therefore destruction shal sodainly fal vppon them But with what kinde of plagues they shalbee stricken in this life and whome GOD shall appoint to execute his 〈◊〉 vppon them that I remit to his good pleasure and further reuelation But their manifest inquitie is vnto mee an assured assurance that long they cannot escape the 〈◊〉 of them most iustly deserued But in the meane season beloued brethren twoâ— thinges yee must auoide the former that yee presume not to bee reuengers of your owne cause but that yee resigne ouer vengeance vnto him who onely is able to requite them according to their malicious mindes Secondly that yee hate not with any â—arnal hatred these blinde cruel and malicious tyrantes but that yee learne of Christ to pray for your persecutors lamenting and bewayling that the Deuil shoulde so preuaile against them that headlong they shoulde runne body and soule to perpetual perdition And note wel that I say wee may not hate them with a carnal hatred that is to say onely because they trouble our bodies For there is a spiritual hatred which Dauid 〈◊〉 a perfect hatred which the holy Ghost engendreth in the 〈◊〉 of Gods elect against the rebellious contemners of his holy statues And it is when 〈◊〉 more lament that Gods glorie is suppressed and that Chrisâ—es flocke is defrauded of their wholesome foode theÌ„ that our bodies are persecuted With this hatred was Ieremie inflamed when he praied let me see thy vengeance taken vpon thine enemies O Lorde With this hatred may we hate tyrants and earnestly may we pray for their destruction be they kings or Queenes Princes or Prelates And further yee shal note that the praiers made in the feruencie of this hatred are before God so acceptable that often times he that praieth obtaineth the selfesame thing that the external words of his praier doe meane as Dauid Ieremie and other of the Prophetes sawe with their corporal eies the whote vengeance of God powred forth vpon the cruel tyrants of their age I am assured that some which this day do â—ob grone vnder your tyraÌ„nous bishops shall see the like vpon the Pestileâ—t Papistes within the Realme of England This my affirmation proceedeth not froÌ„ any coniecture of mans phantasie but froÌ„ the ordinary cause of gods iudgements against manifest contemners of his preceptes from the beginning which is this First to rebuke and notifie by his messengers such sinnes as before the worlde are not knowen to bee sinne Secondly to prouoke them to repentance Thirdly to suffer the reprobate to declare their owne impenitencie before the worlde and last to powre vpon them so manifest vengeance that his churche may bee instructed aswel of his power as of his seuere iudgementes against inobedience This was the order of his iudgement against Pharao against Saule against Ieroboam against Herode against the Scribes and Pharisees and against the whole citie of Ierusalem Our eares haue hearde and our eyes haue seene the first three diettes of the Lordes iudgement executed against the Pestilent Papistes within the Realme of Englande For wee haue hearde their summoning and citation duelie executed by the Messengers of Gods woorde Wee haue hearde them accused and conuicted before their owne faces of theft and murther of blasphemie against God of idolatrie and finally of al abhominations which crimes being laide to their charge in their owne presence they were not able to deny so potent so plaine euident was gods worde whereby their secrete botches olde festered sores were discouered reuealed We knowe that long processe of time hath beene graunted by Gods lenitie to their conuersion and repentance And howe litle the same hath auailed these present dayes may testifie For who nowe doeth not espie their malice to encrease their obstinacie to bee such as none can be greater Shal wee then thinke that God wil giue ouer his cause as that he were not able to preualie against Tyrants Not so deare brethreÌ„ not so But eueÌ„ so assuredly as our god liueth by whose spirite was stirred vp some of his elect first to espie the great abhominatioÌ„s of those tyrantes in this our age which his messengers in despite of their tyranny God preserued to proclaime notifie before their owne faces such sinnes as the worlde knewe not to bee sinne and assuredly as we haue espied theÌ„ still to continue in malice against God against his eternal veritie and against the messengers of the same so assuredly shal wee see Gods extreme plagues powred foorth vppon them euen in this corporal life That some 