satis liqucat quid quisque sperat Desperation and Mistrust draweth back from all desire of well doing Desparation draweth men back from all wel doing and why for it thinketh all to be but lost labour for so doe all mens labours and endeauours flowe and spring from Hope and trust that euery mans doings doe plainly testifie what he hopeth or trusteth for And now let this suffice briefely to giue a taste how great and grieuous hurtfull and pernitious this sinne of Desperation is CHAP. 3. The third Chapter conteining the chiefest and most principall causes of Desperation THat memorable and notable saying of S. Gregory in one of his Homilies moueth mee to thinke and here to commit it to writing that one cause of Desperation and not the least but rather the primary and principall cause of all other ariseth from the subtile cunning and cosoning counsell inducement perswasion and allurement of the Diuell for saith S. Gregory Greg. in quadam Hom. Quum in graui peccato miser homo labitur suadet ei diabolus ne peniteat ne coÌ„fiteatur peccatum leue et modicum in corde affirmat misericordiam praedicat longum spaciuÌ„ vitae promittit permanere in peccato suggerit vt sic in contemptum dei dâ—sperationem sui inducat pereat When wretched man slippeth into some grieuous sinne the Diuells councell is that he repent not at al for it that he confesse it not hee tells him in his heart The degrees by which the Diuell draweth men on into desperation that it is but a light and small offence hee saies God is full of mercie hee promiseth him long life he suggesteth vnto him to lie still in sinne that by these meanes hee may bring him at last into contempt of God and into vtter Desperation and so hee may become a cast-away for euer Here doth S. Gregory in most manifest and plaine words describe and decipher the Diuell himselfe to bee the author and so consequently the cheefest causer and cause of this horrible soule murthering Desperation and here also doth he set down by what steppes and degrees hee brings and leades a poore carelesse wretched man into despayre Now consider this moreouer that if Satan that arch-enemy of mans welfare Iob. 1. durst very boldly and sawcely without any bidding presume to thrust himselfe into Gods presence amongst his holy Angells if hee durst so subtelly and cunningly dissemblingly and lyinglie assayle and assault our first Parents Adam and Eue Gen. 3. being yet innocents vnstained and pure from all sin Nay more then all this if he durst approach and with diuers temptations assault and allure Christ Iesus himselfe Maâ— 4.3 both God and Man and yet Man frée from any spot or blemish of sinne endeuoring himselfe to the vttermost of his skill and power if it had beene possible to haue brought him and wrought him to his owne wicked will Alasse is it any maruele then if he doe as diligently and busily bestirre himselfe with his manifould wiles and guiles to assaile vs weake poore and miserable sinners Who without the dayly and howerly strengthning of Gods holy spirit are of our selues prompt apt and ready The forerunners of desperatioÌ„ except we looke to our selues in time euery hower to decline and fall away from God and to fall vnto Idolatry Blasphemy Periury Murther Whoredome Theft Pride Disobedience and what not wherin after wee be once plunged ouer head and eares and ouer runne with thee guilt of many sinnes then will Sathan lay about him and apply his busines like a most valiant Champion to catch vs in the most dangerous snare of all other euen deepe Despayre He will challenge our soules by the seuere iustice of GOD let vs say against him whatsoeuer we can and argue against him as long as wee will yet will hee insult reioyce and reply saying Neither Gods mercies nor Christs merits can any thing help but thou must needs be damned What the Diuell wil obiect against vs to bring vs to despaire so lightly heretofore hast thou esteemed God and his precepts so smally hast thou regarded Christ Iesus and his merits or rather so willingly wittingly and seeingly hast thou vilipended and contemned them and so obstinately carelesly and desperately troden them vnder-foote that euen as thou hitherto hast made noe reckoning of God and hast not opened the doore of thy heart to receiue him and giue him entertainment when heestood without and knocked to bee letten in there so now God will requite thee with Legetalionis with like for like hee will make no reckoning of thee hée will not open his eares vnto thee when thou cryest vnto him hee will not let thee haue though thou aske hee will not let thee finde though thou seeke hée will not open vnto thee though thou knocke Behold now art thou tossed like waues of the Sea thy Faith wauereth betwéene Hope and Dread and therefore canst thou receiue nothing at the Lords hands with these and infinite such like disputations will Sathan set vpon and vexe the very elect of God to bring them if it were possible to desperation And if the elect shall bee thus fifted as Peter was in what case then shall the wicked and reprobate bee CHAP. 4. The second cause of desperation THe second cause of Desperation is ignorance of God want of knowledge of the will of God vnto mankind reuealed by his holy word Mat. 22. for as ignorance of the scriptures as it was pronouÌ„ced by the mouth of Christ Iesus himselfe speaking against the Saduces 2 Kin. 17.26 Ps 23.10.11 Pr. 28.29 30.31 Esa 1.34 Hos 4.7 Eph. 4.18 concerning the resurrection of the dead was the cause of that their so great error Euen likewise the ignorance of God is oftentimes the occasion cause of Gods heauie displeasure and so of diuers sundry inconueniences and mischiefes Ber super Cant. and amonst the rest it is also a cause of this cursed