the middest of the bondage of sinne for sinne is the death and damnation of the â—oule Now hee cannot saue vs except sinne bee first taken from vs And therefore and for this cause came Iesus Christ the Son of God Ioh. 8. and hee hath declared himselfe to the world to the end that he should take away sinnes and should destroy the workes of the Diuell If it bee so that Iesus Christ be come into the world to take away sins and if the same were his intent and his message the purpose of Iesus Christ shall not fayle at all and his message remaineth stedfast and true he then without all doubt hath taken away this which the Diuell would perswade vs to be a cause of Desperation this great seruitude and bondage of sinne from all those that trust in him and do verily beleeue and perswade themselues in the bottome of their consciences that it is most true but yet how comes this to passe to wit by Iesus Christ onely by his owne free grace and mercy by the benefitts and merites of himselfe who is our onely Sauiour without any other meane or merit Ioh. 1.29 for he is the only Lamb of God which taketh away the sins of the world As also S. Peter said to the Iewes Act. 4 12. There is none other saluation but onely in Iesus Christ for among men there is giueÌ„ none other name vnder heaueÌ„ wherby we must be saued And so Christ himselfe said after he was risen from the dead It must needs haue bin Luk. 24.44 that Christ must haue suffered death that he must haue risen the third day froÌ„ the dead that ameÌ„dmeÌ„t of life forgiuenes of sins must be preached in his name to all people to all nations O hoâ— sweâ—te and comfortable are these worâ—s and sayings of God which is the onely eternall truth indeed O how worthy are they to bée laid vâ— in the depth of our hearts and to haue our whole confidence reposed freely vpâ—n them And to the Collossians it is saiâ— Collos 2 God hath quickened vs which were dead in sins with Iesus Christ forgiuing vs all our trespasses hath put out the hand-writing that was against vs he euen took it out of the way fastened it on the Crosse What meaneth he by this but onely that Iesus Christ hath taken away the obligatioâ— of our debt to wit that we did owe for our sinnes and hath taken it tied it wi h himselfe vpon the Crossâ— â—ath indéed paid it full bitterly wâ—o also is for vs will surely take away this grea seruitude bondage of sin whâ—ch the Diuel would vse as an instrument of Desperation against vs in case we wil belieue his word that we can setle our minds quiet our hearts to account esteeme his bitter passion and merits to bee so great and of such value that they are able effectuall and of sufficient strength to obtaine these oforesaid thinges for vs. And Christes prayer to his heauenly Father is heard and remaineth heard continually when he praied saying Ioh. 17 20 I pray not for these aloÌ„e meaning his three present Disciples but for them also which shall belieue in me through their word Wherefore the same prayer includeth euery one of vs so farre forth as wee belieue and place the same in our hearts and wholy repose our selues thereon And S. Peter saith Iesus Christ hath coÌ„manded vs to preach vnto the people Act. 10.42 43. to testifie that it is he that is ordayned of God a Iudge of the quick the dead that to him all the Prophets giue witnes that through his name all that belieue should receiue remission of sins Moreouer S. Paul saith 2. Cor. 5.21 God hath made him which knew no sinne sinne for vs to the end that wee should be made the righteousnes of God in him And here is to be noted What manner of righteousnes Godâ—â—quireth at our hands what righteousnes or Iustice goodnes that is which God requireth and esteemeth which is no other but that onely which dwelleath and holdeth vppon the Iustice Goodnesse and merit of Iesus Christ being vtterly ignorant of the Iustice or Righteousnes and goodnes which many do seeke in their owne good workes But yet when I stand so much vpon this point to prooue that our sinnes should be no cause of Desperation a thing which the diuell greatly vrgeth obiecteth against the conscience of an ignorant man for that our sins are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paid the ransome therof that we are become righteous by the righteousnes of Iesus Christ it is not here my meaning neither wold I haue any man so to mistake mee and mis vnderstand me that I thinke or would haue any other men to thinke hereby that there is no more sinne in vs or that sinne dwelleth not in these our mortall bodies Sin dwelleâ—h euen in the beleeuers in the most righteous men in the world but yet raigneth not in th◠〈◊〉 for I confesse it plainly and it is too true that sinne indeede dwelleth in vs but yet to the great comfort of an afflicted conscience against desperation I affirme it hauing the holy scriptures for my teachers herein that although the roote of sin the naughty disposition and inclination to sinne remaineth alwaies