vnrepentant and wicked ones they worke after an other fashion and are of cleane contrary operation The conceits opinions of the wicked in their aduersities troubles whiles that they ascribe their aduersities and troubles either to blinde Fortune and Chaunce as though Fortune had a certaine power to worke without the working and prouidence of God or els vnto them that are not of their owne sect fayth and religion as did wicked Ahab to godly Elias 4. King 18. or to the Magistrates or to the Ministers of Gods word or to Fayth and Religion it selfe or to the Planets Starres and influences of the Elements yea and some will blame God him selfe as though they them selues were so innocent and blamelesse that God deales not well with them to lay vppon them such crosses and punishmentes and so very busie they make themselues to shift off all blame euer to otheres faultes And although their sinnes be multiplyed to exceeding multitudes of offences yet they will not see nor confesse any such thinges in them selues nor any thing consider nor regarde the punishmentes of God layde vppon them and cleauing vnto them for the same But through their hardnesse of hart and want of fayth which is the mother of all blasphemie abhomination they can not spy whose hand it is that is against them nor wherefore or els beeing euen as it were violently forced to know it that it is the working of the Lord against them and his vengeance in heauie displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amende their lyues but like vnto King Pharao the more God correcteth them the more obstinatly they swarue decline and flie away from him being like vnto gracelesse children with whom neither wordes threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper Math. 11.17 Luk. 7.31 32 nor lament with the mourner And so farre off are they from being recouered won and reformed by meanes of any crosses afflictions troubles lighting on them and following them euen as the shadow doth the body that they will sooner burst out into all maner of impatientnes bitternes and spightfull poysonfull rayling and blaspheming wordes against the righteousnes of God saying That their punishment is greater then their sinnes and heauier then they can brooke or beare and that they are wronged and are not indifferently dealt with and so at the length after heaping one sinne in the necke of an other the Diuell brings them on and by little and little windes them into that he gapes for The endes that the Diuel bringes the wicked vnto by their afflictions troubles and crosses namely into a reprobate minde and deadly Desperation in so much that at the last they fall to and yeelde to murthering hanging drowning or by other such meanes most miserably to dispatch themselues with their owne handes like vnto Saule Achitophel Iudas so giuing them selues ouer to the Diuell and as they lyued for a while most wretchedly so they depart out of the world as diuellishly forgetting vtterly altogether inconsiderate retchlesse and carelesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and maner of the death of the wicked and maner of deathes the children of God may yet reape two commodities first they shall be eased of the great troubles disturbance and discommoditis and of the leawd and euill examples which they gaue to others whiles they lyued And secondly they which remaine aliue after them may learne and take warning by their shamefull fals and by their terrible examples and desperate deaths lay hold on repentance and amendement of their lyues before it be too late CHAP. VI. The Sixt Chapter concerning the Remedies against Desperation arising and growing by long custome of sinne and by delaying putting off the forsaking of sinne from day to day IT is written that the continuall and long custome of sinne and the delaying and putting off from time to time of the amendement of life The great danger of custome of sinne and of delaying of amendement of life is one of the greatest and most dangerous deceites and cunning stratagems and pollicies which the enemie of mankind doth vse towards the children of Adam for he is not ignorant how that like as Linkes in a Chaine one catcheth hold and hangeth by an other and one draweth an other Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on an other and so euery day sinne is added to sinne so that by tolleration and procrastination sinne so mightely encreaseth by this meanes waxeth so headstrong that in the end the saying of the Poet prooueth very true to wit Qui non est hodie oras minus aptus erit Hee that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit A comparison shewing the danger of long custome and weltering in sinnes The Diuell knoweth well enough how that like as old festered and long groweÌ„ soares diseases of the body are farre more dangerous more troublesome and harder to be healed require a longer time by much to be cured then if they had bin looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennes and such like being once