls& spirits strength be prepared in defiance of satan, to defend our Mr. his possessions, and specially since he hath pleased to make our evil harts a mansion and palace for his sacred residence. K: But I pray you do you this duty yourself?  
G: Alas I haue  told you that I am woe, that I haue not and do it not, why will you still look vpon me, who am ten thousand times behind all men? the question is not who doth this duty? but what degree of faithful obedience every man ought by labour& watch fullness to aspire unto, for glory of his own Creator, Redeemer, and Redemption? and to seal up the certainty thereof in carrying the lords image and discarding the world, it is the continued enmity in our own bowels, against our strong natural man, that offereth the acceptable obedience, and violence for the lambs rob: righteousness and kingdom which shall invest us into the assurance of faith and possession of our souls, In this quiet fruit of righteousness which is called our rest. KI pray you Sir what is obedience.  
Gent: Obedience I take to be a harbour of a working hand 
Heb. 12.  of Gods spirit by regenerating grace: Apprehended soundly by Faith: Established by hope: continued by love: Distributed by violence, out of an industrious commanding rule over the whole body of sin: Pressing after the Author and finisher of our faith. Heb: 12: Thus I conceive by reason of the continual apposition betwixt nature and grace: For grace respecteth the Masters demand of our whole hart, soul and strength: and nature dwelleth below opposing against this holy preparation, and pleadeth for the world and momentary vanities: but in a word for the knowledge of obedience digest the whole Lawe and every particular branch thereof in your hart, and where you find disobedience the contrary thereof is obedience and I will give you a fine rule from the word even the 30. of Isaiah which shal be your light, and your staff: even the spirit of truth In all the alterations of your life, shall by an effecttuall word sound in your ears, this is the right way go it: that is the wrong way avoyde it. This is the heavenly permonishing grace of God, who both sheweth us what is harmful in our walking to avoyde it, and of itself helpeth us to pass by offensive pits, and remove the snares: God never requireth any thing of man, but he knoweth that man hath neither will nor deed of himself to any performance, and therfore doth attend, and as it were, hold the torch himself to take view of our beginning,& endeavours for obedience and he himself will work it out for a most certain, and sweet acceptable 
Rom. 8.5.  service unto him, and thus wee fulfil the whole Lawe of God: Opera dei sunt peccata tua sunt et cum premium venerit sua dona non tua merka coronabit K: I am weary I can tell you G: So am I, I assure you a little, but let us recreate ourselves with a question you shall pose me if you will, or I you. K. What is the question? G. It is this because wee haue spoken much of patience and meekness before: Let us now inquire how obedience is allied, or rather knit in line of blood with meekness and patience, and whether it bee a Mother or a Sister. K: a Mother it cannot bee. G: Why? K: Because they bee the gifts of God. G: That is nothing: shall wee say that love is not an effect of the spirit, because the spirit is the gift of God? and shall wee say that prayer is not the infant of Faith, because Faith is the gift of God. K: indeed I am sad and dead hearted: G: Nay it may not be so, for wee confer to praise God; sadness groweth ever from corruption or from censure thereof, when it is private, therefore let me not haue you sad, for when you were not so strong as now, by the grace of God you never discouraged me thus: But I remember when I was a boy sent for from school unto my fathers house, if I stayed a week there, I should be more untoward a month after: So I fear me you haue wronged yourself by abusing your liberty. K: indeed you do touch my very right, and in respect thereof I am sad at the hart. G. Well: according to the truth of your sad hart in compunction of any thing misdone, the Lord is favourable: and I pray grieve me no more then is fit, for I am not so strong as I haue been: stir up therefore yourself, and let us speak of this kindred( as I may say) betwixt obedience, meekness, and patience. K: In leede I am not able. G: Neither I: but let us show what we think( weakly as is) and the godly learned will help vs. K: Good sir, I cannot; neither can you I think. G: I thank you for that motive, to make me delve deep into all my faculties; and I say Obedience is the mother, and I 
Obedience Mother.  prove it thus: there is neither known meekness nor patience, but in regard of some resisting violence offered unto nautre or grace, or them both: but Obedience is the common mother which giveth example both to work Resistance, and to endure wrongs( for the commandement sake) therefore from obedience, as from a common Ancestor issueth both meekness and patience: for hos is it known who is meek and patient before some temptations haue made try all of their obedience? Then the mother that hathlearned to endure all for her well-beloved, shee paryfieth her Childrens, meekness and patience, and biddeth them be still I leave it to the learned: onely this I conceive as yet so obedience is al you are my friends saith the Lamb if you keep my commandments which is onely and solely by obedience, for as tribulation trieth obedience so immediately obedience, bringeth forth patience, K: Nay the place that you alleged as: you are my friends if you love one 
Iohu. 14. 15.  another G: well we wilnot contend for the matter you are something waspish and deceived herein at this time: but show you the difference: betwixt obedience and love indeed it will either quicken you, or astonish you the more, K. nothing at all: we may love one another, and be far from obedience G: that is the thing in question and impossible since love is commanded answre Knight. K. I prove that love is only in outward things and the Profit saith my goods extend not unto thee but to the saints below, so we may love our neighbour for al we haue outwardly and yet be disobedient, G: Alas 
