A ¶ Fort for the afflicted Wherin are ministred many notable excellent remedies against the stormes of tribulation Written chiefly for the comforte of Christes little flocke which is the smal number of the Faithfull by Iohn Knoxe Iohn 16. 33 In the vvorlde yee shall haue affliction but be of good comfort I haue ouercome the vvorld Imprinted at London at the three Cranes in the Vintree by Thomas Dawson 1580. To the Religious Reader WHo art thou O Christian that beeing sicke in soule and desirest to be sound Sorowfull in spirit crauest comfort vnquiet in minde seekest to be at rest wounded in conscience and wouldest be in safetie tormented in thought and longest for reliefe Who art thou I say that hauing offeÌ„ded thy God and art therfore punished tried with tribulation and criest out to bee refreshed visited with affliction and faine wouldest be deliuered Get thee to Gods woorde and there learne thy lesson heare his holy Gospell preached and thereby receiue instruction peruse and ponder examine and consider meditate and exercise thy selfe in the good bookes of Gods faithful seruants and they shall teach thee wisedome And among all bookes tending to this 〈…〉 Christianâ— to bee imbraced and followed this notable exposition of that zealous man of God Maister Iohn Knoxe vppon the sixt Psalme contayning sundry comfortable and excellent doctrines in number many in matter weightie vnder the person of that Princely Prophet Dauid and after his example and patterne too bee applied vnto all suche as are touched eyther in minde or bodie with any kind of crosse or calamitie to direct them to the path of patience and to shew them by a president vnto whom they must run for refuge in the time of their visitation if they desire eyther partly too haue theyr miseries mitigated or themselues wholly from troubles to be deliuered The benefite of this Booke belongeth to euery particular member of Christes Mysticall bodie and they onelie haue the grace to vse this and the like at conuenient seasons Moreouer the manifolde comfortes of this woorthy Authors most fruitefull Epistle written for the consolation of Christes afflicted flocke are of no lesse force and vertue in cases of calamitie then his other treatise the one commodious the other necessary both beneficiall Thine to doe thee good Abraham Flemming To his beloued Mother I. K. sendeth greeting in the Lorde THE desire that I haue to heare of your continuaÌ„ce which Christ Iesus in the day of this his battell which shortly shall end to the confusion of his proud enimies neither by tong neither yet by penne can I expresse beloued Mother Assuredly it is such that it vanquisheth and ouercommeth all remembrance solicitude which the fleshe vseth to take for feeding and defence of herselfe For in euery realme and nation God wil stirre vp some one or other to minister those thinges that appertaine to this wretched life and if men wil ceasse to doe their office yet will hee sende his rauens so that in euery place perchaâ—ce I may finde some fethers to my body But alas where I shal finde children to be begotten vnto God by the worde of life that can I not presently consider And therfore the spiritual life of such as somtime boldly professed Christ god knoweth is to my hearte more deare then all the glory riches and honour in the earth And the falling backe of such men as I heare dayly to turne backe to that idol againe is to mee more dolorous then I trust the corporal death shalbe when euer it shal come at God his appointment Some wil aske then why did I flie assuredly I cannot tel But of one thing I am sure that the feare of death was not the chiefest cause of my flying I trust that one cause hath beene to let mee see with my corporall eies that al had not a true heart vnto Christ that in the day of rest and peace bare a faire face But my flying is no matter by God his grace I may come to battel before al the conflict be ended And haste the time O Lord at thy good pleasure that once againe my tongue may praise thy holy name before the congregation if it were but euen in the very hourâ— of death I haue writteÌ„ a large treatise touching the plagues that assuredly shall apprehende obstinate Idolaters and those also that dissembling with them deny Christ in obeying to idolatrie which I woulde you should reade diligently If it come not to you from the South I shal prouide that it shal come to you by some other meanes Touching your continual trouble giuen vnto you by God for better purpose then wee can presently espie I haue begunne vnto you the exposition of the sixth Psalme And as God shal graunt vnto me opportunitie and health of body which now is very weake I purpose to absolue the same The Argument IT appeareth that Dauid after his offeÌ„ce fel into some great dangerous sicknes in the which he was sore tormented not so much by corporal infirmities as by susteining drinking some large portion of the cup of God his wrath and albeit that he was deliuered as then from the corporal death yet it appeareth that long after