Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	let_v	sinner_n	1,997	5	7.5506	4	false

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

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

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

the middest of the bondage of sinne for sinne is the death and damnation of the ●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 giuē none other name vnder heauē 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 frō the dead that amēdmēt of life forgiuenes of sins must be preached in his name to all people to all nations O ho● swe●te and comfortable are these wor●s and sayings of God which is the onely eternall truth indeed O how worthy are they to bée laid v● in the depth of our hearts and to haue our whole confidence reposed freely vp●n them And to the Collossians it is sai● 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 obligatio● of our debt to wit that we did owe for our sinnes and hath taken it tied it wi h himselfe vpon the Cross● ●ath indéed paid it full bitterly w●o also is for vs will surely take away this grea seruitude bondage of sin wh●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 alōe 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 cōmanded 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 God●●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 dwelle●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 Christiā 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

trust in mortall man then in God wee then call on them and if they promise vs any such thinges we can set our hearts at ease count it as a thing done we doubt no thing of their good will towards vs nor of the performance of their word vnto vs we depend vpon them we relye only on them none other and what they giue their word to do for vs wee make as sure reckoning of it as if it were already in our hands Another example shewing that many men put more trust in mortall man then in God Againe if wee stand in néed of a piece of money as of x. l xx l. xxx l. or be it more or lesse to discharge some dangerous bond or for any such like vse by a set day or to saue our bodies out of prison in the meane time before the day appointed come some one of our honest rich neighbors that is counted an honest substantiall man of good credit promise vs certainely so much mony as we want and stand in need of to serue our turne with bids vs trust vnto it that before that day hee will be sure to helpe we heerevpon trust his honest promise we beleeue his word make as sure account of it as if we had it already in our purses and take no more thought nor care for it O how much more should we trust Gods most faithfull iust and true word and promise beleeue him without all distrust doubting or dispaire depend vpon him who is a thousand times more able and more willing to doe vs good and to keepe touch with vs then euer was to euer shall bee any mortall earthly father or friendly neighbour The second thing in this case to bee considered of is that euery one of vs The second generall help against desperation is particularly to beleeue that hee is in the number of thē that shall be saued by the merits of Christs death and passion for the promises of saluation in Christ are indefinite excluding no particular man as for example God so loued the world Ioh. 3.16 that he gaue his only begottē son to the end that all that beleeue in him should not perish but haue life euerlasting In with generall words is included euery particular beléeuing persō although he haue not his name seuerally particularly set down here God excludeth none from his promise vnles through their vnbeleefe despaire they exclude their owne selues If the King of Great Brittaine of his owne méere mercy motion of compassion or at the sute and mediation of some Noble-man or other that is deare vnto him should freely pardon and forgiue all the malefactors and prisoners of any Gaile within his kingdoms may we not account them very fond foolish men and not worthy the benifit of the Kings gratious Pardon if some two or three should doubt and despaire that this generall Pardon appertaineth not vnto them because their owne particular and seuerall names were not therein specified and expressed Euen thus is our case Let not therfore any illusion of Sathan nor feare of our owne vnworthines nor want of our particular names nor any other argument or reason whatsoeuer withdraw vs from challēging our own portions and parts of Gods most mercifull promises of his free pardon and remission of our sins Let vs not doubt nor distrust the performance and truth of Gods promisses Thirdly to comfort our selues and to suppresse Satans temptations to despairing The third generall helpe against desperation we may further meditate and ponder with our selues these two poynts especially First that séeing the Lord hath promised to forgiue vs our sinnes and to put all our wickednes out of his remēbrance as by plaine and most manifest euidence of holy scriptures it may easily be proued then it standeth with his iustice and truth to performe the same and that vpon such a necessity that hee must either forgiue vs our offences according to his own worde or els we must count him vnfaithfull for the breach of his promises or els which were horrible to thinke iudge him an hippocrite or a dissembler if he should pretend one thing and intend another or at the least-wise vnconstant in altering changing that which hee hath spoken with his owne mouth so to be thought which is monstrous to be vniust for the second point we may consider likewise to our comfort and to the weakning ouerthrow of all desperat conceits that God hath already punished Iesu Christ for our offences Esa 75. Whatsoeuer could be looked for at mans hands or whatsoeuer man could bee charged with that Christ performed discharged therfore cannot in iustice punish them againe in vs. We offended Christ was punished for the same Whatsoeuer in iustice God could either demand or man owed that payed our Lord Christ Man ought to dy Christ satisfied for the same man ought to haue born the heauy wrath displeasure of the father Christ did beare the same man ought to haue bin cast down into hell Christ satisfied for that also yea hee so fully contented payed pleased God the Father for all whatsoeuer the Lord could looke for at mans hands that the father himselfe acknowledged and in thunder from heauen confessed the same in the hearing of many witnesses present and hearing the same at the baptizing of our Lord Christ by Iohn Baptist in the flood Iorden and so all faithfull beleeuers heereof are heere-by fu●ly and freely acquitte and discharged from all debt of sin they owed vnto God for euer Why shouldst thou then O Sathan so busily charge vs with any such matter to driue vs into desperation séeing that Sublata causa tollitur etiam et effectus The cause whereby thou so vrgest desperation by Iesus Christ being taken away the effects also must needs then cease The 4. generall help for the auoyding of despairing The fourth thing to be vsed and practised for the better auoyding of despaire is that at what time soeuer we feele our hearts through Sathans crafty suggestion assaulted and molested with this venomous sting of desperation we should then straight conuey our selues into some quiet and secret place and there in some humble manner powre out our harts before God with inward harty zelous prayer desiring him of his infinit mercies to worke in our harts increase of faith and to suppresse and vanquish all our vnbeleefe and vtterly to expell from thence all despaire The fift and last remedie that now I purpose to handle heere against Desperation The fift generall helpe against desperation is that we frame our selues carefully dilligently and with godly zeale to vse and often-times to frequent such godly meanes as God hath appointed and set forth vnto vs for the obtaining and increasing of faith as ouer and besides earnest prayer last before spoken of the vse of reuerent reading hearing and meditating of Gods word and the receiuing of the Sacraments being holy Signes and as it were Seales seene with our outward or bodily eyes which inwardly doe signifie and set forth to our hearts the secret and inward graces of GOD. FINIS