S. Peter sayth Iesus Christ hath commaunded vs to preach vnto the peâ—pâ—e and to testâ—fie thâ—t it is hee that is ordayned of God a Iudge of the quicke and the dead and that to him al the Prophets giue witnesse that through his name all that beleeue should receiue remission of sinnes Moreouer S. Paul sayth 2 Cor. 5.21 God hath made him which knew no sinne sinne for vs to the ende that we should be made the righteousnesse of God in him And heere is to be noted What maner of righteousnesse God requireth at our handes what Righteousnesse or Iustice and Goodnesse that is which God requireth and esteemeth which is no other but that onely which dwelleth and holdeth vpon the Iustice Goodnesse and Merite of Iesus Christ being vtterly ignoraunt of the Iustice or R ghteousnesse and Goodnesse which many do seek in their owne good works But yet when I stande so much vppon this poynt 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 sinnes are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paiâ—e the ransome therof that we are become righteous by the righteousnes of I sus Chriâ—t it is not here my meaning neither would I haue any man so to mistake mee and misvnderstande mee 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 bodyes Sinne dwelleth euen in the beleeuers and in the most righteous men in the world but yet raigneth not in them for I confesse it plainelye 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 sinne the naughtie disposition and inclination to sinne remayneth alwayes strong in a Christian and neuer can be wholly vanquished before we put off by death this sinfull flesh of ours although I say it do dwell in vs yet it doth not raigne in any Christian beleeuer yet it is not able to damne a true faythfull beleeuer It can not I say damne vs for as much as we are in Iesus Christ and that we do fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and do feele and perceiue our selues to be assayled sometimes by the strong temptations of the Diuell and the flesh This is it that S. Paule writeth of when he sayth There is now no dampnation to them that are in Christ Jesus Rom. 8. â— which walke not after the flesh but after the spirit The remaynent roote of sinne dwelleth alwayes in vs but wee like vnto licentious worldlinges 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 all vnto vs thereby neither any cause of Desperation thereby for that we are iustified by our Fayth 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 victorie remayneth to our Chieftaine 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 sinne and death in such sort that we 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-foorth will shew fauour vnto vs for the loue of Ies s 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 and mercie hee will â—uâ—â—e to vs and will be fauourable and hee will t ke away our iniquitus and cast our sinnes into the deapth of the Sea And againe it is sayd of Gods wonderfull mercies The Lord is full of compassion and mercie 〈◊〉 10â— 8 â— 10 c. long suffering and of great goodnes Hee will not alwayes be chyding neither keepeth he his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities For looke how â—igh the Heauen is in compa isoâ— of the Earth so great is his mercie also towards them that feare him Looke how wide aâ—so the Fast is from the West so farre hath he set our sinnes from vs. Yea likâ— as a Father pittieth his owne children euen so is thâ— Lord mercifull vnto them that â—â—â—â—e him For he knoweth whereof we be mâ—â—e he remembreth that we are but dust c. Of the great mercies of God towardes sinners read more in Psal 145 8.9 and 147.8.10 in Ioel. 2.13 Math. 18 11. 2. Cor. 1 3. Places of holy Scriptures setting foorth gods great mercies Ephes 2.4 1. Tim. 1.13 vnto the 18. verse Surely these places are wordes of most rare and singular comfort and they be certaine sinne sure and vnchangeable spoken and pronounced by the eternall veritie it selfe and therfore not to be mistrusted or despaired of But yet let vs take heed least that verse be verified in vs Stulti dum vitant vitia in contraria currunt Let vs not abuse Gods mercies making a cloake thereof to couer our sinnes Let vs not presume too farre and say as in Ecclesiasticus 5.6 The mercie of God is great hee will forgiue my manifolde sinnes for mercie and wrath commeth from him c. CHAP. IIII. The fourth Chapter concerning the Remedies to be vsed against the Fourth cause of Desperation arysing of the doubts suggested by the Diuell vnto many men to bring them into despaire of their saluation by meanes of the small number of those that shal be saued in comparison of the great number of the reprobate GReat in deed is the power and manifold and marueilous are the pollicies deuices wyles subtilties assaultes and suggestions wherewith and whereby that wylie Foxe A catalogue or rehearsall of many thinges â—hereby the Diuell crafâ—ily tempâ—eth men to sinne desâ—eration that old bitten Dogge that subtill Sathan the Diuell dayly and howerly practiseth to entice allure and euen as it were to force multitudes of men heere on earth into one sinne or other wherevnto he findeth and prooueth them to be naturally enclyned and last of all vpon one occasion or other into Desperation How the diâ—â—l tempteth by riches If he espieth a man to he rich and to haue worldly blessinges through the gift of God