Desperation as writeth S. Bernard Vtraque cognitio dei scilicet tui tibi necessaria est ad saluteÌ„ quia de ignoraÌ„tia tui venit superbia ac de dei ignoraÌ„tia venit desperatio The knowledg both of God of thy selfe are necessary vnto saluation because out of the ignorance of thy selfe ariseth pride Ignorance the mother of desperation likewise out of the ignorance of God commeth Desperation Out of this ignorance of God must Desperation needs arise for how can it otherwise be but that hee that is altogither without any knowledge of God must despayre to receiue any good thing of him for as no man can take pleasure nor any profit by hid and vnknowne Treasure so no man can looke for grace mercy and forgiuenesse of sinnes or any other benefit or good gift at his hands of whom he is vtterly ignorant and of whom he hath no knowledge CHAP. 5. The third cause of desperation THe third cause of
Desperation is the great seruitude or bondage or sinne with which whosoeuer is clogged hee becommeth thereby the seruant of sinne Iohn 8.34 And the wofull and hurtfull effects of sinnes are the procurements of Gods curses and plagues vpon bodyes The woful â—urtfull effects of sinne soules lands children stocke croppe and euery thing else that a man hath or goeth about at home or abroade in town or in field in Citty or in Contry by land or by water Deu. 28. Leu. 26. Sin hardeneth the heart Heb. 3.13 It fighteth against the soule 1. Pet. 2.11 It gnaweth tormenteth the conscience 1. Sa. 25.31 And bringeth men into the most damnable gulfe of Desperation wherein multitudes of Worldlinges Matcheuillians Epicures impious Atheists are dayly implunged and irreuocably drowned for euer CHAP. 6 THe Fourth cause of Desperation do many gather to themselues vpon the wordes of Christ in Mat. 7.13 The fourth cause of Desperation Strait is the gate narrow is the way that leadeth vnto life few there be that find it And againe out of Mat. 20.16 Many are called but few are chosen And againe out of Luk. 13.24 Striue to enter in at the straite gate for many I say vnto you will seeke to enter in shal not be able All which places doe plainly teach that few shall be saued for in bidding to striue to enter in Christ giueth vs to vnderstand that it is no easie matter but a matter that requireth great strife paines and earnest diligence against the World the Flesh and the Diuell Vpon these considerations The feare and doubt of many many begin to feare and to tremble to stagger and no doubt whether they may thinke themselues to be in the number of those few that shall be saued yea or no and so are drawne into dispayre whiles that they finde this present euil world against them with all the baytes snares nettes and lets pleasures and profits thereof to catch them The great and manifold aduersaâ—es of mans saluation all which the diuel vseth as meanes to Desperation fetter them and intangle them whiles they finde their own flesh their owne corrupted nature against them their reason poysoned their wils and affections blinded their naturall wisdome concupiscences and lusts ministring strength to Satans temptations taking part against them daily and howerly ready to betray them into his hands whiles that they see and perceiue euen legions of Diuells euen all the Diuells in hell against them with all their crafty heades maruailous strength infinite wiles cunning deuises déep slights and tryed temptations lying in ambush against their poore soules who séeth not the thousands are caried headlong to destuction through the temptations of either the world the flesh or the diuell And thus are we poore wretches in a most pittiful case assaulted and betraied on euery side CHAP. 7 THe fift cause of Desperation ariseth from the manifold crosses afflictions of this present life The fifth cause of desperation for from hence it is that some men being daily feretted followed on euen almost pressed down with temporall afflictions and troubles Sundry kinds of crosses and afflictions as penury pouerty hunger nakednes sicknes of body troubles of mind vnquiet suggestions of the flesh temptations of the Diuel persecutioÌ„s imprisonments losse of friends losse of goods losse of good name and fame a wicked crooked froward mate in matrimony disobedient vntoward children vnkind vnthankfull friends vnderserued malice enuy hatred of froward neighbours many other such like crosses as daily in one sort or other befal men When they once feele themselues touched and tryed herewith Ier. 20. anon they take occasion hereby to cry out and lementably to houle and curse the day wherein they were borne Ier. 15. to call that an vnhappy houre wherein their mothers brought them forth Iob. 3. to wish they had dyed in their birth that they had perished so soone as they came out of their mothers wombe that some hill might fall vpon them ouerwhelme them that so they might shortly bee rid out of their paines Yea they will not be perswaded that these thinges are sent of God for the most part to such as he loueth but rather to such as he hateth and that neuer a louing father wil handle his children so as they are handled Now the Diuell most subtilly lying in wayte for his aduantoge taketh hold on this their weakenesse and striueth by little little by such occasioÌ„s as these to worke vtter desperation in them and by these meanes oftentimes forceth some to sodaine wretched and desperate ends CHAP. 8 THe sixt cause of Desperation is long custome of sin The sixt cause of Desperation whereby a man yeeldeth and submitteth himselfe as an obedient ready bonâ—-slaue to the Diuell little respecting if not vtterly contemning both God and his word whose dull conscience through giuing himselfe ouer to impurity filthines of life is waxed