strong in a Christian and neuer can be wholy vanquished before we put off by death this sinfull flesh of ours although I say it doe dwell in vs yet it doth not raign in any ChristiaÌ„ beleeuer yet it is not able to damne a true faithfull beleeuer it cannot I say damne vs for as much as we are in Iesus Christ and that we doe fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and doe feele and perceiue our selues to be assayled somtimes by the strong temptations of the diuell and the flesh This is it that S. Paul writeth of when he saith Rom. 8.1 There is now no damnation to them that are in Christ Iesus which walke not after the flesh but after the spirit The remanent and roote of sin dwelleth alwaies in vs but we like vnto licentious worldlings giue it not the bridle and suffer it not to range too farre and to take too deepe a roote but wee breake it tame it and make it subiect vnto vs by walking after the spirit c. and then nothing more sure then that there shal be no condemnation at al vnto vs thereby neither any cause of desperation therby for that we are iustified by our faith and deliuered from sinne to wit these sinnes which might condemne vs the roote originall and mother of sinne yet notwithstanding still abyding remayning and dwelling in vs against which we warre and striue as long as we continue in this life but the victory remaineth to our Chieftaine and head-Captaine Iesus Christ by
liues before it be too late CHAP. 6. The Sixt Chapter concerning the remedies against Desperation arising and growing by long custome of sin by delaying putting off the forsaking of sinne from day to day The great danger of custome of sinnâ— of delaying of amendment of life IT is written that the continuall and long cu toâ—e of sinne and the delaying and putting off from time to time of the amendment of life is one of the greatest and most dangerous deceites cunning stratagems and pollicies which the enemy of mankind doth vse towards the children of Adam for hee is not ignorant how that like as links in a chaine one catcheth hold and hangeth by another and one draweth another Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on another and so euery day sinne is added to sinne so that by toleration and procrastination sin so mightily increaseth and by this meanes waxeth so headstrong that in the end the saying of the Poet proueth very true to wit Qui non est hodâ—e A comparison shewing the dâ—nger f â—ong â—ustome and wâ—ltring in â—inns cras minus aptus erit He that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit The Diuell knoweth wel enough how that like as old festred and long growne sores and 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 beene looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennesse such like being once long accustomed setled and hauing gotten an habit are either neuer or seldome and that with greater difficulty afterwardes rooted out then at the first beginning they might haue bene And so by these diseases of the soule the habit thereof hauing once taken root in man and the Diuell by them hauing gotten the surer hold and possession he endeauoureth and most diligently by all wâ—ies and meanes applieth to keep men still on in vre and practise wâ—th old and long accustomed sinnes vntill at the length in extreamity of sicknes towards the hower of death if not before he may by such causes and occasions plant and worke in the heart of man deep despaire to his vtter confusion for euer To resist therefore to remedy and helpe this canker-like creeping infectious euill let vs to day while it is yet to day study to turn againe vnto God cast out the Diuell and with him this great cause and occasion of desperation euen long custome of sinne and delay of amendment 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 onely marke to shoote at And for as much as we can not turne again to 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 own power to take it vp lay it downe at our owne pleasure Whence repentance amendment of life are to be had how they are to be come by 〈◊〉 and that of our selues wée can not put it into our hearts when we list exceept it first come from aboue for that it is an excellent and a rare gift of God Let vs earnestly and heartily with our humble feruent praiers beg the same at Gods hands Let vs practise much often hearing reading meditating the word of God and with care vse all ordinary meanes for the better and speedy attaining of it for it is not so easie a matter to come by as the world thinketh it It is not an howers worke when we lie on our death-beds that will serue the turne It is not Many are may be deceaued in the maÌ„ner time of their repentance Cry God mercy a little for fashion sake that will doe it It is not a coursing or mumbling vp of a few praiers at a mans last farewel the wil auaile And yet if we were sure that that would serue yet we are very vn-sure whether we shall haue time leasure and