Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	holy_a	sinner_n	9,874	5	9.5686	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15496	The anchor of faith Vpon which, a Christian may repose in all manner of temptations. Especially in that great and dangerous gulfe of desperation. Wherein so many ouer-whelmed with the weight and burthen of their sinne, and not resisting themselues by the hand of faith, vpon the promises and inuitations of Christ, haue with Caine and Judas most fearefully fallen and shipwrackt themselues, to the vtter confusion both of body and soule for euer.; Physicke, to cure the most dangerous disease of desperation	Willymat, William, d. 1615.	1628 (1628)	STC 25763.5; ESTC S102508	45,869	112

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

Page 68 69 The ends that the Diuell brings the wicked vnto by their aflictions troubles and crosses Page 70 Two commodities to bee reaped by the liues and manner of the deaths of the wicked Page 71 The great danger of custom● in sinne and of delaying of amendment of life Page 71 72 A comparison shewing the danger of long custome and w●ltring in sinne Page 72 73 Whence repentance and amendment of life are to be had and how they are to be come by Page 74 Many are and may bee deceiued in the manner and time o● their repentance Page 75 A note for such as defer repentance vnto their last day Page 75 Examples shewing that it is dangerous trusting vnto the last howre Page 76 Notable examples of sodaine and vnprouided death out off holy Scriptures other writers Page 76 77 78. A catalogue or rehearsall of sundry lets and impediments which oftentimes fall out when we come to our last houre to hinder and pur by that late repentance which so many trust to at the end of their liues Page 81 82 The effects of choller in time of extreame sicknes Page 82 The manner how the Diuell will busie himselfe to hinder repentance at our last pant Page 38 The example of Ioseph of Arimathia most worthy to be imicated Page 85 The vse and custome of the Egiptians to bridle euill actions Page 86 The notable and imitable example of King Ezechias Page 86 Finis Of Desperation CHAPTER 1 The first Chapter conteyning the Definition and Diuision of Desperation M T. Cicero that most worthy Father of the Roman eloquēce was of that mind A definition of euery thing which is to be disputed or reasoned of is necessary and wherfore that euery thinge which was to be reasoned disputed of should first begin at the definition thereof that ●o it might briefly be vnderstood what the substance of the matter was where●f reasoning or disputation was to be ●olden Of the like opinion and minde ●m I at this present concerning the ●angerous peste of most wicked and ●amnable Desperation being the mat●er which now I haue in hand through Gods assistance to write of Definition of Desperation is of two sorts The Definition then of Desperation I finde and read to bee of two sortes as concerning the words and yet in sense and substance of matter little differing one from the other Whereof the one is Desperatio est horribilis mentis cordis seu cōscientiae ●repidatio ex sensu irae diuinae propter peccatum concepta cum metu aeternae damnationis The first Definition of Desperation sine vlla expectatione veniae Desperation is an horrible feare or trembling of the mind and heart or conscience conceiued through a sence and feeling of Gods wrath for sin with a feare of eternal damnation without all expectation or hope of pardon or forgiuenesse thereof The other which is a far more ancient Definition is this Desperatio est malum quo quis diffidit de volūtate dei The secōd Definition of desperation aestimās malitiam suā magnitudinē diuinae misericordiae bonitatis excedere Desperation is an euil through which a man mistrusting despaireth vtterlie is past all hope of the good will of God verily thinking that his naughtines or sins excell the mercies and goodnes of God according to that saying of the first desperat man Cain Mine iniquitie is greater then can be pardoned Gen. 4.13 Gen. 4.13 Thus it being made plaine and easie what desperation is by these aforesaid Definitions it followeth in the next place to procéed after the same order that the said Cicero vsed that I speak of diuision of Desperation Two kinds of Desperation the one wicked the other holy which I likewise finde and read to be of two kinds the one a wicked kind of Desperation of Gods promises power goodnes mercy towards sinners the matter which here I am to entreat of The other an holy Desperation of a mans owne power in the obtaining of eternall life conceiued and wrought by a sense or feeling of a mans owne defects infirmitie corruptions Concerning this former kinde 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 liuing and warring yet with mee in the militant Church of Christ here on earth may be the better fore-warned for that as they say Tela raeuisa minus nocent of this most subtil ●nd deadly stratageme concerning this most dangerous and fatal assaulting engine of the Arch-enemy of our soules this deepe dispayre and diuelish soule-poyson I haue thought good by the penning of this short Treatise to put my selfe and others in remembrance of these three points Three thinges especially to be noted