hard in iniquity and corrupt waies and as it were burned with a hot iron so that he is now past all sense féeling of sinn Long custome groweth into a second nature this long costome groweth as it were into a second nature in processe of time which to expell is a matter of great difficulty This is it which the Prophet Ierim meant where he affirmed that it is as hard a thing for such to doe any good that haue bin continually inured with doeing of euil as it is to wash a Blackamoore or Aethiopian skinne white or to chang the spots of a Leopard And therefore according to our English adage as that which is bred in the bone will neuer lightly out of the flesh so an old wont or custome of any vice be it of lying swearing gaming drinking whooring or any other such like will seldome or neuer be remedied whereby it oftentimes commeth to passe that in the end the Diuel by this meanes hauing laid a foundation so fitting his purpose to worke on bringeth his old customers to dispaire CHAP. 1. The first Chapter concerning the Remedies against the temptations assaults of Satan being the first speciall cause of Desperation before intreated of in Ch. 3 TO méete with the dangerous and manifould temptations of Satan that great enemy of mankind wherewith hee continually after other sinnes first committed laboureth to bring vs into the deepe gulph of desperation It shall not be amisse nay rather it shall be our best course and remedie to learne practise that most sure safe and excellent counsaile which the holy ghost giueth by those two worthy Apostles of our Sauiour Christ Eph 6. Iam. 4. Saint Paul S. Iam s their counsel against the temptatâ—â—ns assâ—ults of Sath n. S. Paul and S. Iames wherof S. Paul saith Put on the whole armour of God that ye may be able to staÌ„d against the assaults of the Diuel S. Iam. saith Resist
the middest of the bondage of sinne for sinne is the death and damnation of the â—oule Now hee cannot saue vs except sinne bee first taken from vs And therefore and for this cause came Iesus Christ the Son of God Ioh. 8. and hee hath declared himselfe to the world to the end that he should take away sinnes and should destroy the workes of the Diuell If it bee so that Iesus Christ be come into the world to take away sins and if the same were his intent and his message the purpose of Iesus Christ shall not fayle at all and his message remaineth stedfast and true he then without all doubt hath taken away this which the Diuell would perswade vs to be a cause of Desperation this great seruitude and bondage of sinne from all those that trust in him and do verily beleeue and perswade themselues in the bottome of their consciences that it is most true but yet how comes this to passe to wit by Iesus Christ onely by his owne free grace and mercy by the benefitts and merites of himselfe who is our onely Sauiour without any other meane or merit Ioh. 1.29 for he is the only Lamb of God which taketh away the sins of the world As also S. Peter said to the Iewes Act. 4 12. There is none other saluation but onely in Iesus Christ for among men there is giueÌ„ none other name vnder heaueÌ„ wherby we must be saued And so Christ himselfe said after he was risen from the dead It must needs haue bin Luk. 24.44 that Christ must haue suffered death that he must haue risen the third day froÌ„ the dead that ameÌ„dmeÌ„t of life forgiuenes of sins must be preached in his name to all people to all nations O hoâ— sweâ—te and comfortable are these worâ—s and sayings of God which is the onely eternall truth indeed O how worthy are they to bée laid vâ— in the depth of our hearts and to haue our whole confidence reposed freely vpâ—n them And to the Collossians it is saiâ— Collos 2 God hath quickened vs which were dead in sins with Iesus Christ forgiuing vs all our trespasses hath put out the hand-writing that was against vs he euen took it out of the way fastened it on the Crosse What meaneth he by this but onely that Iesus Christ hath taken away the obligatioâ— of our debt to wit that we did owe for our sinnes and hath taken it tied it wi h himselfe vpon the Crossâ— â—ath indéed paid it full bitterly wâ—o also is for vs will surely take away this grea seruitude bondage of sin whâ—ch the Diuel would vse as an instrument of Desperation against vs in case we wil belieue his word that we can setle our minds quiet our hearts to account esteeme his bitter passion and merits to bee so great and of such value that they are able effectuall and of sufficient strength to obtaine these oforesaid thinges for vs. And Christes prayer to his heauenly Father is heard and remaineth heard continually when he praied saying Ioh. 17 20 I pray not for these aloÌ„e meaning his three present Disciples but for them also which shall belieue in me through their word Wherefore the same prayer includeth euery one of vs so farre forth as wee belieue and place the same in our hearts and wholy repose our selues thereon And S. Peter saith Iesus Christ hath coÌ„manded vs to preach vnto the people Act. 10.42 43. to testifie that it is he that is ordayned of God a Iudge of the quick the dead that to him all the Prophets giue witnes that through his name all that belieue should receiue remission of sins Moreouer S. Paul saith 2. Cor. 5.21 God hath made him which knew no sinne sinne for vs to the end that wee should be made the righteousnes of God in him And here is to be noted What manner of righteousnes Godâ—â—quireth at our hands what righteousnes or Iustice goodnes that is which God requireth and esteemeth which is no other but that onely which dwelleath and holdeth vppon the Iustice Goodnesse and merit of Iesus Christ being vtterly ignorant of the Iustice or Righteousnes and goodnes