The Sixth Psalm

The Argument: It appears that David after his offense fell into some great and dangerous sickness, in the which he was sore tormented, not so much by corporal infirmities, as by sustaining and drinking some large portion of the cup of God his wrath: and albeit that he was delivered (as then) from the corporal death, yet it appears that long after (yes, and I verily believe that all his life) he had some sense and remembrance of the horrible fear which before he suffered in the time of his sickness. And therefore the holy Ghost speaking in him, shows to us what be the complaints of God his elect under such cross, how diversely they are tormented, how that they appear to have no sure hold of God, but to be abject from him: and yet what are the signs, that they are God's elect. And so does the holy Ghost to teach us to seek help of God, even when he is punishing, and appears to be angry with us.

1 O Lord, rebuke me not in your anger, nor chastise me in your hot displeasure.

David sore troubled both in body and spirit, lamentably prays to God: which that you may more surely understand, I will attempt to express in more words. David speaks to God, as he would speak to a man: in this manner.

O Lord, I feel what is the weight and strength of your displeasure, I have experience how intolerable is the heaviness of your hand, which I most wretched man have provoked against myself, by my horrible sins. You whip me and scourge me bitterly, yes, you so vex me, that unless you withdraw your hand, and remit your displeasure, there rests nothing to me, but utterly to be confounded. I beseech you O Lord, rage not, neither be moved against me above measure, remit and take away your heavy displeasure, which by my iniquity I have provoked against myself.

This appears to have been the meaning of David in his first words, whereby he declares himself to have felt the grievous wrath of God before that he burst forth to these words. In which first is to be noted that the Prophet does acknowledge all troubles, that he sustained as well in body as in spirit, to be sent of God, and not to happen to him by chance: for herein peculiarly differ the sons of God, from the reprobate, that the sons of God know both prosperity and adversity, to be the gifts of God only, as Job does witness. And therefore in prosperity commonly they are not insolent, nor proud, but even in the day of joy and rest they look for trouble and sorrow. Neither yet in the time of adversity, are they altogether left without comfort, but by one mean or other God shows to them that the trouble shall have end. Where contrariwise the reprobate taking all things of chance, or else making an idol of their own wisdom, in prosperity are so puffed up, that they forget God, without any care that trouble should follow: And in adversity they are so dejected, that they look for nothing but Hell.

Here must I put you in mind (dearly beloved) how often you and I have talked together of these present days, till neither of us both could refrain tears, when no such appearance there was seen by man. How often have I said to you, that I looked daily for trouble, and that I wondered at it, that so long I did escape it? What moved me to refuse, and that with displeasure of all men, even of those that best loved me, those high promotions that were offered by him, whom God has taken from us for our offenses? Assuredly the foresight of troubles to come. How oft have I said to you that the time would not be long, that England would give me bread? Advise with the last letter, that I wrote to your brother in law, and consider, what is therein contained.

While I had this trouble, you had the greater, sent (I doubt not) to us both of God: that in that great rest, and (as we call it) when the gospel triumphed, we should not be so careless and so insolent, as others were. Who albeit they professed Christ in mouth, yet sought they nothing but the world with hand, with foot, with counsel and wisdom. And albeit at this present our comfort appears not, yet before all the plagues be poured forth, it shall be known that there is a God, who takes care for his own. Secondarily is to be noted, that the nature and ingenie of the very sons of God in the time of their trouble, is, to impute to God some other affection, than there is or can be in him towards his children. And sometime to complain upon God, as that he did those things that in very deed he cannot do, to his elect. David and Job often complain that God has left them, was become their enemy, regarded not their prayers, and took no heed to deliver them. And yet impossible it is, that God either shall leave his chosen, or that he shall despise the humble petitions of such, as do call upon his support. But such complaints are the voices of the flesh, wherewith God is not offended, to the forsaking and rejection of his elect, but pardons them among other innumerable infirmities and sins. And therefore (dearly beloved) despair you not, albeit the flesh sometime burst out into heavy complaints, as it were accusing God: you are not more perfect than was David and Job. And you cannot be so perfect as Christ himself was, who upon the cross cried: My God, my God, why have you forsaken me? Consider, dear mother, how lamentable and horrible were these words, to the only son of God. And David in the 88th Psalm (which for better understanding, I desire you read) complains upon God, that night and day he had cried, and that yet he was not delivered. But (says he) my soul is replenished with dolor, I am as a man without strength. I am like to those that are gone down into the pit, of whom you have no more mind, like to those that are cut off by your hand: You have put me in a deep dungeon, all your wrath lies upon me: Why leave you me, Lord? Why hide you your face from me? You have removed all my friends from me, you have made me odious to them. And thus he ends his Psalm and complaint without mention of any comfort at all received. And Job in diverse places of his book makes even the like complaints, sometime saying, that God was his enemy, and had set him as it were a mark to shoot at, and therefore that his soul desired the very destruction.

These things I recite to you, dearly beloved, understanding what have been your troubles heretofore: and knowing that Satan will not cease now to persuade to your tender conscience, that none of God his elect has been in like case as you are, but by these precedents and many other places, which now to collect I have no opportunity, it plainly does appear that God his chosen vessels have suffered the like temptations. I remember that often you have complained upon the grudging and murmuring that you found, which in yourself fearing that it provoked God to more displeasure: Behold and consider dear mother, what God has borne with his saints before: will he not bear the same with you, being most sorry for your imperfections? He cannot otherwise do. But as his wisdom has made us all of one mass and nature, earth and earthly: and as he has redeemed us with one price, the blood of his only son, so he according to his promise like mercifully pardons the offences of all those that call upon the name of the Lord Jesus, of those I mean that refuse all other justice but his alone.

But to our matter of these precedents, plain it is that God his elect, before you have suffered the like cross, as presently you suffer, that they have complained as you complain, that they have thought themselves abject, as you have thought, and yet may think yourself: and yet nevertheless they were sure in God his favor. Hope dear mother and look you for the same, hope I say against hope.