yea and I verily beleeue that all his life he had some sense and remembrance of the horrible feare which before he suffered in the time of his sicknes And therfore the holy Ghost speaking in him sheweth vnto vs what be the complaintes of God his elect vnder such crosse howe diuersly they are tormented how that they appeare to haue no sure holde of GOD but to be abiect from him and yet what are the signes that they are Gods elect And so doeth the holy Ghost to teach vs to seeke helpe of God euen when hee is punishing and appeareth to bee angrie with vs. The sixth Psalme 1 O Lorde rebuke mee not in thine anger nor chastice mee in thy hot displeasure DAuid sore troubled both in body and spirite lamentably praieth vnto God which that you may more surely vnderstande I will attempt to expres in moe woordes Dauid speaketh vnto God as hee would speake vnto a man in this manner O Lorde I feele what is the waight and strength of thy displeasure I haue experience howe intollerable is the heauinesse of thine hande which I most wretched man haue prouoked against my selfe by my horrible sinnes Thou whippest me and scourgest mee bitterly yea thou so vexest mee that vnlesse thou withdrawe thine hande and remit thy displeasure ther resteth nothing vnto mee but vtterly to bee confounded I beseeche thee O Lorde rage not neither bee commoued against mee aboue measure remit and take away thy heauie displeasure which by mine iniquitie I haue prouoked against my selfe This appeareth to haue beene the meaning of Dauid in his first woordes whereby he declareth him selfe to haue felt the greâ—uous wrath of God before that hee burst foorth to these wordes In which first is to bee notedâ—
the secrete seede of God which is hid in Gods elect children and that only sobbe is vnto God a more acceptable sacrifice than without this crosse to giue our bodies to bee burned euen for the truethes sake For if God bee present by assistance of his holy spirite so that no doubt is in our conscience but that assuredly we stande in Gods fauour what can corporal trouble hurt the soule or mind seeing the bitter frostie wind cannot hurt the body it selfe which is most warmely couered and clad from violence of the colde But when the spirite of God appeareth to bee absent yea when God himselfe appeareth to be our enimie then to say Oh to thinke with Iob in his trouble albeit he should destroy or kill mee yet will I trust in him or what is the strength and vehemencie of the faith which so looketh for mercy when the whole man feeleth nothing but dolours on euery side Assuredly that hope shal neuer bee confounded for so it is promised by him who cannot repent of his mercy goodnesse Reioyce Mother and fight to the end for sure I am that ye are not vtterly destitute of that spirite who taught Dauid Iob. What obedience I haue hearde you giue vnto God in your most strong torment it needeth mee not to write only I desire which is a portion of my dayly prayer God for our Iesus Christe his sonnes sake that in al your trouble you may continue as I haue left you and that with Dauid yee may sobbe Albeit the mouth may not speak yet let the heart grone and say Haue mercy vpon mee O Lorde and heale me and then I nothing doubt your greeuous torment shal not molest you for euer but shortly shal haue an ende to your euerlasting consolation and comfort Yee thinke peraduenture that ye would gladly cal and pray for mercy but the knowledge of your sinnes doe hinder you Consider dearely beloued that al Phisick or medicine serueth onely for the patient so doeth mercy onely for the sinner yea for the wretched and most miserable sinner Did not Dauid vnderstande himselfe to bee a sinner an adulterer and a shedder of innocent blood Yea knewe hee not also that he was punished for his sinnes Yes verily he did and therfore he called for mercy which hee that knoweth not the heauines and multitude of sinnes can in no wise doe but most commonly doth despise mercy when it is offered or at the least the maÌ„ that feeleth not the burdeÌ„ of sin lightly regardeth mercy because he feeleth not how necessary it is vnto him as betwixt Christ the proude Pharisees in many places of the newe Testament it is to be seen And therfore deare mother if your aduersary trouble you either with your sinnes past or present obiecting the mercy apperteineth not vnto you by reason of your sinnes answer to him as you are taught by Christ That the whole needeth no Phisiâ—ioÌ„ neither yet the iust mercy pardon But that Christ is come to giue light to the blind to cal sinners to repentaÌ„ce of whoÌ„ you acknowledge your selues to be the greatest yet that ye doubt nothing to obteine mercy because it was neuer denied to none that asketh the same in faith And thus no doubt yee shal obteine victorie by Christ Iesus to whom be praise for euer and euer Amen In the rest of Dauids praiers now will we bee shorter that wee may come to the groundes of the same After the desiring of mercy nowe desireth Dauid a corporal benefite saying Heale mee Lorde Heereof is