which many do seeke in their owne good workes But yet when I stand so much vpon this point to prooue that our sinnes should be no cause of Desperation a thing which the diuell greatly vrgeth obiecteth against the conscience of an ignorant man for that our sins are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paid the ransome therof that we are become righteous by the righteousnes of Iesus Christ it is not here my meaning neither wold I haue any man so to mistake mee and mis vnderstand me that I thinke or would haue any other men to thinke hereby that there is no more sinne in vs or that sinne dwelleth not in these our mortall bodies Sin dwelleâ—h euen in the beleeuers in the most righteous men in the world but yet raigneth not in th◠〈◊〉 for I confesse it plainly and it is too true that sinne indeede dwelleth in vs but yet to the great comfort of an afflicted conscience against desperation I affirme it hauing the holy scriptures for my teachers herein that although the roote of sin the naughty disposition and inclination to sinne remaineth alwaies strong in a Christian and neuer can be wholy vanquished before we put off by death this sinfull flesh of ours although I say it doe dwell in vs yet it doth not raign in any ChristiaÌ„ beleeuer yet it is not able to damne a true faithfull beleeuer it cannot I say damne vs for as much as we are in Iesus Christ and that we doe fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and doe feele and perceiue our selues to be assayled somtimes by the strong temptations of the diuell and the flesh This is it that S. Paul writeth of when he saith Rom. 8.1 There is now no damnation to them that are in Christ Iesus which walke not after the flesh but after the spirit The remanent and roote of sin dwelleth alwaies in vs but we like vnto licentious worldlings giue it not the bridle and suffer it not to range too farre and to take too deepe a roote but wee breake it tame it and make it subiect vnto vs by walking after the spirit c. and then nothing more sure then that there shal be no condemnation at al vnto vs thereby neither any cause of desperation therby for that we are iustified by our faith and deliuered from sinne to wit these sinnes which might condemne vs the roote originall and mother of sinne yet notwithstanding still abyding remayning and dwelling in vs against which we warre and striue as long as we continue in this life but the victory remaineth to our Chieftaine and head-Captaine Iesus Christ by
the law of his spirit which maketh vs to liue in him and hath set vs free from the right of sin and death in such sort that wee may no more feare sinne nor death by Iesus Christ who hath ouercome all for our wealth and hath reconciled vs eternally to his Father who as our deare Father from hence-forth will shew fauour vnto vs for the loue of Iesus Christ his deare Sonne and so will take from vs all our sinnes as though we had neuer committed them Euen so doth he promise saying Mich. 7.18 19. God is one God willing to shew vs grace mercy he wil turn to vs wil be fauourable he wil take away our iniquities cast our sinns into the depth of the sea And again it is said of Gods wōderfull mercies The Lord is full of compassiō mercy Psal 103.8.9.10 c long suffering of great goodnes He wil not alwaies be chiding neither keepeth he his anger for euer He hath not delt with vs after our sins nor rewarded vs according to our iniquities For look how high the heauen is in comparison of the earth so great is his mercy also towards them that feare him Looke how wide also the east is from the west so far hath he set our sins frō vs. Yea like as a father pittieth his own children euen so is the Lord merciful vnto them that feare him for he knoweth wherof we be made he remembreth that we are but dust c. Of the great mercies of God towards sinners read more in Psal 145.8.9 Places of holy Scriptures setting forth Gods great mercies and 147.8.10 in Ioel. 2.13 Math. 18.11 2. Cor. 1.3 Eph. 2.4 1. Tim. 1.13 vnto the 18. verse Surely these places are words of most rare and singuler comfort and they be certaine firme sure and vnchangeable spoken and pronounced by the eternall verity it selfe therefore not to be mistrusted or dispaired of But yet let vs take heed least that verse be verified in vs Stulti cum vitant vitia in contraria currunt Let vs not abuse Gods mercies making a cloake thereof to couer our sinnes Let vs not presume too far and say as in Ecclesiastic 5.6 The mercy of God is great he wil forgiue my manifold sins for mercy wrath commeth from him c. CHAP. 4 The fourth Chapter concerning the Remedies to be vsed against the fourth cause of Desperatiō arising of the doubts suggested by the Diuel vnto many men to bring them into dispayre of their saluation by meanes of the small number of those that shall be saued in comparison of the great nūber of the reprobate A catalogue or rehearsall of many thinges whereby the Diuell craftily tempteth men to sin and desperation GReat indeed is the power manifold meruailous are the polices deuices wiles subtilties assaults and suggestions wherewith and wherby that wylie Foxe that old bitten Dogge that subtle Sathan the Diuell dayly and hourely practiseth to entice allure and euen as it were to force multitudes of men heare on earth into one sinne or other wherunto he findeth and proueth them to be naturally inclined and last of all vpon one occasion or other into Desperation If he espieth a man to be rich How the diuel tempteth by riches and to haue worldly blessings through the gift of God then will he apply him earnestly by his prosperity to lull him asleepe in the forgetfulnesse of God in worldly Pleasures pleasant Vanities transitory delights comforts