How horrible the pain is to suffer that cross, can none express, except such as have proved it: fearful it is for the very pain itself: but most fearful it is, for that the godly so tormented, judge God to be angry, in fury and in rage against them, as is before expressed. Seeing we have found this cross to appertain to God his children, profitable it shall be, and necessary to search out the causes of the same. Plain it is that not only God works all to the profit of his elect, but also that he works it of such love towards them and with such wisdom, that otherwise things could not be: and this to understand, is very profitable, partly to satisfy the grudging complaints of the flesh, which in trouble commonly does question, Why does God this or that? And albeit the flesh in this earth can never be fully satisfied: but even as hunger and thirst from time to time assaults it, so do others more gross imperfections, yet the inward man which sobs to God (knowing the causes why the very just are so troubled and tormented in body and spirit in this life) receives some comfort and gets some stay of God his mercy, by knowing the causes of the trouble. All causes may I not here recite: but two or three of the principal will I touch.

The first is to provoke in God his elect a hatred of sin, and unfeignedly repentance of the same, the which cause if it were rightly considered, were sufficient to make all spiritual and corporal troubles tolerable to us. For seeing it is so that without repentance no man does attain to God his mercy (for it is now appointed by him whose wisdom is infinite, I mean of those that are converted to the feeling of sin) and that without mercy no man can come to joy: is not that which causes us to understand what repentance is, gladly to be received and embraced? Repentance contains within it a knowledge of sin, a dolor for it, and a hatred of it together with hope of mercy.

It is very evident that God his own children have not at all times the right knowledge of sin: that is to say, how odious it is before God: much less have they the dolor of it, and hatred of it. Which if they had, as they could not sin, so could they never be able, having that same very sense of God his wrath against sin, to delight in any thing that appertains to the flesh, more than the woman whom God has appointed by the help of man, to produce mankind, could ever delight in man, if at all times she felt the same pangs of dolor and pain, that she does in her childbirth. And therefore does God for such purposes as are known to himself, sometime suspend from his own children, this foresaid sense and feeling of his wrath against sin. As no doubt, here he did with David, not only before his sin, but also sometime after.

But lest the sons of God should become altogether insolent like the children of the world, he sends to them some portion of this foresaid cup: in drinking whereof they come to such knowledge as they never had before. For first they feel the wrath of God working against sin: whereby they learn the justice of God, to be even such as he himself pronounces that he may suffer no sin unpunished. And thus begin they as well to mourn for their offences, as also to hate the same, which otherwise they could never do: for nothing is so pleasing to the corrupt nature of man, as is sin: and things pleasing to nature, cannot nature of itself hate.

But in this conflict, as God his children feel torments, and those most grievous, as they mourn, and by God his holy Spirit begin to hate sin: so come they also to a more high knowledge: that is, that man cannot be savior to himself, for how shall he save himself from hell, that cannot save himself from anguish and trouble here in the flesh, while he yet has strength, wit, reason, and understanding: and therefore must he be compelled in his heart, to acknowledge, that there is another mediator between God his justice and mankind, than any that ever descended of the corrupt state of Adam, yes than any creature, that only is a creature: and by the knowledge of this mediator at the last, the afflicted comes by some sense and lively feeling of God his great mercy declared to mankind, albeit they be not so sensible as is the pain: and albeit that torment by this knowledge is not hastily removed, yet has the patient some hope, that all dolor shall have end: and that is the cause why he sobs and groans, for an end of pain, why also he blasphemes not God, but cries for his health even in the midst of his anguish. How profitable this is to the children of God, and what it works in them as the plain Scripture teaches, so experience lets us understand.

Verily even so profitable as it is to mourn for sin, to hate the same, to know the mediator between God and man, and finally to know his loving mercy towards them: so necessary is it to drink this foresaid cup. What it works in them, none knows but such as taste it.

In David it is plain, that it worked humility and abjection of himself.

It took from him the great trust he had in himself. It made him daily to fear and earnestly to pray, that after he should not offend in like manner, or be left in his own hands. It made him lowly, although he was a king: it made him merciful, when he might have been rigorous: yes and it made him to mourn for Absolon his wicked son. But to the rest of the causes.

The second cause why God permits his elect to taste of this bitter cup, is to raise up our hearts from these transitory vanities: for so foolish and forgetful of nature, and so addict are we to the things that are present, that unless we have another schoolmaster than manly reason, and some other spur, and perpetual remembrance, than any which we can choose or devise ourselves: we neither can desire, nor yet rightly remember, the departure from this vain and wicked world, to the kingdom that is prepared.

We are commanded daily to pray, Your kingdom come: which petition asks that sin may cease, that death may be devoured, that transitory troubles may have an end, that Satan may be trodden under foot, that the whole body of Christ, may be restored to life, liberty, and joy, that the powers and kingdoms of this earth may be resolved and destroyed. And that God the Father may be all in all things after that his son Christ Jesus our Savior has rendered up the kingdom forever.

These things are we all commanded to pray for: but which of us in the time when all abounds with us (when neither body nor spirit has trouble) from our heart, and without dissimulation can wish these things? Verily none. With our mouth we may speak the words, but the heart cannot thirst the things to come, except we be in such state that worldly things be unsavory to us. And so can they never be but under the Cross. Neither yet under all kind of crosses are worldly things unpleasant: for in poverty riches do greatly delight many. For although they lack them, yet desire they to have them: and so are they neither unsavory nor unpleasant. For things that we earnestly covet, are not unpleasant to us. But when things appertaining to the flesh, are sufficiently ministered to us, and yet none of them can mollify our anguish nor pain: then sobs the heart to God, and unfeignedly wishes an end of misery. And therefore our heavenly Father of his infinite wisdom, to hold us in continual remembrance, that in this wretched world there is no rest, permits and suffers us to be tempted and tried with this cross, that with an unfeigned heart we may desire not only an end of our troubles (for that shall come to us by death) but also of all the troubles of the church of God, which shall not be before the coming again of the Lord Jesus.

The third cause I collect of Moses's words to the Israelites, saying, The Lord your God shall cast out these nations by little and little before you. He will not cast them out all at once, lest perchance the wild beasts be multiplied against you: and also when you shall enter into that land, and shall dwell in the houses, that you never built, and that you shall eat and be filled: give thanks to the Lord your God, and beware that you forget him not, and that you say not in your heart: The strength of my own hand has brought these great riches to me.

In these words are two things appertaining to our matter most worthy to be noted. First that Moses says that the Lord will not at once, but by little and little destroy those nations, adding the cause, lest perchance (says he) the wild beasts be multiplied, and make up against you. The second that when they had abundance that then they should declare themselves mindful of God his benefits, and that they should not think that their own power, wisdom, nor provision was any cause that they had the fruition of those commodities.