be aware into the most deadly and diuelish gulph of Desperation as though saluation and peace of a godly conscience were a matter not worthy the talking of or labouring for A thing to be lamented It is a lamentable thing to behold how many in the world will vndertake and attempt any thing be it neuer so chargeable and troublesome not sluggish not sleepie not carelesse and slouthfull but most earnest watchfull most carefull painefull at euery assay by prudence and prowesse by witte and by warinesse by counsaile and by cunning by learning and by labouring ambitiously to hunt gaine and gape after honour and vnfatigablye seeke to attaine fame and highly account of it to be gazed on and talked of with the eyes tongues of all men And againe how few take any cate at all or once endeuour themselues to auoyde shame and confusion in the presence of the Almightie to become glorious in the sight of God and his Angels and to vse and exercise any of those good meanes and instrumentes ordeyned and appoynted of God for the increase of Fayth Hope and Charitie and for the weakning and abandoning of all desperation diffidence in Gods infinite mercies and infallible promises It is a lamentable thing to marke and consider how vigilant carefull The second thing to be lamented heedfull many of the wyser and circumspecter sort of men of this world will be to escape and auoyde all the penalties paynes and punishmentes prouided and set downe for offenders of mortall mens lawes how painefull they will be in Penall Statutes how skilfull in euery braunch of the Ciuill Lawes least they should ignorantly incurre the dangers of imprisonment of losse of landes forfeytures of their goodes or death it selfe Many haue greater caâ—e of mortall mens lawes â—hen of Gods lawes But the mightie God the only highest Law-giuer that Lord of Lordes and King of all Kinges Let him ordeyne publish and proclayme his Lawes Statutes and Ordinaunces to be harkened vnto obserued and kept and that vnder neuer so rigorous and seueere conditions punishmentes and penalties How few men will search his Booke of Statutes and Lawes How few are afrayde of his not temporarie but euerlasting threatninges and punishmentes contayned in his Lawes and how few men regarde esteeme anâ— thankfully embrace his couenant of Reconciliation set foorth in his most ioyfull and comfortable Gospell And yet most certaine it is that all these aforesayd thinges so much to be wondred at and so greatly to be lamented for so lightly looked on so smally regarded and so little thought on many such other of the like fraternitie order of disorders sinnes being delighted in and securely continued in without all care or indeuour to forsake them in time by repentance and true returning to the Lord do first breed and ingender and afterwardes bring foorth Desperation then the which all the â—uries and Diuels in hell can not lightly excogitate nor finde out a greater torment or a more intollerable paine and that because that all other tormentes penalties and paines are but temporall and pursue men no further then bodily death but this endeth not with bodily death but becommeth eternall Whosoeuer then he be that is once surely catcht in this nette of Desperation hee needes no moe accusers to come against him then his former vnrepented sinnes which lye at the doore to arrest him his owne heart will giue euidence against him and his owne iniquitie will plead him to be guiltie and that to his owne face Vpon consideration of these things I haue now in this Treatise following good Christian Reader endeuoured my selfe to set downe First a definition of Desperation then the greeuousnesse thereof after this certaine principall causes thereof togeather with remedies for the same and lastly a generall Preseruatiue against Desperation arysing of what cause so euer To the intent that the children of God falling by some occasions into some degrees of it for if it rage in extremities in the opinion of some learned Writers it is an euill