and solaces and by trusting in his riches to lift vp himselfe arrogantly aboue others to swell in pride and to contemne his brethren committing and that with great sawcinesse and boldnesse manie fond palpable and grosse errors and follies against Gods word euen as if hee should say Who is the Lord On the other side if a man be poore he laboureth therby to make him contemptible before the world How the diuel tempteth by pouerty to pinch and nip him with the want of many thinges necessary both for backe and belly that hee seeth before his face many others haue in great in aboundant measure he soliciteth him to steale Pro. 30.9 to take the name of God in vaine to seeke after gaine by vnhonest vnlawfull and vngodly meanes to murmure distrust blaspheme and despayre How the Diuell tempteth by friends Gen. 3.6 Iob. 2.9 Ester 5.14 If a man haue friends he will vse them as his instruments to tempt vnto some euill by their lewd and wicked counsaile as he did procure Euah to doe vnto Adam Iob his wife to Iob. Haman his Wife vnto Haman How the Diuell tempteth by enemies If thou hast enemies then will he prick thee foreward by their procedings and dealings against thee vnto vniust choller wicked anger and diuelish reuenge If thou be carefull for thy family wife and children he will take hold vpon that occasiō to stuffe thy heart with too much desire of hauing How the Diuell tempteth by carefulnes and getting by right or by wrong and thereby through extreame couetousnes make thee to forgoe all godlines and piety How the Diuell tempteth by security and carelesnes On the other side if thou be careles that 's it that he can make vse of also for as S. Bernard saith Infert diabolus securitatē vt inferat etiam perditionem c. In heauē Angels became diuels In Paradise Adam and Euah fel into disobedience In the schoole of Christ Iudas became a traitor to his Lord Maister al this saith S. Bern. through security and retchlesnes to keepe themselues in that good state wherein they were once set Hast thou strength thereby will hee take occasion to embolden and harden thee to doe iniury and wrong and to set vpon thy weaker Hast thou health and a strong able body How the Diuell tempteth by strength by health ablenesse of body beauty by those will hee induce and entice thée to one kinde or other of lewdnes and dissolutnes Hast thou beauty that will he make an instrument for bawdry an inticemēt and an allurement to voluptuousnes wanton delights Hast thou honour and dignity in the world How the diuel tempteth by honour and dignity thereby will he blow the bellows of pride audacity and boldnesse to oppresse to crush and tread vnder foote thine inferiours Hast thou viuacity How the Diuell tempteth by quicknes of spirit sharpnes of wit quicknes of spirit and sharpenes of wit and learning these also will he striue to abuse wrest to serue his turne to excogitate inuent and deuise a thousand vanities yea all the rare and excellent guiftes of God which God doth bestow on any man this Diuell this arch-enemy of mankind will leaue no waies nor meanes vnattempted to procure man to abuse the same to a cleane contrary ende if it were possible to that for which they were bestowed How the diuel tempteth by
gods word And finally the very Word of God giuen through Gods great and infinite goodnesse to be our spirituall Sword to resist and encounter the Diuell with which as S. Iames saith is able to saue the souls of men which as S. Paul saith is the power of God to saluation to euery one that beleeueth which as holy Dau. saith was a lanterne vnto his feet a light vnto his paths This euen this wil the Diuil so far forth as euer he may with al the cunning fetches crafts policies that euer he can deuise How the Diuell will abuse wrest and misapl◠gods word seeke to abuse wrest and misapply from the true meaning sence and signification thereof to confirme lies vntruths and heresies therby he will draw some texts and sentences thereof to bring men into presumption of their owne Vertues Worthines and merits to their vtter ouerthrow And likewise with some other places sentences thereof he will bestir himselfe to bring men to wauer in faith to doubt of Gods graces and mercies through Christ so finally to fall into vtter desperation And thus doth he dayly abuse and wrest all those places of holy Scriptures before noted and alledged in the fourth cause of Desperation tending to prooue the small number of those that shall be saued in comparison of the huge and great number of the reprobate Those places I say doth he vrge vpon the consciences of many in the world by his misapplying of them and by his misconstruing of Christs purpose drift and meaning therein draweth and driueth them to feare and to tremble to doubt and despayre that they are none of that small number seeing so few shall be saued But O thou man that art thus tried The true vse of those Scriptures which the Diuell seeketh to abuse to bring men to desperation thereby tempted and drawne towards temptation for thy remedy and helpe herein Search the Scriptures and consider vpon those places to what end and purpose Christ deliuered this doctrine and thou shalt anon proue and finde that his meaning was nothing lesse then to driue men into dispayre but rather hereby to exhort perswade and to giue caueats and warning peeces vnto all men that run at randome after the world to remember them selus and their dangers and tickle states to awake rouse them vp that are so fast lulled a sleepe in the dangerous cradle of security and retchlesnesse that so they might be touched mooued and stirred vp to embrace in time when time serues a farre more diligent and watchfull care of their saluation that by such meanes they may bee found in