By these precedents the Holy Ghost teaches them, that like as they did not possess, nor obtain the first interest of that land by their own strength, but that the Lord God did freely give it to them, so likewise were they not able to brook nor enjoy the same, by any power of themselves.

For albeit that God should have in one moment destroyed all their enemies: yet if he should not have been their perpetual safeguard, the wild beasts, should have troubled them. And if they had demanded the question, why will you not destroy the wild beasts also? He answers, lest you forget the Lord your God, and say in your heart, my strength has obtained this quietness to myself.

Consider, dearly beloved, that such things as the spirit of God foresaw dangerous and damnable to them, the same things are to be feared in us: for all things happened to them in figures. They were in Egypt corporally punished by a cruel tyrant: we were in spiritual bondage of the Devil, by sin and incredulity. God gave to them a land that flowed with milk and honey, for which they never labored: God has opened to us, the knowledge of Christ Jesus which we never deserved, nor yet hoped for the same. They were not able to defend the land, after they were possessed in it: we are not able, to retain ourselves, in the true knowledge of Christ, but by his grace only. Some enemies were left to exercise them. Sin is left in us, that we may learn to fight. If enemies had not been, wild beasts should have multiplied among them. If such beasts as we think most do trouble us, were not permitted so to do, worse beasts should have dominion over us, that is to wit: trust in ourselves, arrogance, oblivion, and forgetfulness of that estate from which God has delivered us, together with a light estimation of all Christ's merits, which sins are the beasts that alas do devour no small number of men. Neither yet let any man think, that if all kind of crosses were taken from us, during the time that we bear the earthly image of Adam, that we should be more perfect in using the spiritual gifts of God: to wit, the remission of sins, his free grace, and Christ his justice, for which we never labored: than that people should have been, in using of those corporal gifts. And Moses says to them, Beware that you forget not the Lord your God. He who knows the secrets of hearts, gives not his precepts in vain: if man his heart had not been prone and ready to forget God, and to glory in his own strength, God had not given this precept, and repeated it so diligently. For he neither does nor speaks in vain, but knowing what things be most able to blind and deceive man, the wisdom of God by his contrary precepts, gives him warning of the same. Experience has taught us how such beasts have troubled the church of God: to speak nothing of the time of the Prophets, of the Apostles, or of the primitive church.

What trouble made Pelagius by his heresy? Affirming that man by natural power and free will, might fulfill the law of God, and deserve for himself remission and grace. And to come a little near to our own age, has it not been openly preached and affirmed in schools, and set out by writings, that only faith does not justify, but that works do also justify? Has it not been taught, that good works may go before faith, and may provoke God to give his graces? What has been taught of man his merits, and of the works of supererogation: some openly affirming that some men have wrought more good works, than were necessary to their own salvation? I pray you consider if these men said not: our hand and our strength has given these things to us. What were these devilish heresies, and others that have infected the whole Papistry? Assuredly they were cruel and ravenous beasts, able to devour the souls of all those upon whom they get the upper hand: but the merciful providence of our God, willing our salvation, will not suffer us, to come to that unthankfulness and oblivion. And therefore here he permits us, of our enemies, with his Apostle Paul to be suffered, to the end that we may mourn for sin, and hate the same, that we may know the only mediator, and the dignity of his office, that we may unfeignedly thirst the coming of the Lord Jesus, and that we neither be presumptuous, lightly esteeming Christ his death: neither yet unmindful of our former estate and miseries. And so this cup is as it were a medicine prepared by the wisdom of our eternal Physician, who only knows the remedies of our corrupt nature. Advert and mark, dear mother, that all comes to us, for our most singular profit. It is a medicine, and therefore presently it cannot be pleasing. But how gladly would we use, and receive, when the bodies were sick, how unpleasant and bitter soever it were, to drink, that medicine which would remove sickness, and restore health? But oh how much more ought we, with patience and thanksgiving, to receive this medicine of our father's hands, that from our soul removes many mortal diseases, his holy Ghost so working by the same: such as is pride, presumption, contempt of grace, and unthankfulness? Which be the very mortal diseases, that by unbelief do kill the soul: and does restore to us lowliness, fear, invocation of God his name, remembrance of our own weakness, and of God his infinite benefit by Christ received. Which be the very evident signs, that Jesus Christ lives in us: [illegible] signs and tokens of those presidents have appeared in you, and in others that be in your company, since your first profession of Christ, it needs me not to rehearse. God grant that the eyes of men be not blinded to their own perdition. But to our purpose, dearly beloved, accept this cup from the hands of our heavenly Father, and albeit your pains be almost intolerable, yet cast yourself, because you have none other refuge, before the throne of God his mercy, and with the Prophet David being in like trouble, say to him:

2 Have mercy upon me, O Lord, for I am weak, O Lord, hear me, for all my bones are vexed.

Now proceeds David in his prayer, adding certain causes, why he should be heard, and obtain his petitions: but first we will speak of his prayers as they be in order through this whole Psalm. David in sum desires 4 things, in this his vehement trouble: in the first verse he asks that God punish him not in his heavy displeasure and wrath.

In the second verse he asks that God should have mercy upon him: and in the third verse he desires that he should heal him: and in the fourth verse he asks that God should return to him, and that he should save his soul: every one of these things, were so necessary to David, that lacking any one of them, he judges himself unfortunate. He felt the wrath of God, and therefore desired the same to be removed, he had offended and therefore desired mercy, he was fallen in most dangerous sickness, and therefore he cried, for corporal health: God appeared to be departed from him, and therefore desired he that the comfort of the Holy Ghost should return to him. And thus was David, not as commonly are the most part of men in their prayers, who of a custom, oftentimes do ask with their mouths such things, as their hearts do not greatly desire to obtain. But let us mark principally, what things are to be noted in these his prayers: which he with earnest mind poured forth before God. Evident it is, that David in these his prayers sustained and felt the very sense of God his wrath: and also that he understood clearly that it was God only, that troubled him, and that had laid that sore scourge upon him. And yet nowhere else but at God alone (who appeared to be angry with him) seeks he support or aid: this is easy to be spoken, and the most part of men will judge it but a light matter to flee to God in their troubles.