〈◊〉 vs may witnesse to the generation that shal folowe the wonderous workes that the Lorde hath wrought and will worke in this our age Neither shal theâ—e plagues more then the worde of God which passed before worke in them any true repentance but stil in a blinde 〈◊〉 they shall rebel against the Maiesâ—â—e of God For the deadly venome of that malicious serpent their father the Diuel can â—euer bee purged from their cankered heartes And therfore after these plagues of whome some wee haue hearde and seene for what a Plague was it to the false Bishop of Doresme before his face to bee called murtherer and theefe and of the same to be conuict that neither could him selfe deny it neither any of his proctours or diuine doctours being present with him durst enterprise to speake one worde in defence of his cause After these plagues I say of whom some wee haue seene and the rest wee shortly looke for resâ—eth the last the vnqâ—eÌ„chable fire which is prepared for their portion And therfore yet again dearely beloued in our Sauiour Iesus Christe hope you against hope and against al worldly appearance For assuredly as God is immutable so assuredly shal he stirre vp one Iehu or other to execute his vengeaÌ„ce vpon those blood thirstie tyrants and obstinate idolaters And therefore abide yee patiently the time that is appointed to our correction and to the ful ripenesse of their malicious mindes Bee not discouraged although the Bishops haue gotten the victorie So did the Beniamites naturall brethren to our Bishops defenders of whoâ—edom of al abhohominable adulterie twice preuaile against the Israelites who fought at Gods commaundement Yee shall consider beloued brethren that the counsels of God are profounde and inscrutable The most iust man is innocent in his sight There may be secrete causes why God sometimes wil permit the most wicked to preuaile triumph in the most vniust action but yet wil hee not long delay to execute his his wrath and iustly deserued vengeance vpon such as bee proude murtherers obsâ—inate idolaters and impenitent malefactours And theâ—fore haue they not great cause to reioyce For albeit they haue once preuailed against fleshe yet shall GOD shortely bring them to vtter confusion and great shame for euer Let Winchester and his cruel counsel deuise and studie till his wits faile howe
against the spirit euen in the howre of their greatest perfection in such maner that al power al iustice and al vertue proceeding from vs is so contaminate and defiled that the very workes which wee doe must be purged by an other and that therefore can none of them be infallible groundes of our praier neither yet a sufficient cause why we should be heard But the goodnesse of God as it is infinite so can it not bee defiled by our iniquitie but it pearceth through the same and wil shewe it selfe to our consolation euen as the beames of the bright Sun pearce through the mystie and thicke cloudes and bring downe his natural heate to comforte and quicken suche hearbes and creatures as through violence of colde were almost falne into deadly decaie And thus the onely goodnesse of God remaineth in al stormes the sure foundation to the afflicted Against which the Deuil is neuer able to preuaile The knowledge of this is so necessarie to the afflicted conscience that without the same it is verie harde to withstande the assaultes of the aduersarie for as he is a spirite most suttle and vigilant to trouble the children of God so is it easie to him to deâ—ace and vndermine al the groundes and causes that be within man especially when wee are in trouble yea he can persuade that we lacke those thinges which most assuredly we haue by Gods free gift and grace As for example if wee desire to bee deliuered from trouble and anguishe of conscience with Dauid and Iob sodeinely can the Deuil obiect what appertaineth their example vnto thee they had many notable and singular vertues which thou lackest if wee desire remission of sinnes with Magdalen with Peter or with any other offenders he hath these dartes readie to shoote they had Fayth but thou hast none they had true repentance thoâ— arâ—e but an hypocrite they hated sinne and continued in good woorkes but thou reioycest in sinne and dooest no good at al. By these meanes can hee who is the accuser of vs and of our brethren â—uer finde out some craftie accusation to trouble the weake conscience of the afflicted so long as it resteth vppon any thing that is within it selfe and til by operation of the holie Ghost wee are ranished