long accustomed setled hauing gotten an habite are either neuer or seldome and that with greater difficultie afterwardes rooted out then at the first beginning they might haue been And so by these diseases of the soule the habite thereof hauing once taken roote in man and the Diuell by them hauing gotten the surer hold and possession he endeuâ—reth most diligently by all wayes and meanes applyeth to keepe men still on in vre and practise with old and long accustomed sinnes vntill at the length in extremitie of sicknesse towards the hower of death if not before hee may by such causes and occasions plant worke in the heart of man deepe despaire to his vtter confusion for euer To resist therefore to remedie and helpe this cankerlike creeping infectious euill let vs to day while it is yet to day study to turne againe vnto God cast out the Diuel and with him this great cause and occasion of Desperation euen long custome of sinne and delay of amendement of our liues the thing that so hangeth on and presseth vs downe let vs in time while we haue time take a better course looking vp vnto Iesus Christ and set him before the eyes of our fayth as the only marke to shoot at And for as much as we can not turne againe vnto the Lord forsake our former wallowing in our former long accustomed sins except the Lord our God reach vs his helping hand to turne vs vnto him and that repentance is not in our owne power to take it vp Whence reâ—entance â—mendemeÌ„t 〈◊〉 life
one sort or other befal men When they once feele them selues touched tryed herewith anone they take occasion hereby to cry out and lamentably to howle Ierem. 20. and cursse the day wherein they where borne to call that an vnhappy hower wherein their mothers brought them foorth Ierem. 15. to wish they had died in their birth Iob. 3. and that they had perished so soone as they came out of their mothers wombe that some hill might fall vpon them ouerwhelme them that so they might shortly be rid out of their paines Yea they will not be perswaded that these thinges are sent of God for the most part to such as he loueth but rather to such as he hateth and that neuer a louing Father will handle his children so as they are handled Now the Diuell most subtilly lying in wayte for his aduantage taketh hold on this their weaknesse and striueth by little and litle by such occasions as these to worke vtter desperation in them and by these meanes oftentimes forceth some to some sodaine wretched and desperat endes CHAP. VIII The sixt cause of desperation THe Sixt cause of Desperation is long custome of sinne whereby a man yeeldeth and submitteth himselfe as an obedient and ready bondslaue to the Diuell little respecting if not vtterly contemning both God and his word whose dull conscience through giuing himselfe ouer to impuritie filthinesse of life is waxed hard in iniquitie and corrupt wayes and as it were burned with a hote Iron so that he is now past all sense and feeling of sin and this long custome groweth as it were into a second nature in processe of time which to expell is a matter of great difficultie Long custome â—o wâ—th into a second nature This is it which the Prophet Ierem meant where he affirmed that it is as hard a thing for such to doe any good that haue beene continually inured with doing of euill as it is to wash a Blacka-Moore or Aethiopian skinne white or to chaunge the spots of a Leopard And therefore according to our English adage as that which is bred in the bone will neuer lightly out of the flesh so an olde woÌ„t or long custome of any vice be it of lying swearing gaming drinking whooring or any other such like will seldome or neuer be remedied whereby it oftentimes commeth to passe that in the end the Diuel by this meanes hauing laide a foundation so sitting his purpose to worke on bringeth his olde customers to dispaire CHAPTER I. The first Chapter concerning the Remedies against the temptations and assaultes of Sathan being the first speâ—iâ—â—l cause of Desperation before intreâ—â—ed of in Chap. 3. TO meete with the dangerous and manifold temptations of Sathan that great enemie of mankinde wherewith he continually after other sinnes first committed laboreth to bring vs into the deepe gulph of Desperation It shall not be amisse nay rather it shall be our best course and remedie to learne and practise that most sure safe and excellent counsaile which the holy Ghost giueth by those two worthy Apostles of our Sauiour Christe S. Paule and S. Iamâ—s Ephes â— Iam. 4. whereof S. Paul sayth Saint Paule 〈◊〉 S. Iâ—mes 〈◊〉 couâ—â—â—â—â—â—â—â—nst the temptations and aâ—â—â—kes of Sathan Put on the whole armour of God that yee may be able to stand against the assaultes of the Diuel c S. Iames sayth Resist the Diuell and he will slee from you that is to say wee must striue against all vnlawfull and forbidden lustes by which he eggeth draweth and haleth men from sinne to sinne from bad to worse and finally to Desperation the worst of all sinnes Had Cain thus resisted the