remembrance at our last gaspe to do that yea or no to trust to doe it at our last houre is but a broken staffe to be trusted vnto And yet it is not so vncertaine but on the other side it is as certaine that then we shall haue many byasses Note this you that deferre repentance vntill your last end many rubs and stoppes many impediments to lie in our waies and to hinder our course in going foreward at that time with last gasping repentance which many fond and foolish men relye so much vppon 〈…〉 â—â—st so much vnto passing away their dayes carelesly neglecting good opportunity when time serueth like vnto those fiue foolish Virgins that made no preparation aforehand to be in a readines to enter in with the Bridegroom till it was too late this is I say a very broken staffe to trust vnto a thing very doubtfull and vncertaine to depend vpon or to make any reconing of for a man to repent and cry God mercy and make himselfe fit and ready for God at his last houre because that very many in all ages and in all places haue been and are taken away oftentimes with a suddaine death haue neither that houres nor halfe houres leasure that they before spake of and trusted so much vnto Lu. 17.27 examples shewing that it is dangerous trusting to the last hower Gen. 19.23 When the World was eating drinking planting and building when they were most secure and carelesse then suddenly came the flood and ouerwhelmed them al. Though it were a faire morning at Loâ—s going out of Sodome yet by and by when they least thought of any such matter they were all suddainly destroyed When Nabuchadnezzar was most brag and thought himselfe most safe and sure Dan. 4.12 suddenly neuer dreaming nor once suspecting any such things was he pulled on his knées The Rich man thought himselfe neuer more like to haue liued Luk. 12.20 Acts 5 are two notable examples of suddaine and vnprouided death in Ananiaâ— and his wife then when he so busily made such great prouision and laid vp store for many yeares yet was his soule sodainly taken from him the very same night And what knowest thou O man that trustest so much and puttest off till the last day houre whether that day and houre may not come as suddainely on thee and as vnlooked for as it did on any of these Augustine and Ambrose did write one of them to the other what his opinion was concerning the state of an old Adulterer which in their time as hee was going in the night time to his Whore passing ouer
Desperation is the great seruitude or bondage or sinne with which whosoeuer is clogged hee becommeth thereby the seruant of sinne Iohn 8.34 And the wofull and hurtfull effects of sinnes are the procurements of Gods curses and plagues vpon bodyes The woful â—urtfull effects of sinne soules lands children stocke croppe and euery thing else that a man hath or goeth about at home or abroade in town or in field in Citty or in Contry by land or by water Deu. 28. Leu. 26. Sin hardeneth the heart Heb. 3.13 It fighteth against the soule 1. Pet. 2.11 It gnaweth tormenteth the conscience 1. Sa. 25.31 And bringeth men into the most damnable gulfe of Desperation wherein multitudes of Worldlinges Matcheuillians Epicures impious Atheists are dayly implunged and irreuocably drowned for euer CHAP. 6 THe Fourth cause of Desperation do many gather to themselues vpon the wordes of Christ in Mat. 7.13 The fourth cause of Desperation Strait is the gate narrow is the way that leadeth vnto life few there be that find it And againe out of Mat. 20.16 Many are called but few are chosen And againe out of Luk. 13.24 Striue to enter in at the straite gate for many I say vnto you will seeke to enter in shal not be able All which places doe plainly teach that few shall be saued for in bidding to striue to enter in Christ giueth vs to vnderstand that it is no easie matter but a matter that requireth great strife paines and earnest diligence against the World the Flesh and the Diuell Vpon these considerations The feare and doubt of many many begin to feare and to tremble to stagger and no doubt whether they may thinke themselues to be in the number of those few that shall be saued yea or no and so are drawne into dispayre whiles that they finde this present euil world against them with all the baytes snares nettes and lets pleasures and profits thereof to catch them The great and manifold aduersaâ—es of mans saluation all which the diuel vseth as meanes to Desperation fetter them and intangle them whiles they finde their own flesh their owne corrupted nature against them their reason poysoned their wils and affections blinded their naturall wisdome concupiscences and lusts ministring strength to Satans temptations taking part against them daily and howerly ready to betray them into his hands whiles that they see and perceiue euen legions of Diuells euen all the Diuells in hell against them with all their crafty heades maruailous strength infinite wiles cunning deuises déep slights and tryed temptations