and refte vp to the contemplation of our GOD so that our mindes are fixed onely vppon Gods infinite goodnesse clayming by the same to receiue mercie as Iob doeth in his former woordes the sense and meaning whereof is this O Lord thou madest mee when yet I was not thou gauest mee soule and bodie when I neither knewe nor vnderstoode what thy power was thou seddest and nourishedst mee when I coulde doe nothing but weepe and mourne And thy mercifull prouidence vnto this day hath preserued my life and yet neither I nor my woorkes coulde profite thee for thou whose habitation is in heauen needest not the helpe of man And as for my woorkes such as the fountaine is such must the water be my heart is corrupted how then can any thing that is cleene proceede from the same And so what euer I haue receiued that either was is or hereafter shalbe within my corrupt nature al proceedeth froÌ„ thine infinite goodnesse which begunnest to shew thy mercie before that I knew thee caÌ„st thou then leaue mee thus in my extremitie I graunt and confesse that I haue offended but is there any creature cleane and perfect in such perfection that without mercie he may abide the trial of thy iustice or is there any iniquitie now in me which thy wisedom did not know before And thus I appeale to thy mercy which springeth from thy infinite goodnes O deere mother when thy afflicted soule can thus forsake and refuse what euer is in man can stay it self how litle soeuer it be vpoÌ„ Gods infinite goodnes theÌ„ are al the firie darts of the Deuil quenched he is repulsed as a coÌ„founded spirit It shal hurt nothing albeeit the stormie teÌ„pest cease not sodainely It is sufficient that this anker be cast out which assuredly shal preserue your ship that shee violently runne not vpon the forelande of desperatioÌ„ This I write beloued in the Lorde knowing what hath beene your complaintes heeretofore in that you found your faith faint that you could not repent your former euil life chat yee found no disposition nor readinesse to good workes but were rather carried away of sinne wickednesse If al this had beene true yet had yee beene in no worse case then was the Apostle Paule when hee cried O wretched and vnhappie man that I am who shal deliuer mee from this body of sinne But I assuredly know that the chiefe part of your trouble proceedeth from malice enuie of the Diuel who would perswade to your hearte that yee delighted in those things which to you were most displeasing For howe oft haue ye complained vpon the weakenes of your faith How oft haue yee lamented the imperfection of your fleshe The teares of your eies haue wiâ—nessed before God that yee delighted not in such thinges as your aduersary falsly layeth to your charge For who vseth continually too mourne in those thinges that are pleasing to his hearte if they bee present with him at al times Or who wil desire thinges pleasing to bee remoued from him yee haue mourned for your weakenesse and haue desired your imperfection to bee remoued and yee haue detested all sortes of idolatry How then can yee think that yee can take any pleasure in the same Despâ—ire not although that al remembrance of Gods goodnesse or worthinesse bee remoued from your minde yee haue Dauid Iob Daniel and al other the Saints of God in equal sorte with you of Dauid and Iob yee haue hearde and Esay making his heauie complainte for the plagues of the people of Israel openly confesseth that al had sinned that their right eousnes was nothing but filthinesse that none sought God that none called vpon his name And Daniel in his prayer like wise confesseth that al had wrought wickedly that al had declined from God yea and that none had submitted them selues to GOD nor yet had made supplication vnto him albeit hee had punished their former inobedience and therefore saith hee that they did not alledge their owne iustice in their prayers Consider deare Mother that no mention is made of any righteousnessâ— that was within them selues neither yet doe they glory of any workes or vertues that they had wrought before for they vnderstood that God was authour of all goodnesse And therefore to him only apperteineth the praise But as for their sinnes they vnderstood them to bee the infirmities of their owne fleshe and therfore boldly called they for mercy And that by Gods infinite goodnesse which is no lesse free vnto you then vnto theÌ„ according to the riches of his liberal graces which plentifully he powreth foorth vpon al them that cal on the name of the Lord Iesus The third and