I confess indeed that if our troubles come by man his tyranny, that then the most sure, and most easy way is, to run to God, for defense and aid. But let God appear to be our enemy, to be angry with us, and to have left us: how hard and difficult is it then to call for his grace and for his assistance? None knows, except such as have learned it in experience, neither yet can any man so do, except the elect children of God: for so strong are the enemies, that with great violence invade the troubled conscience, in that troublesome battle, that unless the hid seed of God should make them hope against hope, they could never look for any deliverance or comfort. The flesh lacks not reasons and persuasions, to bring us from God. The Devil by himself, and by his messengers, dare boldly say, and affirm: that we have nothing to do with God. And a weak faith, is often compelled to confess both the accusations, and reasons to be most true. In time of trouble the flesh does reason. O wretched man, do you not perceive that God is angry with you? He plagues you in his hot displeasure, therefore it is in vain for you to call upon him. The Devil by his suggestion, or by his ministers does amplify and aggravate these precedents, affirming and beating into the conscience of the sore afflicted, in this manner: God plagues you for your iniquity, you have offended his holy law, therefore it is labor lost to cry for mercy or relief, for his justice must needs take vengeance upon all disobedient offenders. In this mean season a weak faith is compelled to confess and acknowledge the accusations to be most true, for who can deny that he has not deserved God his punishments. The flesh feels the torments, and our own weakness cries all is true, and no point can be denied. The vehemency of this battle in the sickness of Hezekiah, and in the history of Job, plainly may be espied. Hezekiah after that with lamentable tears, he had complained that his life was taken away, and cut off before his time, that violence was done to him, and that God had bruised all his bones like a Lion: at last he says, Be you surety for me, O Lord: but immediately upon these words, as it were correcting himself, he says: What shall I say, it is he that has done it. As who would say, to what purpose complain I to him? If he had any pleasure in me, he would not have entreated me in this manner. It is he himself, whom I thought should have been my surety and defender, that has wrapped me in all this wretched misery: he cannot be angry, and merciful at once (so judges the flesh) for in him there is no contrariety, I feel him to be angry with me, and therefore it is in vain, that I complain or call upon him. This also may be espied in Job, who after that he was accused by his friends, as one that had deserved the plague of God, and after that his wife had willed him to refuse all justice, and to curse God, and so to die: after his most grievous complaints, he says, When I called upon him, and he has answered, yet believe I not that he has heard my voice: as if Job would say, So terrible are my torments, so vehement is my pain, and anguish, that albeit verily God had heard my humble petitions, yet feel I not that he will grant me my request. Here is a strong battle, when perfectly they understand that remedy is none but in God only, and yet from God's hand they look for no support, as might appear to men's judgments: for he that says, that God punishes him, and therefore cannot be merciful, and he doubts whether God hears him or not, appears to have cast away all hope of God's deliverance. These things I put you in mind of, beloved mother, that albeit your pains sometime be so horrible, that no release nor comfort you find, neither in spirit, nor body: yet if the heart can only sob to God, despair not, you shall obtain your heart's desire: and destitute you are not of faith. For at such time as the flesh, natural reason, the law of God, the present torment, and the Devil at once does cry: God is angry, and therefore is there neither help nor remedy to be hoped for at his hands: at such time I say, to sob to God, is the demonstration of the secret seed of God, which is hid in God's elect children, and that only sob is to God a more acceptable sacrifice, than without this cross to give our bodies to be burned, even for the truth's sake. For if God be present by assistance of his holy Spirit, so that no doubt is in our conscience, but that assuredly we stand in God's favor, what can corporal trouble hurt the soul or mind, seeing the bitter frosty wind cannot hurt the body itself, which is most warmly covered, and clad from violence of the cold. But when the Spirit of God appears to be absent, yes when God himself appears to be our enemy, then to say, Oh (to think with Job in his trouble) albeit he should destroy or kill me, yet will I trust in him: or what is the strength and vehemency of the faith, which so looks for mercy, when the whole man feels nothing but dolors on every side. Assuredly that hope shall never be confounded, for so it is promised by him, who cannot repent of his mercy and goodness. Rejoice, Mother, and fight to the end, for sure I am that you are not utterly destitute of that Spirit, who taught David and Job. What obedience I have heard you give to God in your most strong torment, it needs me not to write, only I desire (which is a portion of my daily prayer,) God for our Jesus Christ his Son's sake, that in all your trouble you may continue, as I have left you, and that with David you may sob. Albeit the mouth may not speak, yet let the heart groan and say, Have mercy upon me O Lord, and heal me, and then I nothing doubt, your grievous torment shall not molest you forever, but shortly shall have an end to your everlasting consolation and comfort. You think peradventure, that you would gladly call and pray for mercy, but the knowledge of your sins does hinder you. Consider, dearly beloved, that all physic or medicine serves only for the patient: so does mercy only for the sinner, yes for the wretched and most miserable sinner. Did not David understand himself to be a sinner, and an adulterer, and a shedder of innocent blood? Yes, knew he not also that he was punished for his sins? Yes verily, he did, and therefore he called for mercy: which he that knows not the heaviness and multitude of sins can in no wise do, but most commonly does despise mercy when it is offered, or at the least the man that feels not the burden of sin, lightly regards mercy, because he feels not how necessary it is to him, as between Christ and the proud Pharisees, in many places of the New Testament, it is to be seen. And therefore, dear mother, if your adversary trouble you, either with your sins past or present, objecting, the mercy appertains not to you by reason of your sins: answer him as you are taught by Christ, That the whole needs no physician, neither yet the just, mercy and pardon. But that Christ is come to give light to the blind, and to call sinners to repentance: of whom you acknowledge yourselves to be the greatest, and yet that you doubt nothing to obtain mercy, because it was never denied to none that asks the same in faith. And thus no doubt you shall obtain victory by Christ Jesus, to whom be praise forever and ever, Amen.

In the rest of David's prayers, now will we be shorter, that we may come to the grounds of the same.