lying in ambush against their poore soules who séeth not the thousands are caried headlong to destuction through the temptations of either the world the flesh or the diuell And thus are we poore wretches in a most pittiful case assaulted and betraied on euery side CHAP. 7 THe fift cause of Desperation ariseth from the manifold crosses afflictions of this present life The fifth cause of desperation for from hence it is that some men being daily feretted followed on euen almost pressed down with temporall afflictions and troubles Sundry kinds of crosses and afflictions as penury pouerty hunger nakednes sicknes of body troubles of mind vnquiet suggestions of the flesh temptations of the Diuel persecutioÌ„s imprisonments losse of friends losse of goods losse of good name and fame a wicked crooked froward mate in matrimony disobedient vntoward children vnkind vnthankfull friends vnderserued malice enuy hatred of froward neighbours many other such like crosses as daily in one sort or other befal men When they once feele themselues touched and tryed herewith Ier. 20. anon they take occasion hereby to cry out and lementably to houle and curse the day wherein they were borne Ier. 15. to call that an vnhappy houre wherein their mothers brought them forth Iob. 3. to wish they had dyed in their birth that they had perished so soone as they came out of their mothers wombe that some hill might fall vpon them ouerwhelme them that so they might shortly bee rid out of their paines Yea they will not be perswaded that these thinges are sent of God for the most part to such as he loueth but rather to such as he hateth and that neuer a louing father wil handle his children so as they are handled Now the Diuell most subtilly lying in wayte for his aduantoge taketh hold on this their weakenesse and striueth by little little by such occasioÌ„s as these to worke vtter desperation in them and by these meanes oftentimes forceth some to sodaine wretched and desperate ends CHAP. 8 THe sixt cause of Desperation is long custome of sin The sixt cause of Desperation whereby a man yeeldeth and submitteth himselfe as an obedient ready bonâ—-slaue to the Diuell little respecting if not vtterly contemning both God and his word whose dull conscience through giuing himselfe ouer to impurity filthines of life is waxed hard in iniquity and corrupt waies and as it were burned with a hot iron so that he is now past all sense féeling of sinn Long custome groweth into a second nature this long costome groweth as it were into a second nature in processe of time which to expell is a matter of great difficulty This is it which the Prophet Ierim meant where he affirmed that it is as hard a thing for such to doe any good that haue bin continually inured with doeing of euil as it is to wash a Blackamoore or Aethiopian skinne white or to chang the spots of a Leopard And therefore according to our English adage as that which is bred in the bone will neuer lightly out of the flesh so an old wont or custome of any vice be it of lying swearing gaming drinking whooring or any other such like will seldome or neuer be remedied whereby it oftentimes commeth to passe that in the end the Diuel by this meanes hauing laid a foundation so fitting his purpose to worke on bringeth his old customers to dispaire CHAP. 1. The first Chapter concerning the Remedies against the temptations assaults of Satan being the first speciall cause of Desperation before intreated of in Ch. 3 TO méete with the dangerous and manifould temptations of Satan that great enemy of mankind wherewith hee continually after other sinnes first committed laboureth to bring vs into the deepe gulph of desperation It shall not be amisse nay rather it shall be our best course and remedie to learne practise that most sure safe and excellent counsaile which the holy ghost giueth by those two worthy Apostles of our Sauiour Christ Eph 6. Iam. 4. Saint Paul S. Iam s their counsel against the temptatâ—â—ns assâ—ults of Sath n. S. Paul and S. Iames wherof S. Paul saith Put on the whole armour of God that ye may be able to staÌ„d against the assaults of the Diuel S. Iam. saith Resist
rest of the Apostles saying Men brethren Act. 2. what shall we do Euen thus I say let vs come vnto Gods Ministers Counsell fâ—r the ignorant very necessary and confesse acknowledge our great blindnes and ignorance and say vnto them Help vs instruct vs teach vs set vs in the way guid vs in the paths of the knowledge of God and of our saluation What the true Ministers of gods word are for surely they are the Phisitions and Surgions of our soules so that if wâ— repayre vnto them they shall giue vs tâ— drinke of the holesome waters of knowledge to quench our thirst of Ignorance they are the dispencers of the manifolde graces of God the Lords Stewards to giue each one of vs our portions in due time We haue not Christ alwaies amongst vs as appertayning to his bodely presence but as himselfe saith