the number of Christs litle flock and of those few that shal be saued whō the Apostle Paul exhorteth to make an end of their saluation with feare trembling Phi. 2.1 by which they might be made more carefull and more diligent in that theire so waighty a busines CHAP. 5 The fift Chapter wherein are contained the comforts helpes remedies against the fift cause of desperatiō which is the heauy and great waight of crosses afflictions troubles and necessities that God suffereth to fall vpon many in this life MOst true most notable and most comfortable for the distressed afflicted children of God Ro. 8.22 is that golden sentence of the holy Ghost penned by his chosen vessell S Paul Rom. 8.28 All things work together for the best to thē that loue God For euen the afflictions troubles of Gods children are so sanctified vnto them by the spirit He. 12.10 that by the same they are made pertakers of Gods holines Heb. 12.14 1 The. 1.6 By the same they enioy the quiet frut of Righteousnesse By the same they attaine vnto a greater measure of Ioy in the holy Ghost Gal. 6 14 1 Cor 11 32 By the same the world is crusified to them and they to the world By the same they are made conformable to Christs death By the same they are kept from the condemnation of the wourld Rom 5 5 By the same they learne experience patience hope c. The comforts and commodities of the crosses and afflictions to Gods children So that these things rightly pondred weighed and considered their Crosses are mercies their losses gaines ther afflictions are their schoolings and their aduersity their learned Vniuersity Auoide thou Sathan thou canst not make these afflictōs crosses and trubles neither good nor likely causes of Desperation so they be taken borne and vsed as they ought to bee for it is written for the learning comfort helpe and remedie of all Gods afflicted children whome thou wouldest full gladly perswade that their afflictions are signes prognosticating tokens of Gods wrath and so consequently if thou couldst thou wouldst draw them therby to despaire of Gods loue mercy Pro. 2.12 It is written I say That the Lord correcteth him whom he loueth euē as the father doth the child in whom he delighteth And againe My son He. 12.5 6 7.8.9 c. despise not the chastning of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth he scourgeth euery son that he receiueth If ye indure chastning God offereth himselfe vnto you as vnto sons for what son is it whō the father chasteneth not If therfore ye be without correction whereof al are pertakers thē are ye bastards not sons so forth vnto the 12 .v. These many other such like sayinges sentences of the holy scriptures are most euidēt testimonies that afflictions troubles crosses and vexations are sure tokens of Gods grace mercy and fauour wherby God assureth vs of his merciful will and fatherly good heart towards vs and not signes of his wrath heauy displeasure as the diuell would perswade vs thereby to cause vs to dispaire God indeed oftentimes sendeth euilles euen vpon his owne beloued children Why God sendeth euils to his children how he sendeth comforts in the middest of euils but yet to the intent to doe them good thereby and withall in the middest of those euils which he toucheth them with hee sendeh them some comforts to hold their hearts with Examples hereof you may see in Adam and Euah for whē for their disobedience God would banish them out of that most pleasant place in all the world wherein at the first he had placed them yet in the middest of that punishment which he had laid vppon them his fatherly kindnesse shewed it selfe for before he droue them out hee made them coates to arme them against all weather and he comforted them with a promise of the blessed seed Iesus Christ which should restore that saluation to mankind which they had lost by yéelding to the Serpents entisings Gen. 3.12 This was and this is the most kind louing dealing of God with man he wil make vs to smart a little for our sinnes here is his iustice but yet so that he will not vtterly
forsake vs nor giue vs ouer for euer here is his mercy Auoid therfore Sathan once I say againe auoide cease to suggest or to ingest into any mans heart that he should think because that God doth crosse afflict him that therefore he doth hate forsake and vtterly casteth of those with whom he so dealeth for this is most true that as Christ Iesus hath taught vs to call vpon him by the name of a Father saying Our father which art in heauen so he loues vs as a Father for his sake and againe hee will be more mindfull of vs then our owne Mothers for why himselfe hath so taught vs and so promised as appeareth in Esa 49. How God loueth and dealeth with his children Examine and consider but a little the procéedings and dealings of Mothers and Fathers with their children therby shall you see and perceiue more clearely how God handles his children vnder their afflictions troubles and crosses It is the fashion manner of a good kind and naturall Father that faine would see good proofe of his child first to instruct and teach him in the vertuous course and waies of wel-doing Secondly to giue him oftentimes warning and monition to keepe him in that good way which he hath taught him Thirdly if words will not serue then to ierke him now and then with the rodde Fourthly in case his child being now growne vp waxe stubborne malapart and disobedient if he will needes spend his thrift wantonly prodigally and ryotously in ill company then comes his Father drawes him out by the eares and with a whip or cudgell beates him till his bones cracke All this he doth yet with a fatherly loue and a naturall kind affection to feare him and to tame him and as it were with violence to bring him