After the desiring of mercy, now desires David a corporal benefit, saying, Heal me, Lord. Hereof is to be noted, that bodily health being the gift of God, may be asked of him without sin, albeit that we understand ourselves to be punished for our offenses. Neither yet in so praying, are we contrary to God's will: for his providence has planted in the nature of man, a desire of health, and a desire that it may be conserved, and therefore is he not offended that we ask health of body, when we lack it, neither yet that we seek preservation of our health by such ordinary means as he has appointed: provided always, that God himself be first sought, and that we desire neither life, neither health, to the hinderance of God's glory nor to the hurt or destruction of others our brethren, but rather that by us God's glory may be promoted, and that others our brethren by our strength, health, and life, may be comforted and defended. These presidents now rightly observed, it is no sin earnestly to ask at God health of body, albeit we know our sickness to be the very hand of God, punishing or correcting our former evil life. This I write because some are so severe, that they would not that we should ask bodily health of God, because the sickness is sent to us by him: but such men do not righteously understand, neither yet consider that sickness is a trouble to the body and that God commands us to call for his help in our troubles. Surely our submission and prayers in such extremity, is the greatest glory that we can give to God: for so doing we think that his mercy abounds above his judgment and so we are bold to pray for the withdrawing of his scourge, which petition no doubt he must grant, for so he promises by Jeremiah his Prophet, saying: If I have spoken against any nation or city, saying that I will destroy it, and if it turn from iniquity and repent, it shall repent me also of the plagues, that I have spoken against it. God promises to show mercy to a whole city or nation if it repent, and will he not do the same to a particular person, if in his sickness he call for grace? He has showed to us that he will, by diverse examples, and specially by the leprosy of Mary the sister of Moses and Aaron, which she received at the Lord's hand, punishing her high and haughty mind: and again, upon her submission, and at the prayer of Moses, she shortly was restored to health. But to proceed, David moreover prays: Turn again O Lord. It appears to David, being in the extremity of his pain, that God was altogether departed from him: for so always judges the flesh (yes, the whole man) when trouble works by any continuance of time. David had sustained trouble many days, he had prayed and yet was not delivered. And therefore judges he that God being offended for his sins had left him. And yet plain it is that God was with him, working in his heart by his holy Spirit, repentance expressing forth those sobs and groans: as also the desire he had to be restored to that comfort and consolation, which sometimes he had felt by the familiarity, which he had with God. All these motions, I say, were the operations of God's holy Spirit: and yet David could perceive no comfort nor presence of God, in that his trouble, but lamentably complains, as before you have heard. Hereof it is plain, that the very elect sometimes are without all feeling of consolation: and that they think themselves altogether destitute, as may be seen in David. But it is chiefly to be noted, that David in this his anguish remembers, that God sometimes had been familiar with him: for he says, Turn again, O Lord, signifying thereby, that before he had felt the sweetness of God's presence, but now he was left to himself without feeling of comfort or consolation. For thus appears David to complain: Have you not been familiar with me O Lord, your unprofitable servant? Did you not call me from keeping sheep, to be anointed King over your people Israel? Did you not so encourage my mind, that I feared not the fresh strength of the cruel Lion, neither yet the devouring teeth of the hungry Bear, from whose jaws I delivered my sheep? Did not you once inflame my heart with the zeal of your holy name, that when all Israel were so afraid, that none durst encounter with that monster Goliath, yet your Spirit made me so bold and so valiant, that without harness or weapons (except my slingstaff and stones) I durst enterprise singular battle against him: was it not your strength that gave me victory, not only at that time, but also of all other my enemies, that have sought my life since? Have not you made me so glad by the multitude of your mercies, and your most gracious favor which you from time to time most abundantly has poured upon me, that both soul and body has rejoiced through the gladness of your countenance? Have you not been so effectually with me present in troubles and dangers, that my very enemies have known and confessed that your power was always with me, and that you did take my defense upon yourself? And will you now so leave the habitation which you have chosen? Shall it be left desolate for ever? Can your mercies have an end? And shall your fatherly pity never appear more to me? Shall you leave me for ever thus to be tormented, whom you have before so abundantly comforted? O Lord, I am sure your mercies will not so entreat me, and therefore turn again O Lord, and make me glad with your countenance, whom of long time you have left void of consolation and comfort. Advert and consider, dearly beloved, in what estate was David, when that he had none other comfort, except the only remembrance of God's former benefits showed to him. And therefore marvel you not, nor yet despair you: albeit that you find yourself in the same case that David was. Sure I am, that your own heart must confess that you have received like benefits at the hand of God, as David did. He has called you from a more vile office, than from the keeping of sheep, to as great a dignity (touching the everlasting inheritance) as he did David. For from the service of the Devil and sin, he has anointed us Priests and Kings, by the blood of his only Son Jesus: he has given you courage and boldness to fight against more cruel, more subtle, more dangerous, and against enemies that be more near to you, than either was the Lion, the Bear or Goliath to David: against the Devil I mean, and his assaults, against your own flesh, and most inward affections, against the multitude of them that were (and yet remain) enemies to Christ's religion: yes, against some of your natural friends, which appear to profess Christ with you, and in that part the battle is the more vehement. What boldness I have seen with you, in all such conflicts, it needs not me to rehearse. I write this, to the praise of God, I have wondered at that bold constancy, which I have found in you at such time as mine own heart was faint. Sure I am, that flesh and blood could never have persuaded you, to have contemned and set at naught those things that the world most esteems: you have tasted and felt of God's goodness and mercies in such measure, that not only you are able to reason and speak, but also by the Spirit of God working in you, to give comfort and consolation to such as were in trouble: and therefore most dear mother, think not that God will leave his own mansion for ever. No, impossible it is, that the Devil shall occupy God's inheritance: or yet that God shall so leave and forsake his holy Temple that he will not sanctify the same. Again, God sometimes suspends his own presence from his elected, as here by David may be espied: and very often suffers he his elect to taste of bitterness and grief, for such causes as are before expressed, but to suffer them to be at rest out of his hands, he neither will nor may permit, for so were he a mutable God: and gave his glory to another, if he permitted himself to be overcome of his adversary: which is as like impossible, as it is that God shall cease to be God. Now lastly David prays: Deliver my soul and save me. In this prayer no doubt, David desired to be delivered from the very corporal death at that time, and his soul to be saved from those present plagues and grievous torments that he sustained. In which it might appear to some, that he was more addict to this present life, and that he loved more the quietness of the flesh than it became a spiritual man to do. But as before is said, God has naturally ingrafted and planted in man this love of life, tranquility and rest, and the most spiritual man oft time desires them, because they are seals and witnesses of that league and fellowship that is between God and his elect. And albeit that trouble does most commonly follow the friends of God, yet is he nothing assured, that earnestly we ask our quietness, neither is that our desire any declaration of carnality or of inordinate love, that we have to the world, considering that the final cause, therefore we desire to live, is not for enjoying of worldly pleasures (for many times in the midst of those we grant and confess, that better it is to be absent from the body) but the chief cause why God's elect do desire life, or to have rest in earth, is for the maintenance of God's glory, and that other may see that God takes a care over his elected. But now to the grounds and foundations of David's prayers, and whereupon his prayers do stand. The first is taken from the vehement trouble which he sustained, and from the long continuance of the same. The second is taken from the goodness of God. And the third from God's glory, and from the insolent rage of his enemies. Here is to be observed and noted, that neither is trouble, neither long continuance of the same, neither yet the proud and haughty minds of wicked men, the chief moving cause, why God hears our prayers, and declares himself merciful to us: and therefore they may not be the sure and sound foundations of our prayers. But only God's infinite goodness is the fountain of all mercy and grace, which springs and comes to us by Christ Jesus his Son. But they are causes by operation of the holy Ghost, helping our weakness, to believe and to trust that God, who is the father of mercies, will not be angry for ever at the sore afflicted, neither yet that he will punish without mercy, such as call for his help and comfort: as also that God, who has always declared himself enemy to pride, will not suffer the proud and obstinate contemners of his poor Saints long to blaspheme his lenity and gentleness, but that he will pour forth his plagues upon them, according to his threatenings, and so are our troubles and the tyranny of our enemies in that behalf foundations, whereupon our prayers may stand, as here appears. David describes his dolor, and the continuance thereof, in these words.