Psal. 16.  how weakly? hath not the Lord command our goods because he hath on need of them? it is high time we should meet again for the first branch of the command is to love the Lord our God withall our hart soul& strength &c. wherein is contained that by force of this love we must seek for the knowledge of our God for Taniuus d●liginaus quantum credimus. K. Very good: G. And do I ove myself no more but for my outward goods to eated ink sleep, and come in when it raineth? and haue I no care to the word and to keep the sabbath, and to aueyd open impietyes? if I haue this love and knowledge for God in myself? I am bound to labour as well to invest my bretheren thereinto, and this is the second table wherein the first is established as in link break one and break all, so the truth is, that I must show the ove that I owe unto God by drawing my brethren to the obedience of his law, and this is a whole and sound obedience for the members cannot be separated from the head neither one from another so it is a high degree of obedience that we labour to invest others into the same knowledge of true obedience unto the whole law of God, with us as well, as give them a piece of bread, or a nights lodging K. But who digesteth or practiseth this? G. I pray you let me not find you thus perverse what is the rason man? because you are come to school again? what if no living man do it. Is it not therfore the commandement of God: K. in good earnest the Lord be merciful unto me, the hearing of obedience& that must quiteabandon all unreformed company, though I knew enough beforeyer did surprise me, but the Lord be merciful unto me I say& will by his strength arise,& I pray you my Gen: help me with your desires indeed I will: but truly the only peace of all desires and quiet rest in spirit is from this same obedience, which satan maligneth, that we should agree in: But the Lord shall bruise his head, and give us peace, and therefore do you tell me sir, from that experience you haue of God and from those tears which dropped grace unto your heart, what is your own secret conceit of this obedience? K: I must tell you it is a most heavy ymposition unto me, considering what I feel. G: Haply as heavy unto me: but this must quicken us to more careful labour, and not discourage us: let God be true, righteous, and holy, and all men liars. K: But I pray you can you give obedience to the law? G: Yes that I can. K: Then you shall live by the law. G: So I will For Christ came to fulfil the law: Christ is your stability of the law, and even he the slain lamb, is given unto me with all his holinesse and righteousness: whereupon the Apostle concludeth; That the righteousness of the law is fulfilled in us by him. Rom. 3. 4. K: And yet yo say you are a heinous transgressor of the whole law G: SO I am truly: but my humble and hearty acknowledgement of my transgressions, is my strength, and taking hold of my saith, carrieth me unto him, who hath fully both satisfied, and canceled the law: For he came to save sinners. K. May every man hold this assurance? G: Yes if he haue the same faith. K: You answer me with if. G: Good reason that I deal plainelywith you: for Christ came to save believers, and if any man beleeue not he is none of Christs: but he that believeth is passed from death. Whither? Surely into life: neither into purgatory nor fléepe which since the Lord setteth before me to inquire of, stir up yourself in Gods name, and bee enlarged for my relief, as you haue been( sweet heart.) Gent. Any thing in the world that I can, as willingly as I breath. K: tell me then your opinion touching despair, something by the way you did touch it in the former prisoners Conference: But I would hear you at large. G. Alas this is the most unfit season that ever could be: being so weak myself and yet I receive comfort, by the words of a reverend man( remembered unto me by a true ever loving brother) who having purposed to comment vpon job, presently fell sick and so continued all the time of his labour therein, and did confess that the Lord was a wonderful helper unto him by the very means of his sickness, as he said vt compressis job compressus exponerem et vulnerati mentem per verbara sentenam: that he was made more fit by the feeling of afflictions, how to judge softly, and soberly, of the afflicted; right so I must assure you that my estate hath been wonderfully shaken, with many degrees of my weakness in temptation even lately, and many horrors threaten me even now round about, both in mind, and body, but I will desire the Lord to be merciful unto me, that out of my own private sense and feeling of so heavy a plight, I may speak something unto you of his righteous compassion, in my own expereicnes which may bee aiding to myself and others but specially your good self, if need require. But alas if my feeling be taken away, where is my apprehension of strength for others? and of this feeling hath no man assurance but at will only: for if otherwise: the strong would devour the weak: but the sense of death, and terror of afflictions: and that men bee subject unto the same misery, doth so apaule the devouring oppressors, that even biting, they stay their humors, and devouring conceits, wounding is the mighty simplicity of Truth: Let no man overween himself saith the Apostle, But he who seemeth to stand let him beware he fall not: you who are strong saith ho Gala: 6. restore and comfort the weak with softness, not pleasing yourselves, considering you may be circumvented by satan.  
There is one place which I confess unto you doth threaten and wound me, K. Why what place should wound you, that in all the changes of your afflictions haue found in the same word a a saving and sovereign medicine? G. you say well: it should bee otherwise, but herein you must haue a wise hart and handle a broken spirit with tender hands,& soft speeches for truly the green wound will quickly bleed: For as the word is omnesufficient 
Hosea 5.  for this life, and that to come, yet all flesh must know that it is but grass, and must fade as the flower at the rebuk of the Lord, the fire will consume the dross: and fine the Gold and will burn so long as it findeth matter to be burned: So the precious love of our dear God will continue his afflictions So long as he findeth soperfluity of iniquity in our mortality, as that same purging and medcinable fire. K. I hope you account not yourself dross? G. Not altogether: Nor finally I hope: but my weakness may wound the Church in many particulars, from the Truth I haue written unto others if I fall myself. Where learn you to fear your fall, G. even from the Apostles words before alleged and the experience of my weakness: My pride and arrogancy hath deceived me, and my foolish boldness hath brought me into desolate ways. K: Well you are sorry for it, and ioy not in it, neither wish it should live in you, and therefore return unto the place of Osey. G. Alas you know I was bold to conclude comfortably from thence unto the wounded patient, even so far as his untowardness should not drive away the merciful physician though he said hewould bee gone, and now me thinks he saith to me he will depart and bee like a I you unto me which though I know he came be yet in absence? satan may devour me Then is God untrue: Who hath bound himself both by his word and oath to deliver us from satan: and thereupon hat enjoined a request peculiarly for that: And 