incurable and vnrecouerable may with the more ease and quietnesse be recouered and saued as it were out of the Diuels clawes euen out of as great danger as euer was the poore Sheepe that Dauid tooke out of the Beares or Lions mouth 1. Sam 17.34 35. Accept hereof gentle Reader with no worse a minde then I haue attempted to be the writer and then I doubt not but it shall either minister vnto thine heart some comfortable Phisicke or els giue thee occasion to seeke reade or collect a better Thine in all christian affection W. W. The Contents of this Booke entreated of in euery seuerall Page as followeth A Definition of euery thing which is to be disputed or reasoned of is necessarie and wherefore Page 1. The Definition of Desperation of two sorts Page 1. 2. Two kindes of Desperation the one wicked the other good and holy Page 3. Three thinges especially to be noted in the Treatise of Desperation Page 4. God is constant and faythfull and how and wherein Page 4. The duetie of the faythfull towardes God in regard of Gods faythfulnes towardes him Page 5. The horriblnes of the sinne of Diffidence Mistrust or Desperation Page 5. When especially the Diuell deginneth to tempt to Desperation Page 6. What kind of Phisicke and surgerie the Diuell practiseth Page 7. The absurd dealings of such as yeeld to desperatioÌ„ Page 8. What great inconueniences they fall into that yeeld to Desperation Page 8. Saint Bernard his opinion concerning the hainousnesse of the sinne of Desperation Page 9. Scilla and Charybdis not so dangerous as Desperation Page 9. The dangers of Desperation Page 10. 11. Of the degrees by which the Diuell draweth men into Desperation Page 13. The Diuel the chiefe cause of Desperation Page 13. The forerunners of Desperation Page 14. What the Diuel wil obict to bring vs to desperatioÌ„ Page 15. Ignoraunce the second cause of Desperation Page 16. Ignoraunce the mother of Desperation Page 17. Seruitude or bondage of sinne the third cause of Desration Page 17. The wofull effectes of sinneâ— Page 18. The fourth cause of Desperation Page 18. The manifold aduersaries of mans saluation all which the Diuell vseth as meanes to Desperation Page 19. The fift cause of Desperation Page 20. 21. The sixt cause of Desperation Page â—2 Long custome groweth into a second nature Page 22. The first preseruatiue against Desperation Page 88. An example shewing that many men put more trust in mortall men then in God Page 89. An other profe that many put more trust in mortall man then in God Page 90. The second generall helpe against Desperation Page 91. The third generall helpe against Desperation Page 92. What soeuer could be looked for at Gods handes or what soeuer man could be charged with that hath Christ performed Page 93. The fourth generall helpe for the auoyding of Desperation Page 94. The fift generall
Cicero vsed that I speake of diuision of Desperation which I likewise find and reade to be of two kindes Two kindes of Desperation the one wicked the other holy the one a wicked kind of Desperation of Gods promises power goodnes mercie towards sinners the matter which heere I am to entreate of The other an holy Desperation of a mans owne power in the obtayning of eternall life conceyued and wrought by a sense or feeling of a mans owne defectes infirmities and corruptions Concerning this former kind of Desperation being especially the marke which I would haue poore silly distressed soules to haue a diligent and a watchfull eye vnto to the intent that both my selfe and my poore brethren lyuing and warring yet with mee in the militant Church of Christ heere on earth may be the better forewarned for that as the say Tela praeuisa minus nocent of this most subtill and deadly stratâ—geme concerning this most dongerous and fatall assaulting engine of the arch-enemie of our soules this deepe Despaire and diuellish soule-poyson I haue thought good by the penning of this short Treatise to put my selfe and others in remembrance of these three poyntes Three things especially to be noted in thâ—s Treatise of Desperation to wit first of the haynousnhsse greeuousâ—esse perniciousnesse of Desperation Secondly of the causes thereof and thirdly of the remedies CHAP. II. The second Chapter wherein is described how haynous greeuous hurtfull and pernitious the sinne of Desperation is IN sundry and manifold places of holy Scriptures are we taught 1. Cor. 1.9 2. Thes 3.3 1 Iohn 1.9 that God is faythfull faythfull in his wordes and true in all his promises All the promises of God are Yea and Amen 2 Cor 1.20 God is constant faithfull and how or wherein Reuel 15.3 2. Cor. 6 1â— Faythfull in his mercies for they neuer fayle Faythfull iust true are