without al feeling of consolation and that they thinke themselues altogether destitute as may be seene in Dauid But it is chiefly to be noted that Dauid in this his anguish remembreth that God sometimes had bene familiar with him for he saieth Turne again O Lord signifying thereby that before he had felt the sweetenesse of Gods presence but now he was left to him selfe without feeling of comfort or consolation For thus appereth Dauid to complaine Hast thou not bene familiar with mee O Lorde thy vnprofitable seruaunt Diddest thou not cal me from keeping sheepe to be annointed King ouer thy people Israel Diddest thou not so incourage my minde that I feared not the fresh streÌ„gth of the cruel Lion neither yet the deuouring teeth of the hungry Beare froÌ„ whose iawes I deliuered my sheepe Didst not thou once inflame my hart with the zeale of thy holie name that when al Israel were so afraid that none durst incouÌ„ter with that moÌ„ster Goliah yet thy spirit made me so bold and so valiant that without harnesse or weapons except my slingstaffe stones I durst enterprise singular battel against him was it not thy strength that gaue me victorie not only at that time but also of al other my enimies that haue sought my life since Hast not thou made mee so glad by the multitude of thy mercies thy most gracious fauor which thou from time to time most abuÌ„dantly hast powred vpoÌ„ me that both soule body hath reioyced through the galdnes of thy countenaÌ„ce hast thou not bin so effectually with me present in troubles and dangers that my very enemies haue known coÌ„fessed that thy power was alwaies with me and that thou diddest take my defence vppon thy selfe and wilt thou now so leaue the habitation which thou hast chosen Shal it bee left desolate for euer can thy mercies haue an end and shal thy fatherly pitie neuer appeare more vnto me Shalt thou leaue me for euer thus to be tormeÌ„ted whoÌ„ thou hast afore so abundaÌ„tly comforted O Lorde I am sure thy mercies wil not so entreat me and therfore turn again O Lorde and make mee glad with thy countenaunce whome of long time thou hast left voide of consolation comfort Aduert and consider dearely beloued in what estate was Dauid when that he had none other comfort except the only remembraÌ„ce of Gods former benefits shewed vnto him And therfore meruel ye not nor yet dispaire ye albeit that you find your self in the same case that Dauid was Sure I am that your owne heart must confesse that ye haue receiued like benefits at the hand of God as Dauid did He hath called you from a more vile office then from the keeping of sheepe to as great a dignitie touching the euerlasting inheritance as hee did Dauid For from the seruice of the Deuil and sin hee hath annointed vs Priestes and Kings by the blood of his onely Sonne Iesus hee hath giuen you courage and boldnesse to fight against more cruel more suttle more dangerous and against enemies that be more nigh vnto you then either was the Lyon the Beare or Goliah to Dauid against the Deuil I meane and his assaultes against your owne fleshe and most inwarde affections against the multitude of them that were and yet remaine enemies to Christes religion yea against some of your natural friendes which appeare to professe Christ with you and in that part the battel is the more vehement What boldnesse I haue seene with you in al suche conflictes it needeth not me to rehearse I write this to the praise of God I haue wondred at that bolde constancie which I haue found in you at such time as mine owne heart was fainte Sure I am that fleshe and blood coulde neuer haue persuaded you to haue contemned and set at naught those thinges that the worlde most esteemeth you haue tasted and felte of Gods goodnes and mercies in suche measure that not onely ye are able to reason and speake but also by the spirite of God working in you to giue comfort and consolation to such as were in trouble and therefore most deare mother thinke not that God wil leaue his own mansion for euer No impossible it is that the Deuil shal occupie Gods inheritance or yet that God shal so leaue and forsake his holie Temple that hee wil not sanctific the same Againe God sometimes suspendeth his own presence from his elected as heere by Dauid may be espied And verie often sufferâ—th he his elect to tast of bitternesse griefe for such causes as are before expresâ—ed but to suffer theÌ„ to bee at rest out of his hands he neither wil nor may permit for so were he a mutable God gaue his glorie to