Mat. 6.  fie that you fall into such senseless absurdities, since you haue strenghned me with a word of assurance, if the mother could forget her child yet cannot I forget thee saith the Lord. Esay: 49. ver. 15. what can satan do than. G. satan can do enough against an vnbeleeuer. K. Who is an vnbeleeuer? G. he which cannot take hold of Gods promises. K. I say you blaspheme: Haue you not said no man hath like belief and feeling at all times? haue you not concluded that the desire to believe is sufficient? and to mourno because you cannot beleeue is a saving faith? I will bee 
Perkins.  gone if you thus pull down your former building. G. Well I lye not for I haue been since I see you, that I had neither firm belief, nor sound hope, neither durst well pray by reason of the guilt of my hart. K: What then you grieved in that state did ye not? G. Yes so as was. K: well you may do well to speak good of the Lord, and not make every temptation a downfall, but be strong and arise in the salvation of God, I could speak something bitterly unto you but will not. G, Now I beseech you in all our love do so: for no man will help me to ransack my evil hart. K: indeed I will not: It was but a conceit of weakness: I know you haue endured too much for me to prise or censure, yet the Lord hath been your strength, and that is a crown vpon your head: and a bar in the enemies mouths, and let them still practise( if the will of God be so) and be not you weary of well doing, but be sure when men do band against you, the Lord meaneth to give glory unto you. G. I must needs confess that your extremities, and my own wants haue wounded me very much, and after many yeares hpe in my particular suite, to bee still prevented by oppression, and practise, to leave me in the streets for want of means to defend myself, doth greatly shake me, for fear to wound the cause of my religion. K: But why doubt you. G: Because I sin daily. K: How do you sin? G: In cogitations and unprofitable thinking of desired liberty. do you take pleasure therein? G: I think I do not: I am sure I would not. K: Why then march on though you fall, arise, and pray help of others G: No man will help me, but all men forsake and dispute me: K: But the Lord doth not, neither ever will, do you hope so? G: Yes indeed weakly; and the rather because he hath brought my desires so low, as to live in any service or calling in the world, where I might with labour and pains get any thing to pay my debts, I would never ask more; but even leave my children, my sighs and tears for portion, though my hope was much by my late sacred Mistris Elizabeth. K: Be you not then out of heart, since your Lo: hath conformed you unto the obedience of his son, to forget and forsake all to follow him? G: Yes truly, in some weak sort I do feel it. K: Well, will you rejoice and tell me your opinion of despair. G: Truly it is a thing much spoken of, and is grievous for the present, but worketh wonderfully and changeth water into Wine. K. What do you think of it. G. I fear it: and I fear it not: I fear it in suspicion of mine own weakness: I fear it not by doubting the end, which I haue in diuers known most blessed unto the afflicted. K but in your former discourse you alleged that stubornnes in man should make the Lord depart: what stubornnes hath there been in you towards Gods will? G. I know not what you call it: but I haue done things forbidden, and left undone godly things commanded. K. Who hath not so done? G. I know not.  
K But haue you had a malicious stuborne spirit of indignity against the Lord in your sinning, you speak of stubornnes who was ever so stubborn and openly shut up in blasphemous wilful contempt, as jonah about a trifling delight of his affections, and what renege did the Lord take of this: but by gentle rhyming rebuk, dost thou well to be angry? and he answered gracelefly and blasphemously, I die well to be angry to the death: Did not the Lord pass by this grievous contempt, and contumely? so pray you be comforted for as the Lords patience is not ever to bee assured: No more is his departing to bee limited, but referred to his gracious pleasure: and therefore I pray you give me some better satisfaction why ye said you feared despair: and feared it not. G. I say I fear it as a natural man: and I fear it not as a regenerate man: I fear it because my sins be many and festered, which may make my patience and attendance more distressed to endure the lords return: I fear it neither in respect of the affliction, for I know it sanctifieth to the Saints: neither anyotherwise: but least my unpure polluted parts, should make me breath out any least discontent by blasphemous word or thought, I know the Lord will consume the dross of my carnal man, that way or some other as it please his gracious majesty.  
I haue been present with diuers in this affliction, but they were gentle, righteous, sweet soft hearted ones, but I am grown old in my sins and without the Lords great mercy, they shall lys down in the doust with me: for I haue glutted myself in feeding my affections, 
job. 10.  and put of sense of the evil day, and in my afflictions haue sought pleasure, and vain delight therefore saith the Prophet I must ly down in sorrow, but if I had sought the salvation of God, 
Isaiah. 50. 16.  then should I haue called vpon him and he would answer. I will hear thee saith the Lord thy strength, and strong defence, K. how may this affliction be prevented? G. There is no way to prevent Gods decreed ordinances: yet since we haue learned that this and all other afflictions are but only means to resin our harts unto the Lord: indeed the nearest mean to move him for sparing herein is to labour our harts even to embrace this, or that, or what other trial or 
The use of affections.  discharge fouet it may please him to enjoin which if wee fear it not by way of heady perswaysion and presumption but in soberness and ready obedience, desirous to be crusisied to the world and the world to us to follow Christ and this as a counsel for our resigned preparation for if he will bring glory to his name, and a spoil vpon satan by sequestering me for the Lambs garment, in this mortalyty with fear: or despair in his scouring house? why should I scorn the scowrng, since I would be set vpon the celestial shelf? I was present with a reverent man when a question was demanded 
( green ham)  of him by a young Gentleman in distraction, why the Lord should deny the request of a man craueing nothing, but such a lawful issue of his attempts, as that he might be known to be an honest man in the world? the reverent father seeing the Gentleman far from meekness, and full of humors did answer him smartly by way of demand: why he should tinke to prevail with God more then Christ and all the Apostles who were virtuous& Godly in al their courses yet could not haue the reputation of tolerable and honest men: so your place is to follow their example by virtue and integrity of life and if you cannot prevail with the world, you shall mourn for righteousness unto God as they did and be blessed K. 