his wayes according to the Song of the holy Angels Reue. 1.5.3 Yea moreouer God is carefull for the Faythfull and hath promised to be their God and they shall be his people It is thy duetie therefore ô man to doe God this honour to beleeue without all wauering doubting or despayring that God hath both Power and Will to do all thinges that he promiseth The duetie of the faithfull towards God in regard of gods faythfulnes towardes him and not to permit any such cogitations thought or conceite once to enter into thine heart as that God should prooue himselfe a lyar or that it shall not come to passe which he hath promised But if thou once suffer the distrust and diffidence in Gods promised mercies through the multitude of thy sinnes and the greeuousnesse of thine offences through the nature of sinne it selfe and the craftie ingestion and suggestion of Satan to take hold of and possesse thine heart O horrible greeuous is this last sinne of Despayring which thou addest to thy former sinnes The horriblenes of the sinne of diffidence mistrust or desperation So haynous so hurtfull and pernitious is this thy sinne of Diffidence and Distrust in Gods mercies to be obtayned according to his promised Word that I may say of thee as S. Augustine sayd of Iudas the traytor Aug. in Lib. de vtiliti to paenitentia agendae Non tam scâ—lus quod commâ—sisti quam indulgentiae desperatio facit te penitus interiâ—e Not so much the sinne which thou hast done as thy despaiâ—e of forgiuenes hath vtterly cast thee away Surely Iudas his despaire and distrust according to S. Augustine his opinion was a more greeuous sinne then his treason in the betraying of his Maister Whereunto agreeth S. Iero. Magis inquit offendit deum Iudas in hoc quod desperando seipsum suspendit quam in hoc quod deum tradidit Desperatio enim reddit hominem maledictum protectione dei indignum Ier. super Psal 108. Iudas sayth S. Ierome more offended God herein that in despaire he hanged himselfe then in that he betraied his Lord and Maister For Desperation maketh a man accursed and vnworthy Gods protection And thus likewise Cain his despayring in Gods mercie after his murther committed was a more greeuous sinne then the shedding of his brother Abel his blood For to adde Despayre to former sinnes is to draw sinne after sinne as it were with Cartroopes to heape sinne vpon sinne to fulfill the measure of iniquitie and so to purchase swift and most certaine damnation It is in deede the fashion and olde wont of Sathan When especially the Diuell beginneth to tempt to despaire to perswade man when he hath once committed many haynous sinnes after his other sinnes to Dispaire and so to commit the greater sinne after the lesser which is as much as if an vnlearned ignorant and a murthering Phisition should cause his Patient for the remedying of a litle cold taken to drinke the iuice of Hemlocke which by adding cold to cold is most sure to bring present death Or as if a man hauing an Ach in one of his fingers should cut off the whole hand to take away the Ach of a finger Euen such like Phisicke and Surgery doth the Diuell practise to minister vnto lewde and wilfull sinners Note what kind of phisicke surgerie the Diuell practiseth when he entiseth and draweth them after many precedent haynous sinnes through despaire of finding mercie forgiuenes to shorten their liues by killing and murthering themselues by poysoning by stabbing by throat-cutting by drowning by Iudas-like hanging of themselues and finally by casting off all vse of Fayth all vse of Hope and so quite to despaire of Gods mercie then the which what can be a more dangerous course for any man to yeelde vnto What can be more foolish or contrary to all reason if a mans reason were not blinded and bewitched that he could not see nor perceiue nor consider well of it then whiles a man is afraide of water presently to cast himselfe headelong into it and so seeingly and wittingly to drowne himselfe The ol surâ— dâ—alinges of such as eaâ—â—ly yeeld to desperation or then whiles a man is afraid of fire presently to runne into it and to dispatch himselfe therin Or whiles a man is afraid of hell fire out of hand most desperately to plunge himselfe into the daungers thereof And yet such as these are the perswasions and temptations of the Diuell to a man whole barking conscience continually pangeth and plagueth him for his sinnes Such as these are the fruites of the most monstrous sinne of Despâ—aring of Gods mercy and grace May not he be accounted worse theÌ„ mad that is to forwarde and ready to yeeld vnto Marke this o man leâ—st thou yeelde to despâ—â—â—tion before thou be awaâ—e whâ—t great inconâ—â—â—â—â—â—ces thou yâ—â—ld◠〈◊〉 and to follow after the Diuels whistle alluring entising vnto desperation seeing it is no meanes to diminish but to encrease sinne and the rewardes of sinne seeing that