in this Tr atise of Desperation to wit first of the haynousnesse grieuousnesse and pernitiousnes of Desperation Secondly of the causes thereof and thirdly of the remedies CHAP. 2. The second Chapter wherin is described how hainous grieuous hurtfull and pernitious the sinne of Desperation is IN sundry and manifold places of holy Scriptures are we taught that Go● is faithfull 1 Cor. 1.9 2. Thes 3 3 1 Ioh. 1.9 2 Co. 1.20 faithfull in his words an● true in all his promises All the promises of God are Yea and amen Faithful● in his mercies for they neuer fayle 〈◊〉 Faithfull Iust True are his waies 〈◊〉 according to the song of the holy Angells GOD is constant faithfull how and wherein Reu. 15.3 Yea moreouer God is carefull for the Faithfull and hat● promised to be their God Reu 15.3 2 Cor. 6.18 and they shall be his people It is thy duty therfore O Man to doe GOD this honour to belieue without all wauering doubting or despairing The duty of the faith full towards god in regard of Gods faithfulnes towards him that GOD hath both Power and Will to doe all thinges that hee promiseth and not to permit any such cogitations thought or conceite once to enter into thine heart as that God should proue himselfe a lyer or that it should 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 grieuousnesse of thine offences through the nature of ●inne it selfe and the crafty ingestion and ●uggestion of Satan to take hold of The horriblenes of the sinne of Diffidence Mistrust or Desperation and possesse thine heart O horrible and ●rieuous is this last sin of Despayring ●hich thou addest to thy former sinnes ●o hainous so hurtfull and pernitious ●s this thy sin of Diffidence and distrust ●n Gods mercies to be obtained accor●ing to his promised word that I may ●y of thee Aug in lib de vtilitate paenitentiae agendae as S. Augustine said of Iudas ●e traytor

Non tam scelus quod eom●isisti quam indulgentiae desperatio facit te penitus interire Not so much the si●● which thou hast done as thy despayr●● of forgiuenesse hath vtterly cast the● away Surely Iudas his despayre and distrust according to S. Augustine his opinion was a more grieuous sin them his treason in the betraying of his Maister Ier. super Psa 108. Wher-vnto agreeth S. Iero. Magis inquit offendit deum Iudas in ho● quod desperando scipsū suspendit quam in hoc quod d●ū tradidit Desperatio enim reddit hominem maledictum et protectione derindignum Iudas saith S. Ierome more offended God herein that in dispayre he hanged himselfe then in tha● hee betrayed his Lord and Maister Fo● Desperation maketh a man accursed 〈◊〉 vnworthy Gods protection And thu● likewise Cain his dispayring in God mercy after his murther committed was a more grieuous sinne then th● shedding of his brother Abell hi● blood For to adde Despayre to fo●mer sinnes is to drawe sinne afte● sinne as it were with Cart-ropes t● heape sinne vpon sinne to fulfill th● measure of iniquitie and so to pu●chase swift and most certaine damnat●on It is indeede the fashion and olde wont of Sathan When especially the Diuell beginneth to tempt to despayre to perswade man when hee hath once committed many haynous sinnes after his owne sinnes to despayre and so to commit the greater sinne after the lesser which is as if an vnlearned ignorant ond a murthering Physition should cause his Patient for the remedring of a little cold taken to drinke the iuyce of Hemlocke which by adding cold to cold is most sure to bring present death Or as if a man hauing an Ache in one of his fingers should cut off the whole hand to take away the Ache of a finger Note what kinde of phisick and surgery the Diuell practiseth Euen such like Phisicke and Surgery doth the Diuell practise to minister vnto lewde and wilfull sinnors when hee inticeth and draweth them after many precedent haynous sinnes through despayre of finding mercie and forgiuenesse to shorten their liues by killing and murthering them-selues by poysoning by stabbing by throat-cutting by drowning by Iudas-like hanging of themselues finally by casting off all vse of faith all vse of hope and so quite to despayre of Gods mercy then the which what can be a more dangerous course for any man to yeeld vnto What can be more foolish or contrary to all reason if a mans reason were not blinded and bewitched that hee could not see nor perceiue nor consider well of it then whiles a man is afraid of water presently to cast her selfe headlong into it The absurd de●lings of such as easily yeeld to desperation and so seeingly and wittingly to drowne himselfe or then whiles a man is afraid of fire presently to runne into it and to dispatch himselfe therein 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 whose barking conscience continually pangeth and plagueth him for his sinnes Such as these are the fruites of the most monstrous sinne of dispayring of Gods mercy and grace May not he be accounted worse then madd * Marke this O man least thou yeeld to Desperation before thou be awa●e what great inco●● niences thou yeeldest vnto that is so foreward and ready to yéeld vnto and to follow after the Diuells whistle alluring and entising vnto desperation seeing it is no meanes to diminish but to encrease sinne and the rewards of sinne seeing that it is no