we haue the Poore alwaies amongst vs euen so also we haue not Christ himselfe that body I meane which sitteth at the right hand of God the father alwaies with vs but yet our Lord Christ ascending vp on high gaue vnto men among other giftes this gift also if we could rightly coÌ„sider of it of no smal value eueÌ„ 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 vs the secret counsailes hiden misteries of God How the true ministers of Gods word are to be accounted of thet might arme vs with the Sword of the Spirit which is the word of God to encounter resist our deadly enemy the Diuel therwith Let vs ioyfully receiue them for who so receiueth them as they ought to be receiueth also with theÌ„ him that sent them whose Messengers they are Let vs heare them for they bring vnto vs the word of life Let vs giue credit vnto the Lords Ministers Glory vnto the Lord himselfe that hath giuen in his great loue this blessing vnto vs to haue his messengers and Ambassadours abiding among vs to declare and make known vnto vs by them what his own good will and pleasure is in all thinges to the auoiding of this blind ignorance the very mother of Desperation and so consequently of eternall Damnation with the Author thereof and his cursed Angels for euer CHAP. 3 Of the great seruitude bondage of sins and of the remedies thereof COncerning the great seruitude and bondage of sin being the third before noted cause of Desperation for the helpes and remedies thereof this haue I briefly to say that what though we haue bin seruants vnto sinne and haue bene pressed and surpressed with the bondage thereof so that we must néedes confesse vnlesse we should proue our selues lyars and thrt there were no truth in vs that we through our often doing of those thinges which we should not haue done on the other side through our leauing off those things vndon which we should haue done haue most iustly deserued Gods threatned curses and plagues to light on our bodies our soules our children our stockes our croppes euery thing else we goe about 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 Examples tending to the strengthning of our faith hope and patience against desperation What though wee haue contended fallen out with our brethraÌ„ as did Paul and Barnabas who were so hot in contententioÌ„ one against another that they forsooke one an others company in high displeasure and heat of their stomacks the one taking with him Luke the other Iohn What though wee haue yeelded vnto practised and followed Oppression Extortion polling pilling and wresting that wee can by hooke or crooke from our brethren Luke 19 2 So did Zaoheus yet notwithstanding after his repentance his forsaking ceasing from bad getting his restitution and almes giuing receaued that most chearefull and comfortable saying of Chiist This day is saluation entred into thine house Luk. 19 9 What though we haue bin théeues robbers stealers of our neighbours goods so was the théefe that was crucified with Christ and yet vpon eis 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 shâ—d the blood or caused the bloud to be shed of some of our brethren so did Dauid to Vrias and yet vpon his zealous inward true vnfained sorrowfulnes repentance hee was not taken away in his sinne but found pardon And so did the Iewes which put to death the Lord of life 〈◊〉 Manasses was an Idolater he defâ—â—â— thâ— Temple of God hee with stood 〈◊〉 beat downe the truth 2 Kâ—â—â— hee set vp Idoâ—â—â—ry he was a coniurer a Southsaâ—â—◠〈◊〉 shed aboundance of Innocent 〈◊〉 so that the streets flowed therewith he committed more abhominations theÌ„ the Cananites or Amorites whoÌ„ for their filthines the Lord cut off out of the land of the liuing he sacrificed his sonnes and daughters to Diuells and yet vpon his true returning to the Lord from the bottom of his heart he found fauour and mercy If our sinnes then 2. Chr. 33. or the sins of any one of vs were as grieuous as euer were the sins of Manasses yet vpon our true and vnfained returne to the Lord shall we despayre of his mercy shall we or may we or daie we thinke that the mercy and power of the Lord is shortened or that God is not the sâ—â—â—e God he was Is he not as ready to pardon forgiue sinnes the sinnes of a mâ—â— repenting returning faithfully câ—â—ling vpon him as euer he was the sinnes of Manasses All these examples and many more are written for our learning comfort strengthning of our faith hope and patience that we should in no wise despayre vpon our true repentance neither for the multitude nor grieuousnesse of our sinnes And likewise also it is written for the brusing as it were euen for the breaking of the backe of all damnable Desperation and to hold the hearts and to restore the fainting and dull spirites 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 that the Sonne of man is come to saue mens liues Luk. 9.56 And he himselfe hath said I am come to call not the iust but sinners Math. 10. Math. 20 Ioh. 3. Wherfore Christ came into this world And againe Iesus Christ is come to giue his life a redemptioÌ„ for many Also God the father hath not sent his Son to iudge the World but to the end the world 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