another if he permitted himself to be ouercome of his aduersarie which is as like impossible as it is that God shal cease to bee God Now lastly Dauid prayeth Deliuer my soule saue me In this praier no dout Dauid desired to bee deliuered from the verie corporal death at that time his soule to be saued froÌ„ those present plagues grieuous tormeÌ„ts that he susteined In which it might appeare to some that he was more addict to this present life that he loued more the quietnes of the flesh then it became a spiritual man to do But as before is said God hath naturally ingraffed and planted in man this loue of life tranquilitie and rest the most spiritual man oft time desireth them because they are seales witnesses of that league and felowship that is betweene God and his elect And albeit that troble doth most commonly folow the friends of God yet is he nothing assured that earnestly we aske our quietnes neither is that our desire any declaration of carnalitie or of inordinate loue that we haue to the world considering that the final cause wherfore we desire to liue is not for inioying of worldly pleasures for many times in the midst of those we graÌ„t and coÌ„fesse that better it is to be absent from the body but the chiâ—fe cause why Gods elect do desire life or to haue rest in earth is for the maintenance of Gods glory that other may see that God taketh a care ouer his elected But now to the grounds foundatioÌ„s of Dauids praiers wherupon his praiers do stand The first is taken from the vehement troble which he sustained from the long continuance of the same The second is takeÌ„ from the goodnes of God And the third from Gods glorie and from the insolent rage of his enemies Here is to be obserued noted that neither is trouble neither long continuance of the same neither yet the proud hautie mindes of wicked men the chiefe mouing cause why God heareth our praiers declareth himselfe merciful vnto vs and therfore they may not be the sure and sound foundations of our praiers But only Gods infinit goodnes is the fountaine of al mercy grace which springeth
commeth vnto vs by Christ Iesus his sonne But they are causes by operation of the holy Ghost helping our weaknes to beleeue to trust that God who is the father of mercies wil not be angry for euer at the sore afflicted neither yet that hee wil punishe without mercy suche as cal for his helpe and comforte as also that GOD who hath alwaye declared him selfe enemie to pride wil not suffer the proude and obstinate coÌ„temners of his poore Saintes long to blaspheme his lenitie gentlenes but that he wil powre foorth his plagues vppon them according to his threatninges and so are our troubles and the tyrannie of our enemies in that behalfe fundaments wherupon our prayâ—rs may stande as here appeareth Dauid describeth his dolour and the continuance therof in these wordes I am consumed away with sicknesse al my bones are vexed my soule is in horrible feare But how long lord wilt thou thus intreat me I am weeried for sobbing I water my bed with my teares Let vs imagine that Dauid thus speaketh O Lord maiest thou who euer hast taken care for me from my mothers wombe nowe forget mee the woorke manship of thine owne hands Maiest thou that hast declared thy selfe so merciful vnto me in al my tribulatioÌ„s nowe in the ende take thy mercies cleane from me Hast thou no pitie O Lordâ— Doest thou not beholde that I am pined and consumed by this greeuous torment wherein is not onely my tender flesh but also my verie bones the stroÌ„gest parte of my bodie so vexed that neither is there beautie nor strength left vnto mee If thy anguishes occupied the bodie onely yet were the paine almost intollerable but O Lord so horriblie is my soule tormented that albeit it be immortal yet it so quaketh and treÌ„bleth as verie death should deuour it And thus doe I sustaine most grieuous tormentes both in bodie soule of so long continuance that it appeareth vnto me thou hast forgotten to be merciful O Lorde howe long wilt thou intreate me in this maner Hast thou forgotten thy louing mercies Or hast thou lost thy fatherly pitie I haue no loÌ„ger strength to cry yea and for sobbes and grones I am so weery that my breath faileth me the teares of mine eyes â— herewith nightly I haue wette my bed haue borne witnesse of my vnfained dolour but nowe my eyes are waxen dimme and my whole strength is dried vp In al these lamentable complaintes Dauid speaketh vnto God as he would speake vnto a man that were ignorant what an other man suffered