reliefe but an euerlasting burthen and griefe of the soule seeing that it is not a deliuery of the soule but a certaine destruction of the soule seeing it is not a redemption but an vndoubted condemnation of soule and body for euer And finally seeing that it changeth temporall griefe into eternall griefe and the panges of conscience into the paines of hell for euer And thus is verified that saying of S. Bernard Desperatio auget peccatum Saint Bernard his opinion concerning the 〈◊〉 ●nes of desperation Desperatio maior est omnibus peccatis Desparatio peior est omni peccato Desperation encreaseth sin Desperation is greater then al other sinnes Desperation is worse then all other sinnes This is a thousand times worse then the dangerous rocke Scilla against which so many poore Marriners haue dashed their shippes Scilla and Charybdis not so dangerous as desperation to the great losse both of Shippes goodes and liues or then that no lesse dangerous gulfe Charybdis which haue deuoured vp so many passengers For at this vnfortunate and deadly rocke of Desperation many thousan●s of poore soules ouercharged with the burthen of their iniquities and turmoyled in their consciences with the waues of fearefull thoughts and troublesome conceites by the blustring blastes and surgie stormes of Gods vengeance threatned against sinners both haue and dayly doe make dangerous and fearefull ship-wracke This is a worse dungeon for both soules and bodies of poore desperate sinners then was the Denne of Lyons into the which the Rulers Officers Dan. 6.17 and Gouernours of King Darius caused Daniell to be cast and closed vppe Dan 3.19 Yea and this is seauen times worse then the seauen times heated burning Ouen or Furnace into the which that proud Idolatrous King Nabuchadnezzer commanded Sidrach Misach and Abednago the true seruants and worshippers of the onely true and euerliuing God to be cast in This is that incurable remedilesse and desperate sore wound and maladie which the Prophets of God Ieremy and Micheas Ier. 3. Mic. 1. in their dayes complained of among their people This is that great stop let that hindereth and resisteth Gods holy grace from flowing and entring into the soules of sinfull men This is the Axe that heweth and choppeth a sunder the chaines wherewith God in his great mercy and mercifull kindnesse would drawe the hearts of sinners vnto himselfe by Repentance whereof speaketh the Prophet Ozeas Oze 11. Trust in the Lord and doe good saith the holy Ghost by the Prophet Dauid Psal 37.3 where hee placeth and setteth Trust in GOD in the first place and doing good in the second trusting in GOD goeth before as the Mistris and doing good followeth attendeth on as the Hand-maide For as it is said Spes alit agricolas were it not for Hope the Husbandmans heart would burst Hope nourisheth his heart Euen so Despayre and diffidence or distrust in GOD is a Step-mother to well doing and draweth backe from doing good according to the saying of a learned Writer vpon the said 37. Psal Desperatio diffidentia abstrahit ab omni studio honi nam cogitat omnia fieri frustra Musculus in Ps 37.3 ita namque ex spe et fiducia promanant mortaliū conatus vt ex ipsis conatibus

sicknesses but that we haue time leasure and quietnesse to doe all such things as any of vs all trusted vnto at our last farewel with the world The diuell will bee most busie to hinder repentance at our last houre yet will that deadly enemy that mortall aduersary of ours Sathan the Diuell at the time aboue all other apply himselfe let vs looke for no other but what vile sinne we haue committed and delighted ●n all our life time that wil he lay to our ●harge and clogge our consciences with to bring vs into desperation with and ●y them he will put vs in minde ter●ifie vs with Gods seuere threatnings against sinne He will obiect against vs that saying of our Lord Christ Math. 19. that if we would haue entred into life we should haue kept his Commandements Math. 7. He wil tel vs that not he that saith Lord Lord but he that doth the wil of the father of heauen shall enter into the Kingdome of God He will put vs in mind that Not the hearers of the Law but the doers shal be iustified Rom. 2. Rom. 8. He wil threaten vs that because we haue liued according to the flesh we shall die He wil crack vs that the vnrighteous shall not inherite the kingdom of God that neither Fornicators nor Idolaters nor Adulterers nor Wātons 1. Cor. 6.9.10 nor Buggerers nor theeues nor the Couetous nor Drūkards not Railers nor Extortioners shal inherit the kingdome of God And that such as haue liued according to the works of the flesh which are repeated vp Gal. 5. shall not attaine to the kingdome of God 1. Cor. 5. Ier. 2. And that we must be presented before the iudgement seat of Christ and euery man receiue particularly according as he hath done in this life good or euill Apoca. 