to bee noted that bodily health being the gift of God may bee asked of him without sinne albeit that wee vnderstand our selues to bee punished for our offences Neither yet in so praying are wee contrary to Gods will for his prouidence hath planted in the nature of man a desire of health a desire that it may be conserued therfore is he not offended that we aske health of body when we lacke it neither yet that we seeke preseruation of our health by such ordinary meanes as hee hath appointed Prouided alwaies that God himselfe be first sought and that we desire neither life neither health to the hinderance of Gods glory nor to the hurt or destruction of others our brethren but rather that by vs Gods glory may bee promoted that others our brethren by our strength health and life may bee comforted and defended These presidents nowe rightly obserued it is no sinne earnestly to aske at God health of body albeit wee knowe our sicknesse to bee the very hand of God punishing or correcting our former euil life This I write because some are so seuere that they would not that we should aske bodily helth of God because the sicknes is sent to vs by him but such men doe not righteously vnderstande neither yet consider that sicknes is a trouble to the body and that God commandeth vs to cal for his help in our troubles Surely our submission and praiers in such extremitie is the greatest glory that wee can giue vnto God for so doing wee thinke that his mercy aboundeth aboue his iudgemeÌ„t and so wee are bold to pray for the withdrawing of his scourge which petition no doubt hee must graunt for so he promiseth by Ieremy his Prophet saying If I haue spokeÌ„ against any nation or Citie saying that I wil destroy it and if it turne from iniquitie and repent it shal repent me also of the plagues that I haue spoken against it God promiseth to shewe mercie to a whole Citie or nation if it repent wil he not doe the same to a particular person if in his sicknesse he cal for grace He hath shewed vnto vs that hee wil by diuers examples and specially by the leprosie of Mary the sister of Moses and Aaron which shee receiued at the Lordes hande punishing her high and hautie minde and againe vpon her submission and at the prayer of Moses shee shortly was restored to health But to proceed Dauid moreouer prayeth Turne againe O Lord. It appeareth vnto Dauid beeing in the extremitie of his paine that God was altogether departed from him for so alwaies iudgeth the flesh yea the whole man when trouble worketh by any continuance of time Dauid had sustained trouble many dayes hee had prayed and yet was not deliuered And therefore iudgeth he that God being offended for his sinnes had left him And yet plain it is that God was with him working in his hart by his holy spirite repentance expressing forth those sobbes and grones as also the desire he had to be restored to that comfort and consolation which somtimes he had felt by the familiaritie which he had with God Al these motioÌ„s I say were the operations of Gods holie spirite and yet Dauid could perceiue no coÌ„sort nor presence of God in that his trouble but lamentably complaineth as before you haue heard Heereof it is plaine that the verie elect sometimes are
the kingdom of his father the Antichrist of Rome may prosper And let him and them drinke the blood of Gods Saintes til they be drunke and their bellies burst yet shal they neuer preuaile long in their attemptes Their connsels and determinations shalbe like the dreame of a huÌ„grie thirstie maÌ„ who in his sleepe dreameth that he is eating or drinking but after he is awaked his paine continueth and his soule is vnpatient and nothing eased Euen so shal these tyrants after their profound counselles long deuises and assured determinations vnderstande and knowe that the hope of hypocrites shalbe frustrate and that a kingdome begunne with tyranny and blood can neither be stable nor permanent but that the glory the riches and mainteiners of the same shalbe as strawe in the flame of fire altogether with a blast they shalbe consumed in such sort that their places shalbe an heape of stones their congregation shalbe desolate and such as doe depende vpon their helpe shal fal into destruction and ignominie with them And therefore beloued brethren in our Sauiour Iesus Christ seeing that neither can our imperfection nor fraile weakenes hindeâ— Christe Iesus to returne to vs by the presence of his worde neither that tyranny of these blood thirstie wolues may so deuour Christes small flocke But that a great number shal bee preserued to the praise of Gods glory neither that these most cruel tyrants can long escape Gods vengeance let vs in comfort lift vp our heads and constantly looke for the Lordes deliuerance with hearte and voice saying to our God O Lorde albeit other lordes then thou haue power ouer our bodies yet let vs onely remember thee and thy holy name to whome bee praise for euer and euer Amen God the father of our Lorde Iesus Christe by his omnipotent spirite guide and rule your