whereof it may bee vnderstood howe the most prudent and the most spiritual man iudgeth of God in the time of troble assuredly he thoght that God taketh no care for him and therfore doeth hee as it were accuse God of vnmindfulnesse that he loketh not vpon him with the eyes of his accustomed mercie as clearely by these worodes may be espied And yet are Dauids troubles the first ground cause why he maketh his praiers claimeth to be heard not that troubles as before is noted are sufficient by them selues for Gods deliueraunce but in recounting his dolour Dauid hath a secret accesse to Gods mercie which chalengeth clameth of dutie to appertein to al his who in the time of trouble cal for his support help aide And it is the same ground that Iob taketh where he saith is it profitable vnto thee that thou violently oppresse me wilt thou despise the worke of thine own hands thou hast formed made me altogether and wilt thou now deuour me RemeÌ„ber I beseech thee that thou hast fashioned me as a moulde and that thou shalt bring me to dust thou hast couered me with skin flesh with sinowes bones hast thou ioyned me with life geÌ„tlenes hast thou beautified me thy prudence hath kept my spirit Here may be espied vpoÌ„ what grouÌ„d these two stood in this most grieuous paynes Their trouble mooued them to complain and to appeale to the great mercie of God which as they alledge euen so is it most sure he may deny to none that aske it for as the troubles of his creatures is none aduantage vnto God so to denie mercie when it is asked were to deny himself herein dearely beloued I hartily wish you to reioyce For I can be witnesse howe constantly yee haue called for grace in your anguishes and your owne conscience must testifie that ofteÌ„times ye haue found release and comfort in suche measure that you haue bin bold to triumph against your aduersaries in Christ Iesus our sauior Be nothing afraid albeit presently ye feele not your accustomed consolation that shal hurt you no more then the trobles of Dauid Iob did hurt theÌ„ who in the time that they spake these former words found no more consolation then you do now in the most extremitie of your troble Neither yet did they hastily obtain coÌ„fort for Dauid saith O Lord howe long wilt thou so cruelly punish me And yet we know most assuredly that they were heard that they obtained their own harts desire as no dout euery man shal that in time of troble be it spiritual or corporal appeareth only to Gods mercie The second ground and foundation wherupon the prayers of Dauid doe stande is the infinite goodnesse of God for thus hee saieth Saue me O God for thy goodnesse Dauid before had asked mercie and declared his complaintes but now searching reasoning with him selfe secretly in his conscience after this maner Why should God shewe mercie vnto him that so hainously had offended and that iustly was tormented by Gods hande for his transgression sin No other grounde that is alwayes sure permanent findeth he except Gods infinite goodnesse which he espieth to bee onely the staie which neither tempest of windes neither floodes of water are able to ouerthrow nor vndermind And oh how pearcing are the eyes of Faith that in so deepe a dungeon of desperation can yet espie in the midst of those troublesome darknesse goodnes to remaine in God yea and such goodnesse as is sufficient and able to ouercome deuour and swalow vp al the iniquities of his elect so that none of them are able to gainstande or hinder Gods infinite goodnesse to shewe his mercie to his troubled childreÌ„ Hereby are we taught beloued mother in the extremitie of our trobles to run to Gods only goodnesse there to seeke comfort by Iesus Christ and no where els I feare nothing the blasphemous voices of such nor their raging against God and against his onely eternal veritie that are not ashamed to affirme that this kinde of doctrine maketh men negligent to doe good workes against whom no otherwise wil I contend then doth the Apostle saying their damnation is iust For my purpose and minde is to edifie those whoÌ„ God hath called from darknesse to light whose eyes it hath pleased his mercie so to open that euideÌ„tly they feele the flâ—sh to rebel