bodily death but becommeth eternall Whosoeuer then he bee that is once surely catcht in this net of desperation hee needes no mo 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 iniquity wil plead him to be guilty 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 grieuousnesse thereof after this certaine principall causes thereof together with remedies for the same and lastly a generall preseruatiue against Desperation arising of what cause soeuer 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 case and quietnesse bee recouered and saued as it were out of the Diuels clawes euen out of as great danger as euer were the poore Sheepe that Dauid tooke out of the Beares or Lions mouth 1 Sa 17. Accept heereof gentle Reader â—â—h no worse a minde then I haue atâ—mpted to bee the Writer and then â—oubt not but it shall either miniâ—r vnto thine heart some comfortable Physicke or else 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 bee â—puted or reasoned of is necessary 〈◊〉 wherefore The Definition of Desperation of two sorts Page 1 Two kindes of Desperation the one wicked 〈◊〉 other good and holy pag. â— Three thinges especially to be noted in the Treatâ— of Desperation Page â— GOD is constant and faithfull and how aâ— wherein Page â— The duty of the faithfull towards God in regaâ—â— of Gods faithfulnes towards him Page â— The horriblenes of the sinne of Diffidence Mistruâ—â— or Desperation Page â— When especially the Diuell beginneth to tempt 〈◊〉 Desperation Page â— What kinde of Phisicke and Surgery the Diueâ— practiseth Page â— The absurd dealing of such as yeld to Desperation Page â— What great inconueniences they fall into that yeeâ— to Desperation Page â— Saint Bernard his opinion concerning the haynousnes of the sinne of Desperation Page â— Scilla and Charibdis is not so dangerous as Desperation Page â— The dangers of Desperation Page 10 11 Of the degrees by which the Diuell draweth meâ— into Desperation Page 13 The Diuell the chiefe cause of Desperation Page 13 The forerunners of Desperation Page 14 â—hat the Diuell will obiect to bring vs to desperation Page 15 â—norance the second cause of desperation Page 16 â—norance the mother of Desperation Page 17 â—eruitude or bondage of sinne the third cause of â—esperation Page 17 â—he wofull effects of sins Page 18 â—he fourth cause of Desperation Page 18 â—he manifold aduersaries of mans saluation all â—hich the Diuel vseth as meanes to Desperation Page 19. â—he fift cause of Desperation Page 20 21 â—he sixt cause of Desperation Page 22 â—ong custome groweth into a second nature Page 22 â—he first preseruatiue against Desperation Page 88 â—n example shewing that many men put more trust â—n mortall man then in God Page 89 â—nother proofe that many put more trust in mortall 〈◊〉 man then in God Page 90 â—he second generall helpe against Desperation Page 91 â—he third generall helpe against Desperation Page 92 â—hatsoeuer could be looked for at Gods hands or whatsoeuer man could be charged with that hath Christ performed Page 93 â—he fourth generall helpe for the auoyding of Despeâ—tion Page 94 The fift generall helpe against Desperation Page 95 â—aint Paul and Saint Iames their counsell against the temptations and assaults of Sathan Page 24 〈◊〉 description of the Armour with which Saint Paul would haue Christians to resist the Diuell Page 25 The first kind of Armour to resist the Diuell with Page 25 The second kinde of armour werewith the Diuell is 〈◊〉 to be resisted Page 25 Whereby the Diuel is emboldened to tempt wherby on the other side he is discouraged Page â— The third kind of armour against Sathan Page â— The fourth kind of Armour against Sathan Page â— What â—aith is Page â— The stâ—t kâ—nd of armour to resist the Diuell Page â— The Scriptures do minister store of Armour agaiâ— euery kind of temptation Page â— The sixt kind of Christian Armour Page â— Remedies against igno ance Page â— The danger of wilfull Ignorance Page â— What the Ignorant must do Page â— Counsell very necessary for the ignorant Page â— What the ministers of Gods word are Page â— How the Ministers of Gods word are to bee accoâ—ted of Page â— Of the great seruitude and bondage of sinnes and the remedies thereof Page â— Examples tending to the strengthening of our Faâ— Page â— Hope and Patience against Desperation Page 39. 4â— Wherefore Christ came into this world Page 41. 42. 