Mat. 5. 1 Pet. 4. 14.  well now I like you, you speak with some life and feeling quickened estate and I pray you discourse unto me a little what counsel you will give to the afflicted in heavy plight of despair? G. indeed I haue had experience of this and of other almost as great, and that is where a man is so wounded with outward griefs and pain as he cannot feel the promises, though he doth beleeue, and desire to feel. K. Then there is no difference at all G. O yes great: for as solomon saith: All onlward extremities may be supported by the inward feelings, of hope in a sound spirit: So this despair woundeth the spirit and dispolyeth the faculties thereof: The other doth not so: but for the time of outward torment only, in respect of sense: but for my counsel in the one and the other this it is: First that the afflicted man do bring his conscience unto the Lawe and there simply lay down his guilt before God, for his faylinges towards him: and all men without delay, and seek reconcilement with men: and make restitution if he haue wronged any either in goods or name: Deny no acknowledgement, public or private, according to the quality or the offence? never stand vpon fear: or shane, or reproach or whatsoever scrupple; but as he priseth the 
Counsel for men in despair.  return of God and his faour more then all the world beside, so in the way of his sorrow of sin, he will abandon the world for his obedience, thus letting the Lord see that he will quiter abandon all things, for his gracious favour, sorrowing that he can be no more sorry, nor no more contrite, yet he will vow a separation of all vanity, for his return and purpose more upright watch, and fear in his way, then ever he did: and so concludeth I will seek thy thy face O Lord, and willingly embrace to live in this misery so long as thou in thy compassion shalt think fit, I dare give this word of 
Psal. 27.  counsel for I know it is the word of Truth, and haue seen the comfortable effects that followed, a mind thus prepared, both for ease and strength: and for my own particular, indeed my experience hath been comfortable with diuers in despair, but alas it was in the unreformed times of my life: but the Lord seeing it would settle no better with me,& least I should be guilty of so great and gracious a call, he did give leave to satan to touch me in my life, state, wife, children, causes abroad, dispcylings at home: So inflicted vpon me a general astonishment, closing me up in darkness, and with poor seduced Saul I was driven in my garden to beat my face look up& say, doubting Who art thou Lord? K. I pray you proceed. G. indeed 
Act. 9.  it is pertinent to engage obedience in you, myself and others, for thereupon was laid before my face, the open view and foulness of my leprosy, wherein I walked which is a chief matter to bee found in all afflictions: But it is a more hony sweet thing to try ourselves before, then in the time of affliction, for in tentation sethan hath got the start, and will make heavy, and full of impossibilities our best and most required offices: Yet unto the poor wounded soul let me speak the word of Truth, if thou find the grace to try and find thy guilt, or freelest and disobedience, and even dost mourn, and art vnrested for the burden thereof: I say let thy labour and strife go together with thy sighs unto God, that the will please to show thee his way, that thou may walk in it, I say in the truth of Jesus, I dare be thy warraut, march and hope well: K: I pray you what assurance haue you of this mercy by any examples of those that haue been afflicted. G. Yes such a sweet hart haue I been in company of, that in the midst of hells as he felt, by a general privation of all apprehensions of God, suddenly sitting at table amongst us( after that he had put me from him) offering to embrace him and said he was satan, he stood up and his eyes looking unto heaven, cried out these words: Now I beseech the Lord let me weep one tear: I sitting by: said: my brother you said you were satan, from whence cometh these greanes to weep? he answered I cannot tell: do ye think( said I) that satan hath any such compunction as to desire to weep, that his hart might be softened? he answered I think as you think, though I feel no diversity, betwixt satan and me: well said I desire you of God that you may hold that you haue? I can neither receive nor hold saith 
The state of a desperate man.  he, nor pray for any good thing the words that he spoken he said were spoken onely out of anguish and guilt with Iudas that speech I told him was a very bad speech, and deserved rebuk: his plight was this: me slept little: e●te nothing, took no rest, but walked aghast, and frightes up and down a parlour all the night: and all the day: be lived for the most part 3. yeares in this plight 
his plight  withsome gracious intermissions: for his person as sweet, pure a young man, in heart I think as ever lived: h●s horrors made him 
His person.  look fearfully: though he was wonderfully well favoured: he durst not come in the Church nor hear the preacher, but I publish and testify to Gods everlasting praise, that he receuered both 
Maples.  grace, and strength, and lived some 4. yeares after to show love and thankfulness,& dyed as sweet a creature as lived( I say I think so) as innocent a man. Therefore the Lord doth not ever afflict for sin: but to give grace to some, and to fill up the measure of iniquity to other oppressors: K. I pray you sir report your conferences with him. G. They are too long I fear: but if you require it, I must publish it because it tendeth directly to Gods glory& may do good unto some others. K. I do know it, and therefore I beseech you do it. G. I demanded many things of him as whether he did love God? or whether he desired to do any thing the should openly offend God?& he would answer he could not tell: For hedid neythr love nor hate. Then being private together: I desired him give me leave to love him: he answered why should you love me? I replied because I see Christ crucified in your face: And feel him in your spirit: you are deceived in both( said he) will ye answer me one question said I? he answered he could not tell: I pray give your opinion said: I in what plight was Christ, When he cried my God my God why hast thou forsaken me? And where in is there condition now worse then his was then? he was the son of God( said he) And could not fall away as I haue done: I answered he was the son of God by nature, and you by adoption and grace. There is the question( said he) on my part: I pray you my Brother( said I) tell me one thing haue you committed any gross enormous sin in all your life, that may thus press and wound your conscience? he answered yes: For he had forsaken his first love: what is that said I? A lawful calling to haue gone to Cambridge, but I had more mind to stay in the country and so despised my calling: I replied what holiness or service to God, had been in your going to Cambridge? rather then to stay in the country with your father, and instruct him who is thought weak in Religion, and unreformed in many things? what calling haue I unto that said he? yes said I, he that hath commanded you to honor your father hath imposed vpon you the care of his soul as much as of his body and herein you must deprive yourself, of a worldly calling to Cambridg to further your fathers salvation or else you haue no true duty and 