accuse their former negligence then lament they the miserable affliction of their brethren and then crye cal they in their heartes and openly where they dare for free passage of the Gospel This hunger and thirst doeth prooue the life of their soules But of suche men as hauing libertie to reade and exercise them selues in Gods holie scriptures yet begin to be wery because froÌ„ time to time they reade but one thing I aske why are not they weary euerie day to eate bread to drink wine to behold the brightnesse of the Sun to vse the rest of gods creatures which euery day do keepe their own substaÌ„ce course and nature They shal answere I trust Because such creatures haue a strength to preserue the life O miserable creatures who dare attribute more power strength to the corruptible creatures in nourishing preseruing the mortal carkas then to the eternal woorde of God in the nourishment of the soule which is immortal To reason with their damnable vnthankfulnesse at this present is not my purpose But to you my deare brethren I wryte my knowledge and do speake my conscience That so necessarie as the vse of meate drink is to the preseruation of corporal life and so necesâ—arie as the heate and brightnesse of the Sunne is to the quickening of the hearbes and to expel darknesse So necessarie is also to the life euerlasting and to the illumination and light of the soule the perpetual meditation exercise vse of Gods holie word And therfore deere brethren if that yee looke for a life to come of necessitie it is that yee exercise your selues in the booke of the Lorde your God Let â—o day slip or want some comfort receiued from the mouth of God open your eares and he wil speake euen pleasant thinges to your heart close not your eyes but diligently let them beholde what portion of substance is left to you within your fathers Testament Let your tongues learne to praise the gracious goodnesse of him whose meere mercie hath called you from darkenesse to light and from death to life Neither yet may ye do this so quietly that ye wil admit no witnesse no brethren yee are ordained of God to rule your owne houses in his true feate according to his word Within your houses I say in some cases ye are Bishops and Kinges your wife children seruantes and family are your Bishopprike and charge of your it shalbe required howe carefully and diligently ye haue alwayes instructed them in Gods knowledge how that ye haue studied in them to plant vertue and suppresse vice And therefore I say ye must make them partakers in reading exhorting and in making common praiers which I woulde in euerie house were vsed once a day at least but aboue al thinges deare brethren studie to practise in life that which the worde of God commandeth and then be yee assured that yee shal neuer heare nor reade the same without fruite And thus much for the exercise within your houses Considering that S. Paule calleth the congregation the bodie of Christ wheâ—eof euerie one of vs is a member teaching vs therby that no member is of sufficiencie to susteine and feede it selfe without the helpe and support of an other I thinke it necessarie for the conference of scriptures assemblies of brethren be had The order therein to be obserued is â—xpressed by S. Paule and therefore neede not I to vse many woordes in that behalfe only willing that when the conuent are come together which I woulde were once a weeke that your beginning shoulde be from confession of your offences and inuocation of the spirite of the Lorde Iesus Christ to assist you in al your godly enterprises And theÌ„ let some place of scripture bee plainely and distinctly redde so much as shal be thought sufficient for one day or time which ended if any brother haue exhortation questioÌ„ or dout let him not feare to speake or moue the same so that he doe it with moderation either to edifie or to be edified And hereof I dout not but great profite shal shortly ensue For first by hearing reading and conferring the scriptures in the assemblie the whole bodie of the scriptures of God shal become familiar The iudgements and spirites of men shalbee tried Their patience and modestie shalbee knowne and finally their giftes and vtterance shal appeare Multiplication of wordes prolixe interpretations and wilfulnesse in reasoning is to be auoided at al times and in al places but chiefly in the congregation where nothing ought to be respected except the glorie of God comfort or edification of brethren If any thing occurre within the text or els arise in reasoning which your iudgements can not resolue or capacities comprehend let the same be noted and put in writing before yee dismisse the congregation that when God shal offer vnto you any interpretor your dout beeing noted and knowne may haue the more expedite resolution or els that when ye shal haue occasion to write to such as with