20 2. Pet. 2. euery man shal receiue according to his works and that God spared not the Angels when they sinned 1 P●● 4. if the iust shall scarce be saued where shal the wicked man and sinner appeare When all these a great deale more describing setting forth vnto vs the rigor of Gods seuere iustice the reckoning wherevnto we shal be called shal be put into our minds on our death-beds that damned Sathan which all the daies of our liues before laboured to make vs careles negligent of the knowledge or consideration of any of these things that so he might make vs the more boldly blindly to run headlong into sinne shall charge vs with this and much more like stuffe appealing to our owne consciences for witnes heereof and so heervppon plant in our hearts déepe Desperation Alas in what case shall our poore soules then stand Would a man then for a thousand worlds and all the profits and pleasures thereof be brought to such a quandary O thou therefore that readest or hearest this damnable and miserable state that silly soules may be implunged into for the better auoyding of these perills read and read againe meditate ponder and put in practise the direction aduice and counsell in the beginning of this present sixt Chapter And take this lesson of Ioseph of Arimathia The example of Ioseph of Arimathia most worthy to be imitated that like as hee in his life time had made a ready Sepulcre in the midst of his Garden which was the place of his pleasure as all Gardens of great men most commonly are euen so thou in the midst of these thinges wherein thou takest thy greatest felicity and delight remember yet thy graue and what one day thou knowest not how soone shall become of thy poore soule afterward of thy soule and body for euer The vse custome of he Egyptians Remember and learne likewise at the Egiptians who perceiuing the mindfulnes of death to be a good helpe to bridle their euill actions vsed to bring a Picture or Image resembling death into their great and sollemne Feasts which fearefull and vgly sight trembling and shaking they tooke to bee a speciall occasion to keepe the beholders in sobriety by the remembrance of their end The notable imm●●a●●e example of ●ing Ezechi●s which they must all come vnto sooner or later And finally learne at the good king Ezechias when thou shalt be by any occasion put in remembrance of death be affraid of Gods threatning sorrow a little before hand least thou bee constrained to sorrow howle and cry remedilesse alwayes afterwards for according to the old saying Ecclesiast 7.40 Qui ante non cauebit post dolebit he that wil not beware before shall afterward bee sorrye he that in all his doings remembreth the end shal neuer lightly do amisse The which wise remembrance of our endes he vouchsafe to plant in our hearts who hath full dearely bought vs Iesus Christ the righteous to whom with his and our heauenly father and the holy spirit three persons and one eternall maiesty of God-head all worthy glory honour and praise be worthily attributed for euer and euer Amen CHAP. 7 The seauenth Chapter containing the Generall Preseruatiue against the despaire or doubting of Gods mercy arising vppon any cause whatsoeuer FOr as much as it is a thing manifestly to be proued by holy Scriptures that a man indued with true faith it selfe may not withstanding now and then be troubled and assaulted with motions of doubtings wauering yea and of despairing therefore for the bridling suppressing and ouercomming of these assaults it shall be good to put in practise these fiue things especially First we are to thinke and consider thus much The first preseruatiue against Despaire that as not to murther not to steale not to commit adultery and all the rest of the Decalogue or ten Commandements are the Commandements of God and we are carefull and striue with our selues that we should not breake any of thē least that in breaking any of them wee should so highly offend God that he would therefore power downe vpon vs his heauy wrath and in his indignation seuerely punish vs as by many examples we see he hath done to others in the like offences So also it is Gods commandement as well as any of the others are 1 Iohn 3.23 That wee beleeue in the name of his son Iesus Christ and therefore we must thinke we offend against God as grieuously or rather far more grieuously in violating and breaking this Commandement by incredulity doubting wauering and despairing as if we should shed mans blood commit whordome theft periury or any other such like notorious sinne O what a hainous sinne must it needs be to cast no doubtes nor dispaire in the helpe of a mortall man in the time of neede and yet to mistrust and despaire of the like in God As for example wee can settle our hearts to beleeue in our mortall fathers if wee stand in neede of meat drinke or clothes An example that many men put more

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 pestilēces 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 hūbling thēselues 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 thē 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 c●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 hi● words Can a woman forget her own● child not haue compassiō on the son o● her womb Esa 49.15 though she should forget yet will not I forget thee And finally to draw to an end of this cōparison eue● as a Mother when her child is impish peeuish and wayward menaceth and threateneth it to throw it away to a Begger s●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 t●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 ●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