all other euen deepe Despaire Hee 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 we will yet will he insult reioyce and reply saying Neither Gods mercies nor Christes merites can any thing helpe but thou must needs be damned so lightly heretofore hast thou esteemed God and his preceptes What the Diuell will obiect against vs to bring vs to despaire so smally hast thou regarded Christ Iesus and his merites or rather so willingly wittingly and seeingly hast thou vilipended and contemned them and so obstinatly carelesly and desperately troden them vnder foote that euen as thou hitherto hast made no reckoning of God and hast not opened the doore of thy heart to receiue him and giue him entertainement when he stoode without knocked to be letten in there so now God will requite thee with legetalionis with like for like hee will make no reckoning of thee hee 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 hee will not open vnto thee though thou knocke Behold now art thou tossed like waues of the Sea thy Fayth wauereth betweene Hope Dread and therefore canst thou receiue nothing at the Lordes handes with these and infinite such like disputations will Sathan set vpon vexe the very elect of God to bring them if it were possible to Desperation And if the elect shall be thus sitted as Peter was in what case then shall the wicked and reprobate be CHAPTER IIII. The second cause of desperation THe second cause of Desperation is ignorance of God and want of knowledge of the will of God vnto mankind reuealed by his holy word for as ignorance of the Scriptures Math 22. as it was pronounced by the mouth of Christ Iesus himselfe speaking against the Saduces 2 king 17.26 psal 35.10 11 Prou. 28.29.30.31 Esa 1.34 Hoâ—e 47. Ephes 4.18 concerning the resurrection of the dead was the cause of that their so great errour Euen likewise the ignorance of God is oftentimes the occasion and cause of Gods heauie displeasure and so of diuers and sundrie inconueniences and mischiefes Bern. super Cant. and among the rest it is also a cause of this cursed Desperation as writeth S. Barnard Vtraque cognitio dei scilicet et tui tibi necessaria est ad salutem quia de ignorantia tui venit superbia ac de dei ignorantia venit desperatio The knowledge both of God and of thy selfe are necessarie vnto saluation because out of the ignorance of thy selfe aryseth pride and likewise out of the ignoraunce of God commeth Desperation Out of this ignoraunce of God must Desperation needes arise Ignorance the mother of Desperation for how can it otherwise be but that hee that is altogether without any knowledge of God must despaire to receiue any good thing of him For as no man can take pleasure nor any profite by hid and vnknowen Treasure so no man can looke for grace mercie and forgiuenesse of sinnes or any other benefite or good gift at his handes of whom he is vtterly ignonoraunt of whom he hath no knowledge CHAPTER V. THe third Cause of Desperation is the great seruitude or bondage of sinne The third cause of desperation with which who soeuer is clogged he becommeth thereby the Seruant of sinne Iohn 8.34 And the wofull and hurtfull effectes of sinnes are the procurements of Gods cursses and plagues vpon bodyes The wofull and hurtfull effectes of sinnes soules landes children stocke croppe and euery thing els that a man hath or goeth about at home or abroad in towne or in fielde in citie or in countrie by land or by Water Deut 28. Leuit. 26. Sinne hardeneth the heart Heb. 3.13 It fighteth against the Soule 1. Pet. 2.11 It gnaweth and tormenteth the conference 1 Sam. 25.31 And so bringeth men into the most damnable gulfe of Desperation wherein multitudes of Worldlinges Matcheuillians â—picures and impious Atheistes are dayly implunged and irreuocably drowned for euer CHAPTER VI. The fourth caâ—se of desperation THe Fourth cause of Desperation do many gather to themselues vpon the wordes of Christ in Math. 7.13 Strait is the gate and narrow is the way that leadeth vnto life and few there be that finde it And againe out of Math 20.16 Many are called but few are chosen And againe out of Luke 13.24 Sâ—râ— e to enter in at the straite gate for many Lay vnto you will seeke to enter in and shall not be able All which places do plainely teach that few shall be saued for in bidding to striue to enter in Christ giueth vs to vnderstand that it is not an easie matter but a matter that requireth great strife paynes 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 to doubt whether they