4â— What manner of righteousnes God requireth at oâ— hands Page â— Sinne dwelleth euen in the beleeuers in the mâ— righteous in the world but yet raigneth not neythâ— can it condemne them and why Page 46 4â— Places of Scripture letting forth Gods great merâ— Page 4â— A Catalogue or rehearsall of many things whereâ— the Diuell craftily tempteth many men to sin aâ— Desperation Page â— How the Diuell tempteth by riches Page â— How the Diuell tempteth by pouerty Page â— How the Diuell tempteth by friends Page â— â—ow the Diuel tempteth by enemies Page 52 â—ow the Diuel tempteth by carefulnes Page 52 â—ow the Diuel tempteth by security and carelesâ—es Page 52 How the Diuell tempteth by strength by health ablenesse of body beauty by honour and dignity by quicknes of spirit and sharpnes of wit Page 52. 53. How the Diuel tempteth by Gods word how hee wil abuse wrest and misapply Gods word Page 53. 54. The true vse of those Scriptures which the Diuell seeketh to abuse to bring men to Desperation thereby Page 55 The comforts and commodities of the crosses and aflictions of Gods children Page 57 58. Why God sendâ—th euils to his children and how he sendeth comforts in the midst of euils Page 59. How God loueâ—h and dealeth with his children Page 60 Gods â—odâ— of what sort they are Page 61 What God séeketh to worke by dealing hardly with his children Page 62 Goâ—s affection to his children like vnto a kind louing mothers affection Page 63 64. God dealeth with his children as Phisitions Surgeâ—ns do with their Patients Page 65 God vseth sometimes the seruice and ministry of Diuels and of wicked men Page 67 The wicked are not beâ—tered by their troubles and aflict on s Page 67 Whence it commeth that afflictions and crosses profit Gods children Page 67 The conceits and opinions of the wicked in their aduersities and troubles
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 customâ— in sinne and of delaying of amendment of life Page 71 72 A comparison shewing the danger of long custome and wâ—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 oâ— 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 eloqueÌ„ce 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 â—o it might briefly be vnderstood what the substance of the matter was whereâ—f reasoning or disputation was to be â—olden Of the like opinion and minde â—m I at this present concerning the â—angerous peste of most wicked and â—amnable Desperation being the matâ—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 coÌ„scientiae â—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 voluÌ„tate dei The secoÌ„d Definition of desperation aestimaÌ„s malitiam suaÌ„ magnitudineÌ„ 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 â—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 Goâ— is faithfull 1 Cor. 1.9 2. Thes 3 3 1 Ioh. 1.9 2 Co. 1.20 faithfull in his words anâ— true in all his promises All the promises of God are Yea and amen Faithfulâ— 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 hatâ— 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 â—inne it selfe and the crafty ingestion and â—uggestion of Satan to take hold of The horriblenes of the sinne of Diffidence Mistrust or Desperation and possesse thine heart O horrible and â—rieuous is this last sin of Despayring â—hich thou addest to thy former sinnes â—o hainous so hurtfull and pernitious â—s this thy sin of Diffidence and distrust â—n Gods mercies to be obtained accorâ—ing to his promised word that I may â—y of thee Aug in lib de vtilitate paenitentiae agendae as S. Augustine said of Iudas â—e traytor
satis liqucat quid quisque sperat Desperation and Mistrust draweth back from all desire of well doing Desparation draweth men back from all wel doing and why for it thinketh all to be but lost labour for so doe all mens labours and endeauours flowe and spring from Hope and trust that euery mans doings doe plainly testifie what he hopeth or trusteth for And now let this suffice briefely to giue a taste how great and grieuous hurtfull and pernitious this sinne of Desperation is CHAP. 3. The third Chapter conteining the chiefest and most principall causes of Desperation THat memorable and notable saying of S. Gregory in one of his Homilies moueth mee to thinke and here to commit it to writing that one cause of Desperation and not the least but rather the primary and principall cause of all other ariseth from the subtile cunning and cosoning counsell inducement perswasion and allurement of the Diuell for saith S. Gregory Greg. in quadam Hom. Quum in graui peccato miser homo labitur suadet ei diabolus ne peniteat ne coÌ„fiteatur peccatum leue et modicum in corde affirmat misericordiam praedicat longum spaciuÌ„ vitae promittit permanere in peccato suggerit vt sic in contemptum dei dâ—sperationem sui inducat pereat When wretched man slippeth into some grieuous sinne the Diuells councell is that he repent not at al for it that he confesse it not hee tells him in his heart The degrees by which the Diuell draweth men on into desperation that it is but a light and small offence hee saies God is full of mercie hee promiseth him long life he suggesteth vnto him to lie still in sinne that by these meanes hee may bring him at last into contempt