heartes in his true feare to the ende Amen Written at Deepe the last day of May. 1554. The comforte of the holy Ghost c. For salutation NOt so muche to instruct you as for to leaue with you dearely beloued brethren some testimonie of my loue I haue thought good too communicate with you in these fewe lines my weake counsel how I woulde yee should behaue your selues in the middes of this wicked generation touching the exercise of Gods most sacred and holy worde without which neither shal knowledge encrease godlines appeare not feruencie continue amongst you For as the worde of God is the beginning of spiritual life without which all flesh is dead in God's presence And the Lanterne to our feete without the brightnesse whereof al the posteritie of Adam doeth walke in darknesse And as it is the foundation of faith without which no man vnderstandeth the good wiâ— of God So it is also the onely organ and instrument which God vseth too strengthen the 〈◊〉 to comfort the afflicted to reduce to 〈◊〉 by repentaÌ„ce such as haue 〈◊〉 and finally to preserue keep the very life of the soule in al assaultes and tempâ—ations And thereof if that yee desire your knowledge to bee increased your faith to bee confirmed your conscience to be 〈◊〉 and comforted or finally your soule to bee preserued in life let your exercise be frequent in the lawe of the Lorde God Despise not the precepts which Moses who by his owne expeâ—ieuce had learned what comforte lyeth hid within the worde of God gaue to the Israelites in these words These wordes which I commande thee this day Sow in thine heart and thou shalt exercise thy children in them Thou shalt talke of them when thou aâ—t at home in thy house and as thou walked by the way and when thou lyest downe and when thou risest vp and thou shalt binde them for a figne vpon thine hande and they shalbe papers of remembrance betweene thine eâ—es and thou shalt write them vppon the postes of thy house and vpon thy gates And Moses in another place commaundeth them to remember the lawe of the Lorde God to do it that iâ— may bee well with them and with their children in the lande which the Lorde their God should giue them meaning that like as frequent memory repetitoÌ„ of Gods precepts is the meanes wherby the feare of God which is the beginning of al wisdome and felicitie is kept recent in mind so is negligence and obliuion of Gods benefites receiued the first degree of defection from God Now if the lawe which by reason of our weakenesse can worke nothing but wrath and auger was so effectual that remembred rehearsed of purpose to doe it it brought to the people a corporal benediction what shal wee say the glorious Gospel of Christ Iesus doeth worke so that with reuerence it be entreated Saint Paule calleth it the sweete odor of life to those that shal receiue life boro wing his similitude of odoriferous hearbs or precious ointments whose nature is the more that they be touched or moued to send foorth their odour more pleasant and delectable Euen such deare brethren is the blessed Euangelie of our Lorde Iesus for the more that it be entreated â—he more comfortable and puisant is it to suche as doe heare reade or exercise the same I am not ignorant that as the Israelites lothed the manna because that euerie day they saw and eate but one thing so some there bee nowe adayes who wil not be holden of the worst sort that after once reading some parcelles of the scriptures doe commit them selues altogether to prophane authours and humane lectures because that the varietie of matters therein conteined doeth bring with it dayly delectation where contrariwise within the simple scriptuâ—es of God the perpetual repetition of one thing is fashions weerisome This temptatioÌ„ Iâ—confesse may enter into Gods very elect for a time but impossible it is that therin they continue to the end for Gods election besides other ouident signes hath this euer ioyned with it that Gods elect are called from ignorance I speake of those that are come to the yeares of knowledge to some tast and feeling of Gods mercie of the which they are neuer so satisfied in this life but from time to time they hunger and they thirst to eaâ—e the bread that descended from heauen and to drink the water that springeth to life euerlasting which they cannot doe but by the meanes of Fayth and Fayth looketh euer to the wil of God reuealed by the worde so that Fayth hath both her beginning and continuance by the worde of God And so I say that impossible it is that Gods chosen children can despise or reiect the worde of their saluation of any long continuance neither yet loath it to the ende Often it is that Gods elect are holden in such bondage and thraldom that they cannot haue the bread of life broken vnto them neither yet free libertie to exercise them selues in Gods holie word but then doe not Gods children loath but most gladly doe they couet the foode of their soules Then do they