may thinke themselues to be in the number of those few that shal be sâ—â—ed yea or noâ— and so are drawne into Despaire whiles that they find this present euill world against them with all the baytes snares neâ—â—es and lettes pleasures and profites thereof to catch them letter them and entangle them whiles they finde their owne flesh The great manifold aduersariâ—s to mans saluation all which the Diuell vseth as meanes to drawmen into desperation their owne corrupted nature against them their reason poysoned their willes and affections blinded their naturall wisedome concupisences and lustes ministring strength to Sathans temptations taking part againg them dayly howerly ready to betray them into his hands whiles that they see and perceiue euen legions of Diuels euen all the Diuels in Hell against them with all their craftie heads marueilous strength infinite wiles cunning deuises deepe sleightes tryed temptations lying in ambushe against their poore soules and who seeth not that thousands are caried hedlong to destruction through the temptations of either the world the flesh or the Diuell And thus are we poore wretches in a most pittifull case assaulted betrayed on euery side CHAPTER VII The fift cause of desperation THe fift cause of Desperation aryseth from the manifold crosses afflictions of this present life for from hence it is that some men being dayly ferrited followed on and euen almost pressed downe with temporall afflictions troubles Sundry kindes of crosses and afflictions as penuâ—â—e pouertie hunger nakednes sicknes of body troubles of minde vnquiet suggestions of the flesh temptatioÌ„s of the Diuell persecutions imprisonments losse of friendes losse of goodes losse of good name fame a wicked crooked and froward mate in matrimonie disobedient vntoward children vnkind vnthankful friends vndeserued malice enuie and hatred of frowarde neighbours and many other such like crosses as dayly in
fayth hope patience against Desperation who were so hâ—at in contention one against an other that they forsooke one anothers companie in high displeasure and heate of their stomackes the one taking with him Luke the other Iohn What though we haue yeelded vnto practised and followed Oppression Extortion polling pilling and wresting what we can by hooke or crooke from our brethren Luke 19.2 So did Zacheus yet notwithstanding after his repentance his forsaking and ceassing from bad getting his restitution and almes giuing receiued that most chearefull and comfortable saying of Christ Luke 19. â— This day is saluation entred into thine house What though we haue been Theeues robbers and stealers of our neighbours goodes so was the Theefe that was crucified with Christ and yet vpon his humble contrite and sorrowfull confession of his sinnes he heard this most sweete word from Christ This day shalt thou be with mee in Paradise What though we haue murthered and shead the blood or caused the blood to be shed of some of our brethren so did Dauid to Vrias and yet vppon his zealous inward true vnfained sorrowfulnes and repentance he was not taken away in his sinne but found pardon And so did the Iewes which put to death the Lord of life King Manasses was an Idolater he defiâ—ed the Temple of God he withstood and did beat downe the trueth he set vp Idolatrie 2. Kin. 21. he was a Coniurer and a Southsayer he shed a boundance of Innocent blood so that the streetes flowed therewith he committed more abhominations then the Cananites or Amorites whom for their filthinest the Lord cut off out of the land of the liuing he sacrificed his sonnes and daughters to Diuels and yet vpon his true returning to the Lord from the bottome of his heart he found fauoure and mercie 2. Chro. 33. If our sinnes then or the sinnes of any one of vs were as greeuous as euer were the sinnes of Manasses yet vpon our true and vnfaigned returne to the Lord shalâ— we despaire of his mercie shall we or may we or dare we thinke that the mercie and power of the Lod is shortened or that God is not the same God he was Is he not as readie to pardon and forgiue sinnes the sinnes of a man repenting returning and faythfully calling vpon him as euer he was the sinnes of Manasses All these examples and many more are written for our learning comfort and strengthening of our fayth hope and patience that we should in no wise despaire vpon our true repentance neither for the multitude nor greeuousnesse of our sinnes And likewise also it is written for the brusing and as it were euen for the breaking of the backe of all damnable Desperation and to hold the heartes and to restore the faynting and dullie sprites of all such as the seruitude and bondage of sinne this our