Diuell he had neuer been so far drawen as he was from faythlesse hipocrisie to enuie from enuie to murther and from murther to Desperation Had Iudas the traytor thus reâ—â—â—â—â—â—d the Diuell when he by his entisement first yeelded to couetousnesse and so for a litle filthy luâ—re to betray his most louing gentle and kind Lord maister he had not from those sinnes one in the necke of an other finally fallen into despaire wherin he became his owne hangman to the euerlasting testimonie of his owne damnation Full worthy therefore and very needfull in this case is S. Iames his counsaile 〈…〉 Dâ—â—â—ll c. yea and that in the beginning And S. Paule goeth further on with the like good counsaile A description of the maner of armour wherewith Saint Paule would haue Christians to resist the Diuell and setteth downe very plainely with what maner of Armour he would haue Christians to buckle and furnish themselues with that so they may be found the more readie and able to encounter their generall enemies temptations As first with Veritie or Trueth The first armoure to resist the Diuell with which is in the arming of themselues with true and sinceere knowledge of God Tit. 1.1 In the true seruice of God without hypocrisie in Spirit and trueth Iosua 24.14 Ioh. 4.24 3. Kin. 2.4 And likewise with vpright true speaking and dealing with our neighboures in word and deed Ephes 4.25 Exod. 23.1 Secondly The second kinde of armoure wherewith the Diuell is to be resisted with the Breast-plate of righteousnesse that is with the earnest applying and endeuoring of our selues to all vertue and godlynesse in our liues and conuersations Where note that the Apostle hauing placed Veritie Trueth or true knowledge of God in the first place in very fit and good rancke and order he placed this Righteousnesse that is to say practise of true knowledge in holynes of life in the second place as a godly Father herevpon hath very wel obserued in these wordes Vera dei cognitione animi sinceritate puritate primum deinde pia et sancta vita â—rnaâ— debent Christiani milites Christian Souldiers ought first to haue their heartes and mindes decked and furnished with true knowledge of God with true sinceritie and puritie of minde and secondly with godly holy life answerable to their true knowledge Hereby all sleightie cunning and forcible entries vnto Sathans engines and subtile snares shal be debarred and shut vp hereby all the passages of our thoughts and imaginations shall be preuented and taken vp that he shall not so easily find any breach or weake place to inuade Wereby the Dâ—uel is emboldened to tempt and whereby on the other side he is discouraged and resisted For as on the one side by losenes and licentiousnes of the flesh by leawdnes of our liues by our iniquitie and vngodlines the Diuell is anâ—â—ated fleshed and emboldened dayly to tempt and assault vs for he seeing in the corrupâ—ion of our nature a forwardnes to wickednesse he bloweth the bellowes and kindleth the flame of our bad inclination hee stirreth vs vp and pricketh vs forward till after the heaping vp of one sinne after an other at tâ—e length he casteth vs down headlong into the bottomlesse pit of Desperation
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
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
to those which call vpon him and will fulfill the desire of them that feare him and deliuer them Whensoeuer therefore we are tempted allured and drawen on by Sathan through couetousnesse to riches through ambition to honour through enuie to murther through concupisence to adultry through intemperance to gluttony or to be short through any other sinne to iniquitie Let vs straight wayes by prayer craue for power and strength from aboue to ouercome these temptations and especially the most dangerous suggestion of Despaire This kind of Armour is alwayes ready at hand so that Sathan can no sooner attempt any thing against vs but this weapon is as soone ready if we heartely and zelously lay hold thereon to repell and vanquish all his practises against vs And therefore Pray pray pray CHAP. II. The second Chapter concerning remedies and helpes against Ignorance the second cause of Desperation entreated of before in Chapter IIII. COncerning the Second cause of Desperation to wit Ignoraunce Our Lord Iesus Christ who was nothing ignoraunt of the manifold mischiefes and of the manifest dangers that the Diuell leadeth sillie men into as it were blindfolded through blind Ignoraunce and he knowing that Ignoraunce is rather the mother of Desperation as heretofore in the iiii Chap. of the Causes of Desperation hath been sufficiently prooued then of Deuotion as the Papistes haue in this poynt ignorantly taught maintainde hath in his owne person and with his owne mouth exhorted and admonished all men Iohn 5.29 to Search the Scriptures which is a lesson in this case most necessarie for all men to learne thereby to delyuer themselues out of the dangerous gulfe of Ignoraunce and so consequently out of