that the Prophet doeth acknowledge all troubles that hee susteined as well in body as in spirite to bee sent of God and not to happen vnto him by chaunce for heerein peculiarly differ the sonnes of God frō the reprobate that the sonnes of God knowe both prosperitie and aduersitie to bee the giftes of GOD onely as Iob doeth witnesse And therfore in prosperitie commonly they are not insolent nor proude but euen in the day of ioy and rest they looke for trouble and sorrowe Neither yet in the time of aduersitie are they altogether lefte without comforte but by one meane or other God sheweth vnto them that the trouble shal haue ende Where contrarywise the reprobate taking all thinges of chance or els making an idol of their owne wisdom in prosperitie are so puft vp that they forget God without any care that trouble shoulde followe And in aduersitie they are so deiect that they looke for nothing bu◠Hell Here must I put you in minde dearely beloued howe often you and I haue talked together of these present dayes till neither of vs both coulde refraine teares when no such apparance there was seene by man How often haue I saide vnto you that I looked dayly for trouble and that I wondred at it that so long I did escape it What mooued me to refuse and that with displeasure of al men euen of those that best loued mee those high promotions that were offered by him whō God hath takē frō vs for our offēces Assuredly the foresight of troubles to come How oft haue I said vnto you that the time woulde not bee long that England woulde giue mee bread Aduise with the last letter that I wrote vnto your brother in lawe consider what is therein conteined While I had this trouble you had the greater sent I doubt not to vs both of God that in that great rest and as we cal it whē the gospel triumphed we should not bee so carelesse and so insolent as others were Who albeit they professed Christe in mouth yet sought they nothing but the worlde with hand with foote with counsel and wisedome And albeit at this present our comfort appeareth not yet before all the plagues be powred foorth it shalbe known that there is a God who taketh care for his owne Secondarily is to be noted that the nature and ingenie of the very sonnes of God in the time of their trouble is to impute vnto God som other affection then there is or can be in him towardes his children And sometime to complaine vpon God as that he did those things that in very deede hee cannot doe to his elect Dauid Iob often complaine that God hath left them was become their enimie regarded not their praiers tooke no heede to deliuer them And yet vnpossible it is that God either shal leaue his chosen or that hee shal despise the humble petitions of suche as doe call vpon his support But suche complaints are the voices of the flesh wherwith God is not offended to the forsaking reiection of his elect but pardoneth them among other innumerable infirmities sinnes And therefore dearely beloued dispaire you not albeit the fleshe sometime burst out into heauie complaints as it were accusing God you are not more perfect then was Dauid and Iob. And you cannot bee so perfect as Christ himselfe was who vppon the crosse cried My God my God why hast thou forsaken me Consider deare mother how lamentable and horrible were these wordes to the onely sonne of God And Dauid in the 88. Psal. which for better vnderstanding I desire you reade cōplaineth vpon God that night day he had cried and that yet he was not deliuered But saith he my soule is replenished with dolour I am as a man without strength I am like vnto those that are gone downe into the pit of whom thou hast no more minde like vnto those that are cut of by thy hande Thou hast put mee in a deepe dungeon al thy wrath lieth vpon mee Why leauest thou me Lorde why hydest thou thy face from me thou hast remoued al my freendes from mee thou hast made mee odious vntoo them And thus hee endeth his Psalme and complainte without mention of any comfort at al receiued And Iob in diuers places of his booke maketh euen the like complaintes sometime saying that God was his enimie and had set him as it were a marke to shoote at and therefore that his soule desired the very destruction These things I recite vnto you deerely beloued vnderstanding what haue beene your troubles heeretofore and knowing that Sathan wil not cease nowe to perswade to your tender conscience that none of God his elect hath beene in like case as you are but by these presidentes and many other places which now to collect I haue no opportunitie it plainely doth appeare that God his chosen vessels haue suffered the like temptations I remember that ofte you haue complained vpon the grudging and murmuring that you founde which in your selfe fearing that it prouoked God to more displeasure Beholde and consider deere mother what God hath borne with his saintes before wil hee not beare the same with you beeing most sorie for your imperfections Hee cannot other wise do◠But as his wisedome hath made vs al of one masse and nature earth and earthly and as hee hath redeemed vs with one price the blood of his only sonne so hee according