Bradford.  love: But I pray you what calling had you to Cambridge? even that calling( said he) that if I had gone I had prevented this: alas poor soul( said I) do you think that you can procure or prevent the Lord in his ordinances of afflictions? I confess you provoke the Lord to afflict you: But in this or any other particular affliction. You cannot: There is a deeper matter( said he) in my hart: I beesech you( said I) love me so much, as let me know it: well if you will know it said he I haue lost the Spirit: I answered you cannot: but I am sure I haue lost( said he:) then you never had it( said I) yes truly( said he) that is impossible( said I) for whom the Lord loveth, he loveth to the end:& how answer you the gradation of the Apostle Rom. 8. whom he hath elected, those he hath called, justified, sanctified, and glorified: he answered it is true for those that be elected, but I am reprobate: O beware of blasphemy( said I) can reprobate desire to sorrow for the hardness of his hart? I pray( said he) anser me, did not Saul loose the spirit of God? answered no: the spirit did depart fom him: but he lost it not: but till you me: what spirit that was, which departed from Saul? the pirit of grace( said he) alas you are openly deceived( said I) did not the Lord say that if solomon did transgress he would correct him with the sti●●es of men but his spirit he would never take from him as he did from Saul: mark: this word( his spirit) said he very true( said I) and yet 
2. Sam. 7. 14. 25.  you know solomon did fall grossly euento idolatry, I pray you what conceit haue you of this word his spirit, which you wish me to remember I do mean( saith he) the spirit of adoption and grace, by Gods spirit, herein you are deceived( said I) is not the spirit of faith: of wisdom: of love meekness, and patience, all of these attributed unto the spirit of God. so the spirit of wisdom which 
Rom. 8.  Saul had, being Gods good spirit was taken from him, the spirit of adoption he had not, and therefore it would not bee taken from him: what spirit then had he left? the spirit of sotishnes dilusion, and ignorance which the Scripture in that same place calleth the evil spirit of God: No( saith he) that was the spirit of satan, which I haue: not so said I: satan hath no spirit, but as an instrument to effect the purposes of Gods revenging evil spirit, which is proved from the first of Samuel! 18. 10 and therfore the Lord: teacheth us to pray led us not into temptation: and not suffer us not to be lead, to the end we should acknowledge and fear no power, but 
Mat. 6.  the& power spirit of the Lord only: for there is no power but Gods power onely, Some do understand( saith he) the word evil in that petition to bee meant of satan and what need wee pray against him if he haue no power? I say satan hath a constitution and Creation of enmyty against the lamb, by reason of that redemption that he wrought to draw mankind out of his hands: which enmyty is so deeply infused into our natures by Adam as we are continually to fear the snares of that captivity, wherein we are inrenc●ed with his allurements: but for his power, he hath none no not so 
Mark. 5  much as over a big: and for that petition to be delivered from euil, we pray that God will rebuk him by those temptations which he will bring us into: by giuing us conquest over him: but I pray you( saith he) was not solomon an Idolater where was the spirit of God in him? then, I say covered in the ymbers, and grieved exceedingly but not taken away, but to clear all these doubts I say solomon was a ●igger and a resemblance of Christ, therefore could not loose 
2. Sam. 4. 16  the spirit of grace, for Christ will not be resembled in a reprobate again he did excel in wisdom all the Kings that ever was before, and since, even till his dying day. Therefore neither the spirit of grace, nor wisdom was ever taken from him: again he did both Preach the word of truth touching salvation of the Church and the end of all momentayno vanytyes even after he had, racepued sruition of them all, so questionless God gave him a good hart of sorrow and repentance for them: and do you not red saith he of some that shall pled unto God at the latter day that they preached in his name did mircales and did cast out devils and yet 
2 Sam. 7 14. 15  shal be rejected? yes( said I) but solomon had a covenant by special promise that God would not forsake him finally, and therefore passing by his Idolatry did admit him to build the Temple which he denied unto david for a smaller offence, but to let solomon go and come to ourselves how can you answer that speech that you said you were satan? ●ff●nding the spirit of adoption which made you cry out for a tear? he answered, Esau and Saul did feel as much as he felt, of any goodness.  
That is not true( said I) but the fault is with you that you will not feel, nor confess when all the company did see you labour and groan for the hardness of your hart: I did it not in faith( said he) I adjure you before God and Christ Iesus( saith I) speak the truth. Was not your desire from a grieved spirit: Yes I think so( said he) then said I, answer the word of God unto whom was Isaih sent Isaiah 61. the spirit of the Lord is vpon me &c. Either now acknowledge the Lords comfortable grace and mercy offered unto you or else you discourage me quiter hear I had him at a stand and pausing a little he said where dwell you? will you go home with me( said I?) will you take charge of me( said he?) with all my hart( said I,) so wee continued together some dayees till he would return again unto his Father much stronger then he was I think the lord: he would bewray unto me in our particular Conference Sathans instigation to make him lay violent hands upon himself, I asked what scriptures, satan did suggest to him? he answered: that place of the gospel where Christ censureth giuing offence, with a millstone to be hanged about his neck and thrown into the Seas: and to avoyde all offences he did take this the nearest way to make an end for he did see nothing, but offence in himself out of a blaspheamous 〈…〉 ining spirit, wherewith he was possessed: Then I demaun●ed whether even in plainness and singleness, the fear to offend was Sathans chief bait or no? and whether the enduring his infelicity rather? he said little b●t he could not tell: Then you see said I: satan hath more allurements then one, though he can but wrest the Scripture to give show to one onely: for to do any desperate act, in respect of the smart of Gods affliction, is openly to defy God: to dispute his promises and power: to scorn to bee healed: and to renounce his truth and mercy, who hath bound himself both by his word and Oath, that he will be present in all our afflictions: he will hold us by the right hand, saying, I haue called thee by thy name, thou art mine: The waters shall not drown thee; Nor the fire burn thee: Isayah 43. 1. 2. 3.  