third cause of Desperation doth vexe and presse downe It is I say written Luk. 9.56 that the Sonne of man is come to saue mens liues And he him selfe hath sayd I am come to call not the iust but sinners Math. 10. Math. 20. Ioh. 3. Wherefore Christ can into this world And againe Iesus Christ is come to giue his life a redemption for many Also God the Father hath not sent his S nne to iudge the Worlde but to the ende the Worlde may be saued by him Now what is it to saue not to iudge but to deliuer from death and damnation wherein we lay in the middest of the bondage of sinne for sinne is the death and damnation of the soule Now he can not saue vs except sinne be first taken from vs And therefore and for this cause came Iesus Christ the Sonne of God Ioh. 8. and he 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 be so that Iesus Christ be come into the world to take away sinnes and if the same were his intent and his message the purpose of Iesus Christ shall not fayle at all and his message remayneth 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 mercie by the benefites and merites of himselfe who is our onely Sauiour Ioh. 1.29 without any other meane or merit for he is the only Lambe of God which taketh away the sinnes of the worlde Act. 4.12 As also S. Peter sayd to the Iewes There is none other saluation but onely in Iesus Christ for among men there is giuen none other name vnder heauen whereby wee must be saued And so Christ himselfe sayd after he was rysen from the dead It must needes haue been that Christ must haue suffered death Luk 24.44 and that he must haue rysen the third day from the dead and that amendement of life and forgiuenesse of sinnes must be preached in his name to all people and to all nations O how sweete and comfortable are these wordes and sayinges of God which is the onely eternall trueth in deed O how worthy are they to be layde vp in the deapth of our hearts and to haue our whole confidence reposed freely vpon them Colloss 2. And to the Collossians it is sayd God hath quickened vs which were dead in sinnes with Iesus Christ forgiuing vs all our trespasses and hath put out the hand-writing that was against vs hee euen tooke it out of the way and fastened it on the Crosse What meaneth he by this but onely that Iesus Christ hath taken away the Obligation of our debt to wit that we did owe for our sinnes and hath taken it and tyde it with him selfe vpon the Crosse and hath in deed payde it full bitterly who also is for vs and will surely take away this great seruitude bondage of sinne which the Diuell would vse as an instrument of Desperation against vs in case we will beleeue his word and that we can settle out mindes and quiet our harts to account and esteeme his bitter passion and merites to be so great and of such value thâ—â— they are able effectâ—all and of sufficient strength to obtaine these aforesayd thinges for vs. And Christes prayer to his heauenly Father is heard and remayneth heard continually when he prayed â—o 17 20. saying I pâ—â—y not for these alone â—eaning his there present Disciples but for them al o which shall beleeue in mee through their worde Wherefore the same prayer includeth euery one of vs so farre foorth as we beleeue and place the same in our heartes and wholly repose our selues thereon â—ct 10.42.43 And
Rom. 8.28 Rom. 8.28 All thinges worke together for the best to them that loue God For euen the afflictions and troubles of Gods children are so sanctified vnto them by the spirit Heb. 12 10. that by the same they are made pertakers of Gods holynesse Heb. 12 14. By the same they enioy the quiet fruite of Righteousnesse 1 Thes 1.6 By the same they attaine vnto a greater measure of Ioy in the holy Ghost Gal. 6 14. By the same the world is crucified to them and they to the world By the same they are made conformable to Christes death 1 Cor. 11.32 By the same they are kept froÌ„ the condemnation of the world By the same they learne experience Rom. 5.5 patience hope c. So that these thinges rightly pondered The comfort commodites of crosses and afflictions to Gods children weighed and considered their Crosses are mercies their losses gaynes their afflictions are their schoollinges and their aduersitie their learned Vniuersitie Auoyde thou Sathan thou canst not make these afflictions crosses and troubles neither good nor likely causes of Desperaration so they be taken borne and vsed as they ought to be for it is written for the learning comfort helpe and remedie of all Gods afflicted children whom thou woulâ—â—est â—ull gladly perswade that their afflictions are signes and prognosticating tokens of Gods wrath and so consequently if thou couldest