to his promise like mercifully pardoneth doneth the offences of al those that cal vpon the name of the Lorde Iesus of those I meane that refuse all other Iustice but his alone But to our matter of these presidents plaine it is that God his elect before you haue suffered the like crosse as presentlie you suffer that they haue complained as you complaine that they haue thought themselues abiect as you haue thought and yet may thinke your selfe and yet neuerthelesse they were sure in GOD his fauour Hope deare mother and looke you for the same hope I say against hope Howe horrible the paine is to suffer that crosse can none expresse except such as haue prooued it feareful it is for the very payne it selfe but most feareful it is for that the godlie so tormented iudge God to bee angrie in furor and in rage against them as is before expressed Seeing wee haue founde this crosse to appertaine to God his children profitable it shalbe and necessarie to searche out the causes of the same Plaine it is that not only God worketh al to the profite of his elect but also that hee woorketh it of such loue towardes them and with such wisedome that otherwise thinges coulde not bee and this to vnderstande is very profitable partly to satisfie the grudging complaintes of the fleshe which in trouble commonly doeth question Why doth God this or that And albeeit the fleshe in this earth can neuer bee fully satisfied but euen as hunger and thirst from time to time assaulteth it so doe
others more grosse imperfections yet the inwarde man which sobbeth vnto God knowing the causes why the very iust are so troubled and tormâ—nted in bodie and spirite in this life receiueth some comforte and getteth some stay of God his mercie by knowing the causes of the trouble Al causes may I not heere recite but twoo or three of the principal wil I touche The first is to prouoke in God his elect an haâ—â—ed of sinne and vnfainedly repentance of the same 〈◊〉 the which cause if it were rightly considered were sufficient to make all spiritâ—all and coâ—porall troubles tollerable vnto vs. For seeing it is so that without repentance no man doeth attaine to GOD his mercie for it is now appointed by him whose wisedome is infinite I meane of those that are conuerted to the feeling of sinne and that without mercie no man can come to ioy is not that which causeth vs to vnderstand what repentance is gladly to bee receiued and imbraced Repentance conteineth within it a knowledge of sinne a dolour for it and a hatred of it togither with hope of mercy It is very euident that God his owne children haue not at al times the right knowledge of sinne that is to say how odious it is before God Much lesse haue they the dolour of it hatred of it Which if they had as they could not sinne so coulde they neuer be able hauing that same very sense of God his wrath against sinne to delight in any thing that appertaineth to the fleshe more then the woman whome God hath appointed by the helpe of man to produce mankind coulde euer delight in man if at al times shee felt the same pangues of dolour and paine that she doeth in her childebyrth And therefore doeth God for such purposes as are knowne to himselfe sometime suspend from his owne children this fore saide sense and feeling of his wrath against sinne As no doubte heere hee did with Dauid not onely before his sinne but also sometime after But least the sonnes of God shoulde become altogither insolent like the children of the world he sendeth vnto them some portion of this foresaide cuppe in drinking whereof they come to such knowledge as they neuer had before For first they feele the wrath of God working against sinne whereby they learne the iustice of God to bee euen such as he himselfe pronounceth that he may suffer no sinne vnpunished And thus begin they as well to morne for their offences as also to hate the same which otherwise they coulde neuer doe for nothing is so pleasing to the corrupt nature of man as is sinne and things pleasing to nature cannot nature of it selfe hate But in this conflict as God his childrÌ„ feele torments and those most grieuous as they mourne and by God his holie spirite begin to hate sinne so come they also to a more high knowledge that is that man cannot bee sauiour to himselfe for how shal hee saue himselfe from hel that cannot saue himselfe from anguish and trouble heere in the flesh while hee yet hath strength wit reason and vnderstanding and therefore must hee bee compelled in his heart to acknowledge that there is another mediatour betweene God his iustice and mankind then any that euer descended of the corrupt state of Adam yea then any creature that onlie is a creature and by the knowledge of this mediatour at the last the afflicted commeth by some sense and liuely feeling of God his great mercie declared vnto mankinde albeeit they bee not so sensible as is the paine and albeeit that torment by this knowledge is not hastily remoued yet hath the patient some hope that al dolour shal haue ende and that is the cause why