Now for the other temptation for fear to offend: satan you know is a liar, and so abuseth the Scriptures, for: it is not meant of such as in extremities, and heavy distractions do speak weakly, and offensively: but rather of su●h as maliciously in contempt of the poor( despisinig God who made them so) do scorn their heavy and pitiful plight, by imposing some over heavy burden vpon them, or by way of scandal and reproach out of a spirit of malignity and abjection: I said further I haue a bedfellow( you may see her blessedly and happylie restored, who through the extremity of despair closed in fear and horror, hath said thus unto me: I pray the Mr., hold me fast about the hart, or else I shall cry out: and b●eing near the pains of a mother: did protest shee fet neither strength, nor ●ope, but she shouldd ee a shane, to herself, and all women, but specially to the gospel in her comfortless travell, and now listen, and all the world admire: lying silent, and in much heaviness. She spoken thus:( Mr said shee) dost thou not remember, in the book● of Martyrs, the story of a man condemned to bee burnt, and al lthe morning before the time of his death, he complained of the weakness of ●is Faith, and fear to wound the church by his impatient death a postacy and passing along towards the stake: entering Smith field: he called his friend unto him, and cried aloud O ●ugustine he is come▪ he is come: and so dyed cheerfully and joyfully: Mr, sa●d shee I hope this glovers good will come to me, 
Glouer.  will he not? Yes I warrant thee sweet hart said I▪ as surely as he hath put th●e in remembrance of this story into thy hart, so surely will he come unto thee, in the same sort: and so woe unto me if I report not the truth of his righteousness( Viz) That when her pains did approach, she spoken these words videm! O Lord thou that didst come unto thy seruant glouer, help me thy seruant who only hope in thy mercy, and presently she was filled with a streaming ioy into her hart, that the change was strange to behold in her face, the gesture of her perplexed body, in the joyful words of her mouth and the tears of her eyes: and yet till the appointed time was come, all the prayers and preachers of o● the country, could not prevail for her relief: and great reason for the ● should the Lord haue lost his praise, and then it would be said, such a preacher hath recovered Mistris savile,: For we love to look no further then second causes: no no it is I say the the Lord who for my own sake will do it, and will not give my glory to an other: I sayah 4. 8. 10 But admit out of this intolerable fear of hers, any feared offence had broken out in words, or carriage, should wee esteem these amongst those so heavily censured offences? God forbid: But now( said I) to your instigation to lay violent hands vpon yourself, for a perpetual rebuk unto satan I demand? whether such an unwonted infandum, ●●sandum, facinus, an act in contempt of God, of man, and all human society( even according to nature only, be a greater offence unto the whole world) then all the particular offences whatsoever? and my sweet Maples offend not the holy one the merciful God of Israell. The favourable, gentle, pit●iful Lord of heaven and earth▪ Carry not the lamb to the cross again by infid●lity and distrust: Make not the comforter weep and depart: But endure for thy crown take view of the church in the Canticles: How many grieses 
Eccle. 5.  she endured in seeking her well beloved passing the dayes and the nights, the watches and the prisons, and whatsoever in the violence of her sorrow crying out haue you not seen my well-beloved: Thou wert sure enough man( said I:) The Angels haue charge of thee, that one hair of thy head cannot perish: neither thy foot 
Mat. 10.  take hurt: and for proof thereof who hath rebuked, and chained up satan all this while? Why hath he not prevailed, to make you 
Psa 81. 11  do this, not nominable heinous act? Who still preserved thee? sendeth his seruants to bear thee in their arms, in their harts, and even in all their desires to bee vnrested by soliciting the Lord for thee? It can never bee too often reported that same golden comfo●table place: They that watte vpon the Lord shall renew their strength 
Esay 40 30.  their wings shalbe as the wings of Eagles they shall run and not be weary: They shall walk at ●●ot be faint: And why do you not proclaim open wars, against that huge devouring lion. in the iealousy you haue of the first vows in baptism, wherein you promise to forsake the world, the flesh & the devil▪ He would answer: if I could do this, all were well: would you do it? said I? yes God knoweth said he) and you are sorry that you cannot said I. yes indeed( said he) weakly. Come then said I, letus getout of this dark dwelling and clasp our Redeemer, who boweth that we may embrace him,& imbaseth his face that we may kiss him, & with all his promises filleth our gripps with ioy& gladness, sealed unto us with yea and Amen in the dear price of his blood; and I beesech the same Gentle Lord that I may sand you home, stronger man then thou comest unto me, and then the poor sweet creature smiled, and what ioy was that smile unto my hart, and I had reas: for he departed, and never was so very weak after, but endured meekly to the end and gained happy deliverance for issue, K. But I pray you my Gentleman: how describe you dispayte, G. I take despair to bee the heuyest estate that can befall any man in this mortality: and thus may bee 
Dis●ayre.  described: a man forsaken for the time of God: closed in misery, and darkness, deprived of faith, whereby he should apprehended the promises of mercy and strength: conceyueth nothing feeleth nothing: but fear and horror by Sathans suggestons, until the Lord return unto him: herein Dauids is a lively pattern Psal, 6 38. 