I am consumed away with sicknesse, al my bones are vexed, & my soule is in horrible feare: But how long lord will you thus intreat me? I am weeried for sobbing: I water my bed with my teares.

Let us imagine that David thus speaks: O Lord, may you who ever has taken care for me from my mother's womb, now forget me, the workmanship of your own hands? May you, that has declared yourself so merciful to me in all my tribulations, now in the end, take your mercies clean from me? Have you no pity, O Lord? Do you not behold that I am pined and consumed by this grievous torment? Wherein is not only my tender flesh, but also my very bones (the strongest part of my body) so vexed, that neither is there beauty nor strength left to me. If your anguishes occupied the body only, yet were the pain almost intolerable: but O Lord, so horribly is my soul tormented, that albeit it be immortal, yet it so quakes and trembles, as very death should devour it. And thus do I sustain most grievous torments, both in body and soul, of so long continuance, that it appears to me, you have forgotten to be merciful. O Lord, how long will you entreat me in this manner? Have you forgotten your loving mercies? Or have you lost your fatherly pity? I have no longer strength to cry: yes, and for sobs and groans I am so weary, that my breath fails me: the tears of my eyes herewith nightly I have wet my bed, have borne witness of my unfeigned dolor: but now my eyes are waxen dim, and my whole strength is dried up. In all these lamentable complaints, David speaks to God, as he would speak to a man that were ignorant, what another man suffered, whereof it may be understood, how the most prudent, and the most spiritual man judges of God in the time of trouble: assuredly he thought that God takes no care for him, and therefore does he, as it were, accuse God of unmindfulness, and that he looks not upon him with the eyes of his accustomed mercy, as clearly by these words may be espied. And yet are David's troubles the first ground and cause why he makes his prayers and claims to be heard, not that troubles (as before is noted) are sufficient by themselves for God's deliverance, but in recounting his dolor, David has a secret access to God's mercy, which challenges and claims of duty to appertain to all his, who in the time of trouble call for his support, help, and aid. And it is the same ground that Job takes, where he says: is it profitable to you, that you violently oppress me? Will you despise the work of your own hands? You have formed and made me altogether: and will you now devour me? Remember I beseech you, that you have fashioned me as a mold, and that you shall bring me to dust: you have covered me with skin and flesh, with sinews and bones have you joined me, with life and gentleness have you beautified me, and your prudence has kept my spirit. Here may be espied upon what ground these two stood in these most grievous pains. Their trouble moved them to complain, and to appeal to the great mercy of God, which as they allege, even so is it most sure, he may deny to none that ask it: for as the troubles of his creatures is no advantage to God, so to deny mercy when it is asked, were to deny himself, and herein, dearly beloved, I heartily wish you to rejoice. For I can be witness how constantly you have called for grace in your anguishes, and your own conscience must testify, that oftentimes you have found release and comfort in such measure, that you have been bold to triumph against your adversaries in Christ Jesus our Savior. Be nothing afraid albeit presently you feel not your accustomed consolation: that shall hurt you no more than the troubles of David and Job did hurt them, who in the time that they spoke these former words, found no more consolation than you do now in the most extremity of your trouble. Neither yet did they hastily obtain comfort: for David says, O Lord, how long will you so cruelly punish me? And yet we know most assuredly that they were heard, and that they obtained their own heart's desire, as no doubt every man shall, that in time of trouble (be it spiritual or corporal) appears only to God's mercy. The second ground and foundation whereupon the prayers of David do stand, is the infinite goodness of God, for thus he says: Save me O God, for your goodness. David before had asked mercy, and declared his complaints, but now searching and reasoning with himself secretly in his conscience, after this manner: Why should God show mercy to him, that so heinously had offended, and that justly was tormented by God's hand, for his transgression and sin? No other ground that is always sure and permanent finds he: except God's infinite goodness, which he espies to be only the stay, which neither tempest of winds, neither floods of water are able to overthrow, nor undermine. And, oh how piercing are the eyes of faith, that in so deep a dungeon of desperation, can yet espie in the midst of those troublesome darkness, goodness to remain in God — yes, and such goodness as is sufficient and able to overcome, devour and swallow up all the iniquities of his elect, so that none of them are able to gainsay or hinder God's infinite goodness, to show his mercy to his troubled children. Hereby are we taught, beloved mother, in the extremity of our troubles, to run to God's only goodness, there to seek comfort by Jesus Christ, and nowhere else. I fear nothing the blasphemous voices of such, nor their raging against God and against his only eternal verity, that are not ashamed to affirm that this kind of doctrine makes men negligent to do good works, against whom no otherwise will I contend, than does the Apostle, saying: their damnation is just. For my purpose and mind is, to edify those whom God has called from darkness to light, whose eyes it has pleased his mercy so to open, that evidently they feel the flesh to rebel against the spirit, even in the hour of their greatest perfection: in such manner, that all power, all justice, and all virtue proceeding from us, is so contaminate and defiled, that the very works which we do, must be purged by another, and that therefore can none of them be infallible grounds of our prayer, neither yet a sufficient cause why we should be heard. But the goodness of God, as it is infinite, so can it not be defiled by our iniquity: but it pierces through the same, and will show itself to our consolation, even as the beams of the bright Sun, pierce through the misty and thick clouds, and bring down his natural heat, to comfort and quicken such herbs and creatures, as through violence of cold were almost fallen into deadly decay. And thus the only goodness of God remains in all storms, the sure foundation to the afflicted. Against which the Devil is never able to prevail. The knowledge of this is so necessary to the afflicted conscience, that without the same, it is very hard to withstand the assaults of the adversary: for as he is a spirit most subtle and vigilant, to trouble the children of God, so is it easy to him to deface and undermine all the grounds and causes that be within man, and especially when we are in trouble: yes, he can persuade that we lack those things, which most assuredly we have by God's free gift and grace. As for example: if we desire to be delivered from trouble and anguish of conscience with David and Job, suddenly can the Devil object, what appertains their example to you, they had many notable and singular virtues, which you lack: if we desire remission of sins with Magdalen, with Peter, or with any other offenders he has these darts ready to shoot, they had faith, but you have none, they had true repentance, you are but a hypocrite, they hated sin and continued in good works, but you rejoice in sin, and do no good at all. By these means can he, who is the accuser of us and of our brethren, ever find out some crafty accusation, to trouble the weak conscience of the afflicted, so long as it rests upon anything that is within itself: and till by operation of the Holy Ghost we are ravished and reft up to the contemplation of our God, so that our minds are fixed only upon God's infinite goodness, claiming by the same to receive mercy, as Job does in his former words, the sense and meaning whereof, is this: O Lord you made me, when yet I was not, you gave me soul and body, when I neither knew nor understood what your power was, you fed and nourished me, when I could do nothing but weep and mourn. And your merciful providence to this day, has preserved my life, and yet neither I nor my works could profit you: for you (whose habitation is in heaven) need not the help of man.