to amendment not minding to forsake him nor vtterly to cast him off for euer Euen such as this is the dealing of our heauenly Father with his vntowardly stubborne and disobedient children For first he teacheth and instructeth them by the Ministers Teachers and Preachers of his holy word and will he giueth them often monitions warning to walke in his waies Gods rods of what sort they are and to liue in his obedience which if they despise and will not follow then he vseth his rods as pouerty sicknes diseases crosses in their children in their stocke in their crop and such like and when this will not serue nor doe any good but stil on they waxe obstinate and stubborne and care not neither for words nor warning for stripes nor gentle correction then God sendeth vpon them more heauy grieuous punishments as plagues pestileÌ„ces dearth casualties of fire wars losse of victory fire and sword captiuity and other such like great almost intollerable mischiefs and all these to worke in them acknowledging of God huÌ„bling theÌ„selues vnder the mighty hand of God sorrowfulnes of hart for their negligence in seruing of God What God seeketh to worke by dealing hardly with his children and true vnfained repentance and turning againe vnto God who then is as ready to receiue them as euer he was before and with mercy and louing kind benefites to blesse them Examples hereof holy scriptures afforde vs not a few but especially in the gouernment of Gods chosen people the Isralites wherein it doth plainly appeare that although God did oftentimes punish the disobedience falling away of those his people yet it euer prooued nothing els but the displeasure of a kinde and louing father which sought not their vtter ouerthrow but rather their reformation and amendment Let vs therefore in the like cases not despayre of Gods mercy but amend our former wicked course of life yeeld our selues patiently vnto our heauenly father reioyce in him in the middest of our troubles afflictions for as much as there is nothing more sure theÌ„ that if we returne to him but he wil likewise turn again vnto vs with a gracious fatherly mind heart good will In this behalfe also is God compared and likened vnto a kind louing mother Gods affection to his Children like vnto a kind louing mothers affection for like as a natural mother is very carefull watchfull diligent about her child she trimmeth it she dresseth it feedeth it nourisheth it praieth to God heartily for it and doth all the good she can for it with a most louing tender motherly affection yet now and then she is so disquieted in hir mind so mooued and prouoked by her childs peltishnes frowardnes and vnrulines that she is euen against her owne nature forced to bee angrye with it to chide it and sometimes to beat it Euen so like vnto this motherly dealing is the properly and naturall affection of God towards Mankind who as he would not the death of a sinner so neither delighteth he in any manner of griefe sorrow trouble or misfortune of man were he not sometimes stirred vp moued and prouoked through our frowardnes vnthankfulnes vnkindnes to chasten correct vs and like as a mother though she bee angry and offended with her câ—ild for a time yet her displeasure soone passeth away she giueth it not ouer she forsaketh it not she forgetteth it not for euer Euen after the like fashion doth God our heauenly father deale with man nay more mindful more kind and more pittifull is God towards vs This is most true the mouth of God himselfe hath spoken it for those are hiâ— words Can a woman forget her ownâ— child not haue compassioÌ„ on the son oâ— her womb Esa 49.15 though she should forget yet will not I forget thee And finally to draw to an end of this coÌ„parison eueâ— as a Mother when her child is impish peeuish and wayward menaceth and threateneth it to throw it away to a Begger sâ—arreth it with some bugs throsts Hobgoblins or such like and all to make it quiet and to cling the more vnto her so likewise our good Father when he seeth that we forget him make smaller rekoning of him then becomes vs waxe vnthankfull vntowardly to al goodnes declining and hasting on apace to follow all sin and iniquity then he sometimes sheweth vs tâ—e terrible faces of fearefull troubles and dangers and he will bring vs into great perrils yea and for our vnthankfulnes and other such like offences he will now then take away by one meanes or â—ther our health our wealth our peace our liberty our safety c. And all this doth hee to cause vs to turne backe againe vnto him to cleaue and cling the faster vnto him to pray call vpon him the more faithfully heartely and zealously for his help deliuerance to esteem better of his gifts when we enioy them and to be more thankefull for them when we haue them So that the very causes of all troubles crosses and calamities are not to worke in vs murmuring grudging despayre