hee sobbeth and groâ—eth for an ende of paine why also he blasphemeth not God but cryeth for his health euen in the midst of his anguishe Howe profitable this is to the children of God and what it worketh in them as the plaine scripture teacheth so experience letteth vs vnderstande Verilie euen so profitable as it is to mourne for sinne to hate the same to knowe the mediatour betwixt God and man and finally to knowe his louing mercie towardes them So necessarie is it to drinke this foresaide cuppe What it worketh in them none knoweth but such as taste it In Dauid it is plaine that it wrought humilitie and abiection of himselfe It tooke from him the great trust hee had in himselfe It made him dayly to feare and earnestly to pray that after he shoulde not offend in like manner or bee left in his owne handes It made him lowlie although hee was a king it made him merciful when hee might haue beene rigorous Yea and it made him to mourne for Absolon his wicked sonne But to the rest of the causes The second cause why God permitteth his elect to taste of this bitter cuppe is to raise vp our hearts from these transitorie vanitles for so foolish and forgetful of nature and so addict are wee to the things that are present that vnlesse wee haue another schoolemaister then manly reason and some other spurre and perpetual remembrance then any which wee can choose or deuise our selues Wee neither can desire nor yet rightly remember the departure from this vaine and wicked worlde to the kingdome that is prepared Wee are commanded dayly to praye Thy kingdome come which petition asketh that sinne may cease that death may be deuoured that transitorie troubles may haue an ende that Sathan may bee troden vnder foote that the whole body of Christ may bee restored to life libertie and ioy that the powers and kingdomes of this earth may bee resolued and destroyed And that God the father may be all in al thinges after that his sonne Christ Iesus our Sauiour hath rendred vp the kingdom for euer These thinges are wee al commaunded to pray for but which of vs in the time when al abundeth with vs when neither body not spirite hath trouble from our heart and without dissimulation can wishe these thinges verily none With our mouth wee may speake the wordes but the heart cannot thirst the thinges to come except we be in such state that worldly things be vnsauerie vnto vs. And so can they neuer be but vnder the Crosse. Neither yet vnder al kind of Crosses as are worldly things vnpleasant for in pouertie riches do greately delight many For although they lacke them yet desire they to haue them and so are they neither vnsauerie nor vnpleasant For things that wee earnestly couet are not vnpleasant vnto vs. But when things appertaining to the flesh are sufficiently ministred vnto vs and yet none of them can molifie our anguishe nor paine then sobbeth the heart vnto God and vnfaynedly wisheth an ende of miserie And therefore our heauenly father of his infinite wisedome to holde vs in continual remembrance that in this wretched worlde there is no rest permitteth and suffereth vs to bee tempted and tryed with this crosse that with an
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
was certified by the infallible and plain word of God from which I praise my most merciful father I am not this day one iote remoued Neither 〈◊〉 I of that my blessed and most happie societie with the trueth of Christes Gospel vnto which it hath pleased God â—o â—alme the most wretched of others neither fore think I that God hath made me an open and manifest enemie to Papistrie superstition and to al that â—ilthie idolatrie which newly is erected in Gods hotte displeasure neither yet would I recaÌ„t as they terme it one sentence of my former doctrine for al the glory riches rest that is in earth And in conclusion I would not bowe my â—nee before that most abhominable idol for al the tormeÌ„ts that earthly tyrantes can deuise God so assisting me as his holie spriâ—â— presently moueth me to write vnfainedly And albeiâ— that I haue in the beginning of this battel appered to play the fainte Hearted and feeble soâ—â—â—our the cause I remit to God yet my prayer is that I may be restored to the battel againe And blessed bee God the Father of our Lorde Iesus Christ I am not left so bare without coÌ„forte but my hope is to obtaine such mercie that if a sodaine ende be not made of all my miseries by final death which to mee were no smal aduantage that yet by him who neuer despised the sobbes of the sore afflicted I shalbe so incouraged to fight that England and Scotlande shal both knowe that I am readie to suffer more theÌ„ either pouertie or exile for the profession of the doctrine and that heauenly religion whereof it hath pleased his merciful prouidence to make me amongst others a simple souldiour and witnesse bearer vnto men And therfore mother let no feare enter into your hearte as that I escaping the furious rage of those rauening wolues that for our vnthankfulnes are lately loosed from their bondes