And as for my works, such as the fountain is, such must the water be: my heart is corrupted, how then can any thing that is clean proceed from the same? And so whatever I have received, that either was, is, or hereafter shall be within my corrupt nature, all proceeds from your infinite goodness, which began to show your mercy before that I knew you: can you then leave me thus in my extremity? I grant and confess that I have offended: but is there any creature clean and perfect in such perfection, that without mercy he may abide the trial of your justice? Or is there any iniquity now in me, which your wisdom did not know before? And thus I appeal to your mercy which springs from your infinite goodness. O dear mother, when your afflicted soul can thus forsake and refuse whatever is in man, and can stay itself (how little soever it be) upon God's infinite goodness: then are all the fiery darts of the Devil quenched, and he is repulsed as a confounded spirit. It shall hurt nothing, albeit the stormy tempest cease not suddenly. It is sufficient that this anchor be cast out, which assuredly shall preserve your ship, that she violently run not upon the foreland of desperation. This I write beloved in the Lord, knowing what has been your complaints heretofore, in that you found your faith faint, that you could not repent your former evil life, that you found no disposition nor readiness to good works, but were rather carried away of sin and wickedness. If all this had been true, yet had you been in no worse case, then was the Apostle Paul, when he cried: O wretched and unhappy man that I am! who shall deliver me from this body of sin? But I assuredly know that the chief part of your trouble proceeds from malice and envy of the Devil, who would persuade to your heart, that you delighted in those things, which to you were most displeasing. For how oft have you complained upon the weakness of your faith? How oft have you lamented the imperfection of your flesh? The tears of your eyes have witnessed before God, that you delighted not in such things, as your adversary falsely lays to your charge. For who uses continually to mourn in those things that are pleasing to his heart, if they be present with him at all times? Or who will desire things pleasing to be removed from him? You have mourned for your weakness, and have desired your imperfection to be removed, and you have detested all sorts of idolatry. How then can you think that you can take any pleasure in the same? Despair not, although that all remembrance of God's goodness or worthiness be removed from your mind. You have David, Job, Daniel, and all other the saints of God, in equal sort with you. Of David and Job, you have heard, and Esay making his heavy complaint for the plagues of the people of Israel openly confesses that all had sinned, that their righteousness was nothing but filthiness, that none sought God, that none called upon his name. And Daniel in his prayer likewise confesses, that all had wrought wickedly, that all had declined from God, yes and that none had submitted themselves to God, nor yet had made supplication to him, albeit he had punished their former disobedience: and therefore says he, that they did not allege their own justice in their prayers. Consider, dear Mother, that no mention is made of any righteousness that was within themselves, neither yet do they glory of any works or virtues, that they had wrought before, for they understood that God was author of all goodness. And therefore to him only appertains the praise. But as for their sins, they understood them to be the infirmities of their own flesh, and therefore boldly called they for mercy. And that by God's infinite goodness, which is no less free to you, than to them, according to the riches of his liberal graces, which plentifully he pours forth upon all them that call on the name of the Lord Jesus. The third and last ground of David's prayers, was the glory and praise of God's name to be showed and uttered in his life, as in these words he declares.

For there is no remembrance of you in death: who lauds you in the pit?

As David would say: O Lord, how shall I pray and declare your goodness, when I am dead and gone down into the grave? It is not your ordinary course, to have your miracles and wondrous works preached to men by those, that are buried, and gone down into the pit: those that are dead make no mention of you in the earth. And therefore, O Lord, spare your servant, that you for a time I may show and witness your wondrous works to mankind.