Isaiah. 8.  and 112. K. me thinks men should pray instantly to bee delivered from this kind of fearful affliction? Gent. Truly I think n●t: the day may not say to the potter why hast thou made me thus? but since tho order of election, is to be conformed unto Christ by affliction, and we know the end holy 
jer. ●0  and for our good let us leave even to the Lord, what way he will pirase to afflict us: For he knoweth best how to make us for his 
Isaiah. 49  own delight, by healing our brus●s, and incurable diseases, and is more careful of us then we or mother can be of ourselves: Therefore as I take it high presumption, to pray for any particular affliction: So I deem it distrust to suspect his merciful care of us, in any or all afflictions: Yt is a reason that Beza giveth vpon the place of joh.( Viz:) The Elect cannot sin finally, 
● John 39  because saith he, the spirit of God doth correct and restrain their ●lydinges: whereupon it is that Caluyn almost in all his Lectures, vpon the Ephesians: An his prayer doth instantly desire the Lord for affliction? even so far, as that wee being made strengthless in ourselves: May arise by thy strength O Lord, being deprived of all pride and persuasion in ourselves: For it is thou that woundest, and healest, bringest to death, and makest alive again: I should haue fainted saith the Prophet, But that I sought comfort in thy word: Wherefore thy word and Lawe, is sweeter unto me, then hony and the 
Psa. 11● 9& 10. part  hony comb: O happy time that ever thou didst afflict me: For whereas before I went astray, now my delight is in thy Law: But I pray you my Knight how came the Prophet to this anchor hold of these promises? K. By his saith: G. Very well said: But howe came goody to the life and experience of his Faith? But by affliction? For a contemplati●e Faith, is but weak in compa●ison of the exercised and practised faith, in the changes of this life: whereupon the wise man biddeth men rejoice in the changes of afflictions: For certainly saith he, as gothe is fined in the fi●●, so are men acceptable unto God in the furnace of affliction: And therfore when the Prophet was to encounter that huge Philistine goliath: samuel 1. 13. From whence did he gather his encouragement and comfort? But from the experience of his former deliuer●nce in dangers God( saith he) delivered me from a lion and a bear: and therefore I will encounter this blaspheaming enemy, in the name of the Lord: Lo his, former deliverances, did fraught him with invincible courage, and so prevailed. K. You say well? but that same example of Caluyns prayer is strange. G. It may bee: unto them that know not what is required in their practise, for mortification and resurrection: but allow the proportion, that the Lord in afflictions is no otherwise a judge, but as a physician and that his rods and no otherwise but potions for curing our inherent bruising and it will follow that as a man in the maladyes of his body, will pray help of the physician& his medicines,& discover all his secret Leprosies, so and much more, in the spiritual secret view of his Leprosies, congealed in his soul? it is an excellent speech of a father grieved no doubt, and buffeted with satan, O Vapul●m Vapul●m saith he, why? Fortassis misoributur vapulato: No doubt, he was in much affliction already, Yet desired more as a motive for the Lords speedy return and compassion, and indeed it is no small comfort for a man to digest with what a long looking tender eye, and jealous affection, the Lord watcheth over the afflicted: In Ierimiah 30. and ●sah 54. and 57. The Lord doth threaten vter captivity unto such, as grieve his afflicted ones, and contrariwise comfort& blessing, unto such as comfort and ●●lieue them: it is an excellent place, the 3. of Zachary: Is not this a brand, but new taken out of the fire and dost thou watch to inflict sorrow upon him; The Lord rebuk thee satan: And that same fearful reuenge taken of the Children from grieing Elisha with the words of derision: 
Osey. 2.  That the bears should presently come and devour them: Remaineth for a perpetual and lasting glass, to view and digest what tender care the Lord hath over such as he hath taken into his own hands, to correct and make broken hearted. K: I could leave all to tarry with you, and hear you still, but I pray you conclude 
2. Kin. 23. 24.  from Osey the 5. where you say you received your wound. G: I am even now affencted much like those exiled sort; who demanded how they should sing the praises of their God in a strange Land? so may I say, being exiled from all societye●: and communities: and discouraged by fear of my outward fall in estate: How should I dare to presume to writ of this mystery? the highest form of all the school: for training and comforming the Saints: But I know whom I haue trusted, 2 Tim. 12. Therefore help thou me O Lord, illuminate and teach me for thy mercy, and they shal know it is thy hand, and that thou Lord hast none it: and hast dealt with me according to thy name, because I am poor and needy& my hartis wouunded within me: innumerable troubles close me round about, my sin haue taken hold vpon me, and fear, and faintings, weaken me, by reason I see al my enterprises broken: but thou my Lord who hast the sovereignty over all: even to assuage the rages,& billows of the seas, arise for the deliverance of the oppressed: Let not those who call vpon thy name, and haue no hope but in thee the Lord be forgotten for ever: Neither let them be made a by word unto the foolish, by dwelling in the shadaw of such a death, and men cast out into the distasting places of vnreformednes, as into Sodom Amen. K. I pray you give me this prayer with me. G Truly I cannot report it again word by word: but now I remember Sir, did I say unto you, that I received my wound from Osey? K. Yes: G Then did it not well? for I thought n●t vpon that place, till I was wounded as you told me: That the hurt of sword, o● shot, I is not felt in sight: which is the wound: so I was wounded before I felt the smart: and their seeking remedy I found it in Osey where together with the remedy I did receive the sm●●t, though I must confess unto you that I am never without fear of some distress or other: whereupon I find myself censured amongst those wicked: whose fears fall vpon them: or from solomon: Pro. 16. he that fainteth in aduerstie, his strength was never great. K: The proportion cannot hold: for afflictions are resembled unto a school or accademy wherein there is continual attendance required of Lectures received, and herein pupil or disciples may seem to fail in his memory,& apprehension and neither be accounted non proficient: nor negligent. G. Yet this fear of his vnpreparednes, is from guilt: and why is he no more vigilant and laborious? So solomon will tax him: K. Well: let solomon haue his right, for that spirit whereby he writ wrongethno man: It is not denied but that men should carry about a firm vnshapen preparation unto the whole will of God: in their attending for obeddyence: But the state of mortality hardly affordeth such a measure of strength, and renewed change, and haue not you said, that our best strength must stand upon the acknowledgement of our wants? What prejudice is it then unto me to subscribe Salamons censure that my strength was never great? G But may not a man attain unto such a measure of perfection, as no alteration shal much dismay him. K Yes I think well: for the Prophet david seemeth to establish a man so grown strong, by fixing his heart vpon God, 