doe repent any thing of my former feruencie no mother for a fewe Sermons by me to be made within England my heart at this houre coulde bee content to suffer more then nature were able to sustaine as by the grace of the most mightie and most merciful God who onelie is God of comfort and consolation through Iesus Christ one day shalbe knoweÌ„ In the meane season yet once again as it were my final good night and last testament in this earth in the bowels of Christ Iesus I exhort and admonish you constantly to contine we with the veritie which yet shal triumph obtaine victorie in despite of Saâ—â—an and of his malice And auoid ydolatrie the â—aintainers obeyers where of shal not escape the sodaine vengeance of God which shalbe powred sorth vpon them according to the ripenesse of their iniquitie And when they shal cry quietnes peace which neuer remained of any continuance with the vngodly then shal their sodaine destruction come vpon them without prouision The God of peace and consolation who of his power infinite and inuincible hath called from death the true and great bishop of our soules and in him hath placed our flesh aboue principalities powers of what preheminence soeuer they bee in heauen or in earth assist you with his holie spirite in such constancie and strength that Sathan and his assaultes bee confounded now and euer in you and in the congregation by Christ Iesus our Lord. To whome with the Father with the â—oly Ghost be al praise and honour eternally Amen Yours with sorowful heart I. K. Watche and pray The Argument of the Epistle A comfortable Epistle sent to the afflicted Churche of Christ exhorting them to beare his crosse with patience looking euery houre for his comming againe to the greate comforte and consolation of his chosen with a prophecie of the destruction of the wicked Whereunto iâ— ioyned a most wholesome counsel howe to he haue our selues in the middest of this wicked generation touching the dayly exercise of Gods most holy and sacred word Written by the man of God I. K. Eze. 9. Passe through the citie and put a signe on the foreheads of those that mourne for the abhominations that are committed WHen I ponder with my self beloued in the Lord what the state was of Christes true Churche immediately after his death and passion and what were the changes great mutations in the common wealth of Iudea before the final desolation of the same as I cannot but feare that like Plagues for like offences shal strike the Realme of England and in fearing God knoweth I lament morne so can I not but reioice knowing that Gods most merciful prouidence is no lesse careful this day ouer his weake and feeble seruants in the Realme of Englande than it was that day ouer his weake and sore oppressed flocke in Iurie What was the state of Christes churche betweene his death and resurrection from his resurrection to the sending of the holy Ghost vppon his disciples and from that time also to the finall destruction of Hierusalem The plaine Scripture doeth witnesse that it was most afflicted without al comforte and worldly consolation and that it was so persecuted that hauock was made ouer the church of God And what were the mutations and troubles in Iudea and Hierusalem before the destruction of the same such as are expressed in histories and principally in Iosephus and Egesippus can not bee ignorant For they witnesse that ouer that vnthankeful people were peâ—mitted to reigne cruel tyranâ—ous and most vngodly magistrates by whome the people were oppressed and spoyled of their liberties by which occasion was stirred vp sedition and therevpon followed so cruel tyrannie that vnder the name of iustice no smal number of the people were burned quicke After which crueltie followed such murder vniuersallie in the citie and in the fieldes that the fathers feared their sonnes and the brethren their brethren Which vnquietnesse ceased not vntil Gods seuere vengeance was once powred forth vppon such as obstiâ—ately refused and persecuted Christ Iesus and his doctrine But to returne to the entreatement and preseruation of Christes church at this time it is euident that most sharply it was persecuted and yet dayly did it increase and multiply It was compelled to flye from citie to citie from Realme to Realme and from one Nation to another and yet so wonderful was it preserued that a greate number of those whome the wicked Priestes by their blooddie tyranny exiled and banished from Hierusalem were kept aliue til Gods vengeance was powred forth vppon that most wicked generation The remembrance of this beloued in the Lorde is vnto my hearte such comforte and consolation that neither can my tongue nor penne expresse the same For this assuredlie is my hope and expectation that like as Christ Iesus appeared to his Disciples when there was nothing in their heartes but anguâ—she and desperation and like as hee preferred and multiplyed their number vnder the most extreeme persecution so shal hee doe to his afflicted
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