These most godly affections in David did engender in him a vehement horror and fear of death, besides that which is natural and common to all men, because he perfectly understood that by death he should be hindered any further to advance the glory of God. Of this same he complains most vehemently in the 88th Psalm, where apparently he takes from the dead, sense, remembrance, feeling, and understanding, alleging that God works no miracles by the dead, that the goodness of God cannot be preached in the grave, nor his faith by perdition, and that his marvelous works are not known in darkness. By which speech we may not understand that David takes all sense and feeling from the dead, or yet that they which are dead in Christ are in such estate that by God they have not consolation and life: no, Christ himself does witness the contrary; but David so vehemently expresses their estate and condition, because that after death they are deprived from all ordinary ministration in the Church of God. None of those that are departed are appointed to be preachers of God's glory to mankind. But after death they cease any more to advance God's holy name, here among the living on earth, and so shall even they in that behalf be unprofitable to the congregation, as touching any thing that they can do, either in body or soul after death. And therefore most earnestly David desired to live in Israel, for the further manifestation of God's glory. Here is to be observed a short, but yet a most necessary note, which is this: what the things be which we ought principally to seek in this transitory life — not those for the which the blind world contends and strives, but God and his loving kindness toward mankind, his amiable promises, and true religion to be advanced and preached to others our brethren that be ignorant. For if we do not, we may rather be counted beasts than men, dead stocks, not living creatures, yes rather things that be not at all, than substance, having either being or life. Seeing that the heavens declare the glory of God, the earth with the whole contents thereof, whatever they be, do give praise to his holy name, the sea, floods and fountains, with the wonders contained in the same, do not cease to make manifest the wisdom, the power, and the providence of their creator, what then shall be said of man, that neither seeks, neither regards God's glory? Yes, what shall be judged of those, that not only hinder God's glory, but also declare themselves enemies to such as would promote it? I must speak my conscience with a sorrowful heart: they are not only dead, but they are also of the nature of him by whose malice and envy death entered into the world, that is, of the Devil. But them I omit at this present because their accusation does not much appertain to this our matter, whereof now I must make an end, somewhat contrary to my mind. For so I am compelled by some present troubles as well of body, as of spirit. The fourth part of this Psalm I omit till more opportunity: for it does not much appertain to the spiritual cross, but it is as it were a prophecy spoken against all such as rejoice at the troubles of God's elect, who assuredly shall be confounded and suddenly brought to shame, when the Lord shall hear the voices of the sore afflicted.

Now, dearly beloved in our Savior Christ Jesus, seeing that the spiritual cross is proper to the children of God, seeing that it is given to us as a most effectual medicine, as well to remove diseases as to plant in our souls most notable virtues, such as is humility, mercy, contempt of ourselves, and continual remembrance of our own weakness and imperfection, and seeing that you have had most evident signs that this same medicine has wrought in you a part of all the promises, receive it thankfully of your father's hand, whatever trouble it bring with it; and albeit that the flesh grudge, yet let the spirit rejoice, steadfastly looking for deliverance, and assuredly you shall obtain according to the goodwill and promise of him who cannot deceive, to whom be glory for ever and ever before his congregation. Amen.

Now seeing it is uncertain, beloved mother, if ever we shall meet in this corporal life — which words I will not that you take in any displeasure — for if God continue you in life, and me in health, I shall attempt to speak with you face to face, within less time than is passed since the one of us last saw the other. And be you assured, beloved mother, that neither shall it be the fear of death, nor the rage of the Devil, that shall hinder me; and therefore I beseech you take not my words in that part, as though I were not minded to visit you again: no, I assure you, that only God's hand shall withhold me.

But because our life does vanish as the smoke before the blast of wind, my conscience moves me to write to you, as though I should take from you my last good night in earth. The sum whereof is this, to exhort and admonish you, even as that you will have part with Christ Jesus, to continue in the doctrine, to the end, which before the world you have professed. For before God, before Christ Jesus his son, and before his holy angels, neither shame I to confess, neither doubt I to affirm that the doctrine which you and others have heard not only of my mouth, but also faithfully taught by the mouths of many others, of whom some are exiled, some cruelly cast into prison, and the rest commanded to silence, is the only word of life, and that all doctrine repugning to the same, is diabolical and erroneous, which assuredly shall bring death, and perpetual condemnation, to all those which shall thereto condescend and agree. And therefore, Mother, be not moved with any wind, but stick to Christ in the day of this his battle, and also I admonish you to avoid that abomination which often you have heard by me affirmed to be damnable idolatry: and God I take to record in my conscience, that neither then, neither now, I spoke, nor do speak, for pleasure or hatred of any living creature in earth, whatever that it be, but as my conscience was certified by the infallible and plain word of God, from which I praise my most merciful Father I am not this day one iota removed. Neither [illegible] I of that my blessed and most happy society with the truth of Christ's Gospel, to which it has pleased God to call the most wretched of others: neither do I regret that God has made me an open, and manifest enemy to Papistry, superstition, and to all that filthy idolatry, which newly is erected in God's hot displeasure: neither yet would I recant (as they term it) one sentence of my former doctrine, for all the glory, riches, and rest that is in earth. And in conclusion, I would not bow my knee before that most abominable idol, for all the torments that earthly tyrants can devise, God so assisting me, as his holy Spirit presently moves me to write unfeignedly. And albeit that I have in the beginning of this battle appeared to play the faint-hearted and feeble soldier (the cause I remit to God) yet my prayer is, that I may be restored to the battle again. And blessed be God the Father of our Lord Jesus Christ, I am not left so bare without comfort, but my hope is to obtain such mercy, that if a sudden end be not made of all my miseries by final death, which to me were no small advantage: that yet by him, who never despised the sobs of the sore afflicted, I shall be so encouraged to fight, that England and Scotland shall both know, that I am ready to suffer more, than either poverty or exile: for the profession of the doctrine and that heavenly religion, whereof it has pleased his merciful providence, to make me among others a simple soldier, and witness bearer to men. And therefore, mother, let no fear enter into your heart, as that I escaping the furious rage of those ravening wolves, (that for our unthankfulness are lately loosed from their bonds) do repent anything of my former fervency: no, mother, for a few sermons by me to be made within England, my heart at this hour could be content to suffer more than nature were able to sustain, as by the grace of the most mighty and most merciful God, who only is God of comfort and consolation, through Jesus Christ one day shall be known. In the mean season yet once again as it were my final good night, and last testament in this earth, in the bowels of Christ Jesus, I exhort and admonish you constantly to continue with the verity, which yet shall triumph and obtain victory in despite of Satan and of his malice. And avoid idolatry, the maintainers and obeyers whereof shall not escape the sudden vengeance of God, which shall be poured forth upon them, according to the ripeness of their iniquity. And when they shall cry, quietness and peace, (which never remained of any continuance with the ungodly) then shall their sudden destruction come upon them without provision. The God of peace and consolation, who of his power infinite and invincible, has called from death the true and great bishop of our souls, and in him has placed our flesh above principalities and powers, of what preeminence soever they be, in heaven or in earth, assist you with his holy Spirit in such constancy and strength, that Satan and his assaults be confounded, now and ever, in you and in the congregation by Christ Jesus our Lord. To whom with the Father and with the holy Ghost, be all praise and honor eternally. Amen.

Yours with sorrowful heart. I. K. Watch and pray.