Psal. 11●.  as no evil todinges nor alterations whatsoever should groatly dismay him: I think that place of solomon, is not to discourage any that laboureth, but to discover and condemn the effeminat and delicious daintiness, of such as defy the footsteps of the anointed: and scorn to bee rebuked in their insolent and heady usurped persuasions: wherein they would grow old in sin: and never come near the full age of God, but think to pass to heaven vpon a bed of down: but what is this fear to discourage you to conclude, who hath been broken with one breaking vpon another: and bound up, and embraced w●th one mercy after another? your fear therfore is your strength for that hath no other use in you, but to deprive you of the over weening of your own power: The sent●nce of solomon: is an exciting motive unto the insolent and car●les like that speech of Peter: If the righteous shal scarce 
1 Pet. 4. 1. 7  be saved, what shall become of the reprobate? So from the speech of solomon, if they who haue endured many afflictions falling weak in one succeeding trial, shall bee deemed strengthless or weak? what shall become of them, that are found utterly unprepared? and not acquainted with any common trial? So solomon toucheth not you, who are found travailing for the recompense of reward, but anounceth you blessed in your fear: yea, at al times: for you fear not, that the Lord will fail covenant with you, but that your evil frail hart should displease him, with any the least distrust: is not that your fear? G. Something that way indeed. K. Then in the name of the Lord, press forward to the conclusion. G: I will and do desire. That I may proceed even from that unshaken word which shall judge at the last day: John 12. and though my feeling be weak by reason of worldly required duties: for my religion, creditors, wife, children, causes,& whatsoever wherein my conscience is exercised: and where-vnder I haue endured a long heavy designed rebuk yet as you counseled very well, I will march on lymping as I may, and the Lord will make good that which wanteth: Therefore thus to the 5. of Osey, wherein the Lord 
●los●a 5.  expostulateth with the priests, and rulers of Israell, their vnfaythfulnes and wilful strayings from the word of his commandement: and in the eleventh verse where I mean to begin he imbradeth the oppression and brokennes of Ephraim for falling even against his own iudgement, being miserable wounded by his transgressions: he did choose rather to obey the commandement of jeroboam, then to seek his relief and remedy at the hands of the living God: for which though he had Ieraboams commandement yet he could not be healed: So Ephraim proceeded from one error to another: and sought unto As●●r, and sent unto jacob King of the Asserians, yet could not be cured: Lo here was his wound, and incurible bruising: Iere: 30. By conceived indignity whereof: the Mr. physician 
Prisoners conference Theoccasion of affliction.  spoken of in the former conference, did say he would be as a Lion unto Ephrahim, and as a Lions whelp unto Iuda: and he would go away and return to his place, how long would he be absent? till they aclowledge their fault and seek unto him: from this scripture seemeth to bee confirmed that which we haue spoken before: That the occasion of our physic and medicines is our wounds: the pain and smart whereof sheweth us all booteles remedies, save onely at the hand of our gracious healing physician, who letting us see that no man can apply one plaster, and yet we will go strange ways: Doth tell us he will be a Lion: at the sight whereof all creatures seek for safety: here remember the former conference, where the distressed man taketh hold of the physician and saith: Wilt thou leave me? Thus far for the occasion of affliction: Now to the cause: verse 15. I will go and return to my place: to what end? to make them acknoledge 
Cause.  their fault, and seek me saith the Lord: Lo here is the cause of the saving and healing affliction: streaming from that inestimable love and care of God: alluring us by hiding himself as the mother doth from the child, to make us seek him that we might be healed see therfore the power and grace of his po●●ons? First they work a quiter abandoning of all foreign sought aid, even for finding that superfluity o● iniquity, spoken of by james even as the good physician will purge all superfluous humors before ehee apply his medicines, and then he maketh one wounded man speak to another: 
The use.  Come let us return unto the Lord, for he hath wounded, and he will bind up: So his love proceedeth not onely to heal us, but teacheth us what is the use of his love, in these afflictions: that wee must seek for knowledge, to try and examine ourselves: and aclowledge him to be the on●y saving healling physician: And abandon all the ways of our former strayings, and endeavour ourselves to know the Lord in our whole resigned obedience, given unto the Lords will: Thus far for the use: For the end: He will restore 
the end.  comfort unto us, and unto as many as pitty us: He will heal us soundly, his going forth is prepared as the morning, and 
Isiah. 54.  he shall come unto us as the very latter rain to the earth: give me your opinion my Knight: Whether I haue confirmed both the 
jer. 30.  occasion: The cause: The use: and end of our happy and blessed affliction? The Lord enacted order, for uniting, his affliction, unto our election, and our election, unto his nature. K. Indeed you have very sufficiently and comfortably. G. well then we will conclude from the last ver: of the: 2 Chap of Osea. I will haue mercy vpon her that was not pitied and say unto them that were not my people, thou art my people and they shall say thou art my God: And thus my Knight let us strain our voices to publish his grations goodness even so high at least as we can see that the applause of our notes, and songs may be carried vpon the wings of the wind unto the utmost quarters of the whole world, and all mouths filled with the same of his truth and righteousness sounding and singing hallelujah Amen.  
FINIS.   

❧ The Authors peraswasion from proof laying the total some of the book.  

LOng grief by many changes taught,  
the authors p●n to writ:  
This same poor undigested much  
so take the widd●w●s my●e●   

The dayes and times bee wea●●nes,  
by heavy conceits weight:  
The merry never think time long,  
such is affections slight.   

But to prevent that by no change,  
thy ●ime may taste for long:  
Prepare thy thoughts to ioy in smart,  
a preparation strong.   

In sadness dwell, and stable rule,  
hold fast and ever fear.  
That natures sleights by plain deceit  
away all by will wear.   

So thus thou wading feedest still,  
vpon desired end:  
With patience: and ioyst to see,  
how thy twist length doth spend.   

For truly vain delights which pass,  
thy time as never weary:  
May nature feed, as for the stanle,  
ne making spirit cheery.   

There is so strange a difference,  
twixt nature and thy grace:  
That where the sences ioy even most,  
sure there is snaring place.   

For sences do but nature reach,  
but spirit truth aspires:  
For this: the Mr. wages gives,  
vain bee all other hiers.   

The kingdom violence suffer doth,  
and violence is in oyd:  
All entermission is plain loss,  
and doth thy hold destroy.   

Pray therefore for believing hurt,  
and combats crown● ettaine:  
Abandoning affections fraudes,  
whose end is ever vain.   

For ease and rest as main deceits,  
prevail with most m●n much:  
But marriage garment never lot,  
is sorted unto such.   

O that thou knewst how sweet a thing.  
ta sleep in Iesus arms.  
Nature should nest of vipers east,  
and den of hugest harms.   

Experience reporteth.  
Obedience prevaileth.  
Faith conquereth.   
FINIS.