thou wouldst draw them thereby to despaire of Gods loue and mercies It is written I say Prou. 3.12 That the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth And againe My sonne Heb 12.5 6 7 8 9. c. despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chastineth and he scourgeth euery sonne that he receiueth If yee endure chastening God offereth himselfe vnto you as vnto sonnes for what sonne is it whom the father chasteneth not If therefore yee be without correction whereof all are partakers then are yee bastards and not sonnes and so foorth vnto the 12. verse These and many other such like sayinges and sentences of the holy Scriptures are most euident testimonies that afflictions troubles crosses and vexations are sure tokens of Gods grace mercie and fauour whereby God assureth vs of his mercifull will and fatherly good heart towards vs and not signes of his wrath and heauie displeasure as the Diuell would perswad vs thereby to cause vs to despaire God in deed oftentimes sendeth euilles euen vpon his owne beloued children Why God sendeth euils to his children how he sendeth comfortes in the middest of euils but yet to the entent to do them good thereby and withall in the middest of those euils which he toucheth them with he sendeth them some comforts to holde their heartes with Examples hereof you may see in Adam and Euah for when 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 layde vppon them his fatherly kindnesse shewed it selfe for before he droue them out he made them coates to arme them against all weather Gen. 3.12 and he comforted them with a promise of the blessed Seede Iesus Christ which should restore that saluation to mankind which they had lost by yeelding to the Serpents entysings This was and this is the most kind and louing dealing of God with man he will make vs to smart a little for our sinnes heere is his iustice but yet so that he will not vtterly forsake vs nor giue vs ouer for euer heere is his mercie Auoyde therefore Sathan once I say againe auoyde cease to suggest or to ingest into any mans hart that he should thinke because that God doth crosse afflict him that therefore he doth hate forsake and vtterly casteth off 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 c. so he loues vs as a Father for his sake and againe he 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. Esa 49. Examine and consider but a little the proceedinges and dealinges of Mothers and Fathers with their children How God â—oâ—eth and â—ealeth with â—â—s children thereby shall you see and perceiue more cleerely how God handles his children vnder their afflictions troubles and crosses It is the fashion and manner of a good kinde and naturall Father that faine would see good proofe of his child first to instruct and teach him in the vertuous course and wayes of well doing Secondly to giue him oâ—tentimes warning â—â—d monition to keepe him in that good way which he hath taught him Thirdly if wordes will not serue then to iercke him now and then with the rodde Fourthly in case his childe beeing now growen vp waxe stubborne malapart and disobedient if he will needes spend his thrift wantonly prodigally and ryotously in ill companie then comes his Father and drawes him out by the eares and with a whippe or cudgel beates him till his boones cracke All this he doth and 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 amendement 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 be teacheth and instructeth them by the Ministers Teachers and Preachers of his holy word and will he giueth them often monition and warning to walke in his wayes and to liue in his obedience which if they despise and will not follow then hee vseth his rods as pouertie sicknesse diseases Gods rod of what so they are crosses in their children in their stocke in their crop and such like and when this will not serue nor do any good but still on they waxe obstinate and stubborne and care not neither for wordes nor warning for stripes nor gentle correction then God sendeth vpon them more heauie and greeuous punishments as plages pestilences dearth casualties of fire wars losse of victorie fire and sword captiuitie and other such like great almost intollerable mischiefes and all these to worke in them acknowleging of God humbling theÌ„selues vnder the mighty hand of God â—hat God â—eketh to â—orke by â—aling â—â—dly with 〈◊〉 children sorrowfulnes of hart for their negligence in seruing of God and true vnfayned repentance and turning againe vnto God who then is as ready to receiue them as euer he was before and with mercie and louing kind benefites to blesse them Examples hereof holy Scriptures afforde vs not a few but