many other sinnes and finally out of Desperation whereinto thousandes through Ignoraunce haue been implunged and drowned for euer Remedies against Ignorance Let vs therefore for the remedie and auoyding of finall Desperation wherevnto so many runne headlong through Ignoraunce little knowing and lesse regarding what they do vntill it be too late receiue the word of God which as S. Iames sayth Is able to saue our soules with all readines like vnto the Noble men of Berea and search the Scriptures dayly Act. 17.11 Let vs seeke after the knowledge of God in time And as the Prophet Esai sayd Esai 55.6 Seeke the Lord whiles he my be found and call vpon him whiles he is neare The danger of wilfull Ignorance And let vs be assured of this that all maner of Ignoraunce is perilous but wilfull Ignorance of all other is most perilous For it is as a learned Writer hath affirmed a plaine Prognostication A. D. in the plaine mans path to heauen and a demonstratiue argument of eternall death It is a most horrible and a fearefull thing for a man to refuse Instructions depise Counsaile harden their Heartes stoppe their Eares close vp their Eyes against God this is the very vpshot of euerlasting ruine Let the Ignorant therefore that stande in this dangerous estate What the Ignorant must do repaire with all diligence and attentiuenesse vnto the learned Mimisters dispensers of Gods most sacred word and at their mouthes enquire the knowledge of Gods Lawes This doth God himselfe commaunde vs by the Prophet Malachie Malach. 4. And when we feele our Consciences wounded let vs after the example of the godly faythfull and deuout people who after the hearing of Gods word preached came vnto Peter and the rest of the Apostles saying Men and brethren Act 2. what sh lâ— we do Euen thus I say let vs come vnto Gods Ministers Counsaile for the inorant very necessarie and confesse and acknowledge our great blindnes and ignoraunâ—â— and say vnto them Helpe vs instruct vs teach vs set vs in the way guide vs in the pathes of the knowledge of God and of our saluation for surely they are the Phisitions and Surgions of our soules Whâ—t the truâ— Ministers of godâ— worde are so that if we repaire vnto them they shall giue vs to drinke of the holsome Waters of knowledge to quench our thiâ—â—t of Ignorance they are the di pâ—ncers of the maniâ—olde graces of God and the Lords Stewardes to giuâ— each one of vs our portions in due time We haue not Christ alwayes amongst vs as appertayning to his bodely presence but as himselfe sayth we haue the Po re alwayes amongst vs Euen so also we haue not Christ himselfe that body I meane which sitteth at the right hand of God the father alwayes with vs but yet our Lord Christ ascending vp on high gave vnto men among other gifts this gift also if we could rightly consider of it of no smal value euen Pastors Doctors that is the Ministers of the Gospell of Christ that might instruct informe and teach vs in the way of life that might declare vnto vâ— the secret counsailes and hidden mysteries of God that might arme vs with the Sword of the spirit How the true ministers of gods word are to be accounted of which is the word of God to encounter resist our deadly enemie the Diuell therewith Let vs ioyfully receaue rhem for who so receaueth them as they ought to be receaueth also with them him that sent them whose Messengers they are Let vs heare them for they bring vnto vs the word of life Let vs giue credite vnto the Lords Ministers and Glorie vnto the Lord himselfe that hath giuen in his great loue this blessing vnto vs to haue his Messengers and Ambassadours abyding among vs to declare and make knowen vnto vs by them what his owne good will and pleasure is in all thinges to the auoyding of this blind Ignorance the very mother of Dâ—speration and so consequently of eternall Damnation with the author thereoâ— and his cursed Angels for euer CHAP. III. Of the great seruitude and bondage of sinnes and of the remedies thereof Concerning the great seruitud bondage of sinne being the third before noted cause of Desperation for the helps and remedies thereof this haue I briefly to say that what though we haue been seruaunts vnto sinne and haue been pressed and surpressed with the bondage thereof so that we must needes confesse vnlesse we should prooue our selues lyars and that there were no trueth in vs that we through our often doing of those thinges which we should not haue done and on the other side through our leauing off those things vndone which we should haue done haue most iustly deserued Gods threatened cursses and plagues to light on our bodyes our soules our children our stockes our croppes and euery thing els we go about and put our hands vnto What though our sinnes fight against our soules and gnaw our consciences and be ready euen out of hand to lead vs into the most dangerous state of Desperation What though we haue contended and fallen out with our brethren as did Paul and Barnabas Examples tending to the strengthening of our