but if we wil weigh them coÌ„sider them throughly to make good vse of them they may turne to our great profit and benefit and not to our hurt For like as a naturall Father mother doe so doth God loue vs when he smiteth vs he fauoureth vs wheÌ„ he seemeth to be most against vs when hee seemeth to be most angry hee aimeth most at our good for as S. August saith Melius nouit medicus quid expediat quam aegrotus The sicke man the patient neuer knoweth so well what is good for him as doth the Phisition God dealeth with his châ—ldren as Phisitions and Surgions doe with their Patients And therfore the Physitions Surgions wheÌ„ they sée no other remedy for the recouery curing amending of their sick corrupted infected patients vse to minister vnto them tart bitter harsh and vnpleasant things to feare burne and cut away corrupted rotten dead flesh with sawes yron and other such like instruments and all to saue cherish the sound and whole parts Ne parâ— sincera trahatur least that which is whole should by the other be corrupted infected and poysoned euen so doth God sometimes when he sees t is best for vs plague our bodies sharply and grieuously that our soule may be preferued and saued The Phisition in compounding of his best Triacle vseth Serpents Adders and other poysoned thinges that with the same he may driue out one poyson with an other How God vseth somtimes the seruice of Diuells wicked men Euen so God as by Histories plentifully in Gods Booke it appeares vseth the ministery helpe and seruice of Diuels and of most diuelish wicked men by them to afflict and chastice vs and yet to doe vs good withall afterwards burneth the roddes when he hath corrected and beaten his children with them a while It is not giueÌ„ to euery maÌ„ I must needes confesse to vnderstand this and to make this good vse of afflictions crosses and troubles laid vpon them for their sins sake for then should Pharaoh and many of his wicked courtiers like himselfe then should Cain The wicked are not bettered by â—heir troubles afflictions Saul Iudas Iscariot many other vile leaud and desperate persons beside in their manifold crosses troubles and aduersities haue turned vnto the Lord and beene saued But we must learne and know that aduersities Whence it commeth that afflictions and crosses profit Gods children troubles afflictions of themselues and of their owne proper nature cannot worke and bring such profits so much good vnto men But it is the spirit of God which resting in Gods faithfull children purgeth reformeth comforteth and strengtheneth them by these outward meanes worketh all these good thinges in vs And so whatsoeuer goodnes hath bene spoken of heretofore to befall men by meanes of aduersities crosses and troubles is to be vnderstood onely of the faithfull and godly which are taught and led by the spirit of God to consider rightly of them to make such vse of them that according as in the beginning of this Chapter it is truely said to theÌ„ that loue God all thinges worke togither for the best Rom. 8.28 Whereas on the other side in the vnfaithfull The conceites and opinions of the wicked in thieâ— aduersities and toubles vnrepentant and wicked ones they worke after another fashion are of cleane contrary operation whiles that they ascribe their aduersities and troubles either to blind Fortune and Chance as though Fortune had a certaine power to worke without the working and prouidence of God or els vnto them that are not of their own sect faith and religion as did wicked Ahab to godly Elias or to the Magistrates 4. Kin. 18 or to the Ministers of Gods word or to Faith and religion it selfe or to the Planets Starres influences of the Elements yea and some wil I blame God himselfe as though they themselues were so innocent and blamelesse that God deales not well with them to lay vpon them such crosses punishments and so very busie they make themselues to shift off all blame euer to others faults And although their sinnes be multiplied to exceeding multitudes of offences yet they will not sée nor confesse any such thinges in themselues nor any thing consider nor regard the punishments of God laied vpon them and cleauing vnto them for the same But through their hardnesse of heart and want of faith which is the mother of all blasphemy and abhomination they can not spy whose hand it is that is against them nor wherefore or els beeing euen as it were violently forced to know it that it is the working of the Lord against them and his vengeance in heauy displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amend their liues but like vnto King Pharaoh the more God correcteth them the more obstinate they swarue decline and flie away from him being like vnto gracelesse children with whom neither words threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper nor lament with the mourner Mat. 11.17 Luk. 7.31.32 and so farre off are they from being recouered won and reformed by meanes of any crosses afflictions and troubles lighting on theÌ„ anâ— following them euer as the shadow doth the body that they will sooner burst out into al maner of impatientnes bitternes and spightfull poysonful rayling and blaspheming words against the righteousnes of God saying That their punishment is greater then their sinnes and heauier then they can brooke or beare and that they are wronged and are not indifferently dealt with so at the length after heaping one sinne in the necke of an other the Diuel brings them on The ends that the diuell brings the wicked vnto by their afflictions troubles and crossss and by little and little winds them into that he gapes for namely into a reprobate mind and deadly Desperation in so much that at the last they fall too and yeelde to murthering hanging drowning o by other such meanes most miserably to dispatch themselues with their own hands like vnto Saul Achitophel Iudas so giuing theÌ„mselues ouer to the Diuell and as they liued for a while most wretchedly so they depart out of the world as diuelishly forgeting vtterly and al-together inconsiderate retchlesse carlesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and manner of the deaths of the wicked and manner of deaths the children of God may yet reap two commodities first they shal be eased of the great troubles disturbance and discommodities of the leaud and euill examples which they gaue to others whiles they liued And secondly they which remaine a liue after them may learn and take warning by their shamfull falls and by their terrible examples desperate deaths lay hould on repentance and amendment of their