whoÌ„ ye wold communicate your iudgementes your letters may signifie and declare the vnceasing desire that ye haue of God and of his true religion And they I dout not according to their talents wil endeuour and bestow their faithful labours to satisfie your godly petitions Of my selfe I wil speake as I thinke I wil more gladly spend ten houres in communicating my iudgement with you in explayning as God pleaseth to open to me any place of scripture then halfe an houre in any matter beside Further I would in reading the scriptures ye should ioine some bokes of the olde and some of the newe Testament together as Genesis and one of the Euangelistes Exodus with an other so forth euer ending suche bookes as yee begin as the time wil suffer For it shal greatly comforte you to heare that harmonie wel tuned song of the holie spirite speaking in our fathers from the beginning It shal confirme you in these dangerous and perillous dayes to behold the face of Christ Iesus his louing spouse and Church from Abel to him selfe and from him selfe to this day in al ages to be one Be frequent in the Prophets and in the Epistles of S. Paul for the multitude of matters most comfortably therin contained requireth exercise good memorie Like as your assemblies ought to beginne with confession inâ—ocation of God his holie spirite So woulde I that they were finished with thanksgiuing commoÌ„ praiers for princes Rulers Magistrates for the libertie and free passage of Christ his Euangelie for the coÌ„fort and deliuerance of our afflicted brethren in al places now persecuted but most cruelly within the realmes of Fraunce and Englande and for such other thinges as the spirit of the Lord Iesus shal teach vnto you to bee profitable either to your selues or to your brethren whersoeuer they be If thus or better I shal heare that yee exercise your selues deare brethren then wil I praise God for your great obedience as for them that not onely haue receiued the word of grace with gladnesse but that also with care and diligence do keepe the same as a treasure and iewel most precious And because I can not suspect that ye wil doe the coÌ„trarie at this present I wil vse no threatnings for my good hope is that ye shal walk As the sonnes of light in the middest of this wicked 〈◊〉 That Ye â—hal be aâ— Starreâ— in the night â—eason who yet aâ—e not chaunged into 〈◊〉 That ye shal be wheat amongst the 〈◊〉 and yet that yee shal not chaunge your nature which ye haue receiued by grace through the â—elowship and parâ—icipatioÌ„ which we haue with the Lord Iesus in his bodie and blood And finally that ye shalbe of the number of the prudent viâ—gins dayly renuing your 〈◊〉 with oyle as you that patiently doe abide the glorious apparition and comming of the Lord Iesus whose omnipotent spirit â—ule and instruct illuminate and comforte your 〈◊〉 and mindesâ— in al assaules 〈◊〉 and euermore Amen The grace of our Lord Iesus rest with you I.K. Imprinted at London by Thomas Dawson dwelling at the three Cranes in the Vintree 1580. The dolorous coÌ„plaint of Dauid in his trouble His praier His confession God his very elect sometimes accuse God Rom. 10. Let this bee vvel noted Enimies driue vs from God vnder this crosse Esay 38. Iob. 9. Obiection of the fleshe Ansvvere by a similitude Ier. 18. Marke vveâ— In trouble Dauid remebreth vvhat God sometimes bad vvrought by him The most spiritual man desireth rest Mercie appertaineth to al the creatures of God that cal for the same vnfainedly Iob. 9. The eye of faith The most pure vvorkes that maâ—â— can do are in the sight of God vâ—cleane Oh most faithfâ—â— confession The care of God is alvvaies one oâ—er his chosen Egesip lib. 1. cap 44. Actes 12. As God did to his afflicted Church in Iudea so shaâ— be doe the same in England Our imperfection may not hinder God to be merciful Gods elect are permitâ—ed sometimes â—orribly to fal The state of Christes Church before shortly after his death Note 〈◊〉 22. 〈…〉 2. Tiâ— 1. Luke 2. â— Cor. 3. The â—ause of â—â—mforte VVby God should sodainely strike the Papistâ— in England VVhat vvee ought to auoid in extreeme trouble Mat. 5. Psalm 119. Perfect and godly hatred 〈…〉 〈…〉 Exo. 7. 8. 14. â— Kings 15. 3. Kings 13. Papistes haue bin summoned Papistes haue bin acâ—used and conâ—icted Time of repentance hath beene graunted vnto Papistes The due execution approcheth Papists shal 〈◊〉 against God to the end Toâ—stal conuicted of murther and theft to his face at Bervvicke The last plague of the Papists Iob. 5 Iob. 15. Esay 12