of God and into vtter Desperation and so hee may become a cast-away for euer Here doth S. Gregory in most manifest and plaine words describe and decipher the Diuell himselfe to bee the author and so consequently the cheefest causer and cause of this horrible soule murthering Desperation and here also doth he set down by what steppes and degrees hee brings and leades a poore carelesse wretched man into despayre Now consider this moreouer that if Satan that arch-enemy of mans welfare Iob. 1. durst very boldly and sawcely without any bidding presume to thrust himselfe into Gods presence amongst his holy Angells if hee durst so subtelly and cunningly dissemblingly and lyinglie assayle and assault our first Parents Adam and Eue Gen. 3. being yet innocents vnstained and pure from all sin Nay more then all this if he durst approach and with diuers temptations assault and allure Christ Iesus himselfe Maâ— 4.3 both God and Man and yet Man frée from any spot or blemish of sinne endeuoring himselfe to the vttermost of his skill and power if it had beene possible to haue brought him and wrought him to his owne wicked will Alasse is it any maruele then if he doe as diligently and busily bestirre himselfe with his manifould wiles and guiles to assaile vs weake poore and miserable sinners Who without the dayly and howerly strengthning of Gods holy spirit are of our selues prompt apt and ready The forerunners of desperatioÌ„ except we looke to our selues in time euery hower to decline and fall away from God and to fall vnto Idolatry Blasphemy Periury Murther Whoredome Theft Pride Disobedience and what not wherin after wee be once plunged ouer head and eares and ouer runne with thee guilt of many sinnes then will Sathan lay about him and apply his busines like a most valiant Champion to catch vs in the most dangerous snare of all other euen deepe Despayre He will challenge our soules by the seuere iustice of GOD let vs say against him whatsoeuer we can and argue against him as long as wee will yet will hee insult reioyce and reply saying Neither Gods mercies nor Christs merits can any thing help but thou must needs be damned What the Diuell wil obiect against vs to bring vs to despaire so lightly heretofore hast thou esteemed God and his precepts so smally hast thou regarded Christ Iesus and his merits or rather so willingly wittingly and seeingly hast thou vilipended and contemned them and so obstinately carelesly and desperately troden them vnder-foote that euen as thou hitherto hast made noe reckoning of God and hast not opened the doore of thy heart to receiue him and giue him entertainment when heestood without and knocked to bee letten in there so now God will requite thee with Legetalionis with like for like hee will make no reckoning of thee hée will not open his eares vnto thee when thou cryest vnto him hee will not let thee haue though thou aske hee will not let thee finde though thou seeke hée will not open vnto thee though thou knocke Behold now art thou tossed like waues of the Sea thy Faith wauereth betwéene Hope and Dread and therefore canst thou receiue nothing at the Lords hands with these and infinite such like disputations will Sathan set vpon and vexe the very elect of God to bring them if it were possible to desperation And if the elect shall bee thus fifted as Peter was in what case then shall the wicked and reprobate bee CHAP. 4. The second cause of desperation THe second cause of Desperation is ignorance of God want of knowledge of the will of God vnto mankind reuealed by his holy word Mat. 22. for as ignorance of the scriptures as it was pronouÌ„ced by the mouth of Christ Iesus himselfe speaking against the Saduces 2 Kin. 17.26 Ps 23.10.11 Pr. 28.29 30.31 Esa 1.34 Hos 4.7 Eph. 4.18 concerning the resurrection of the dead was the cause of that their so great error Euen likewise the ignorance of God is oftentimes the occasion cause of Gods heauie displeasure and so of diuers sundry inconueniences and mischiefes Ber super Cant. and amonst the rest it is also a cause of this cursed Desperation as writeth S. Bernard Vtraque cognitio dei scilicet tui tibi necessaria est ad saluteÌ„ quia de ignoraÌ„tia tui venit superbia ac de dei ignoraÌ„tia venit desperatio The knowledg both of God of thy selfe are necessary vnto saluation because out of the ignorance of thy selfe ariseth pride Ignorance the mother of desperation likewise out of the ignorance of God commeth Desperation Out of this ignorance of God must Desperation needs arise for how can it otherwise be but that hee that is altogither without any knowledge of God must despayre to receiue any good thing of him for as no man can take pleasure nor any profit by hid and vnknowne Treasure so no man can looke for grace mercy and forgiuenesse of sinnes or any other benefit or good gift at his hands of whom he is vtterly ignorant and of whom he hath no knowledge CHAP. 5. The third cause of desperation THe third cause of