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
it is no reliefe but an euerlasting burthen and griefe of the soulâ— seeing that it is not a deliuerie of the soule but a certaine destruction of the soule seeing it is not a redemption but an vndoubted condemnation of soule and body for euer And finally seeing that it chaungeth temporall griefe into eternall griefe and the panges of conscience into the paines of hell for euer And thus is verified that saying of Saint Bernard Desperatio auget peccatum Desperatio maior est omnibus peccatis Desperatio peior est omni peccato S. â—erbards opinion concerning the hainousnes of the sinne of desperation Desperation encreaseth sinne Desperation is greater then all other sinnes Desperation is worse then all other sinnes This is a thousand times worse then the daungerous rocke Scilla against which so many poore Mariners haue dashed their Shippes Scilla and Charybdis not so dangerous as desperation to the great losse both of Shippes goodes and liues or then that no lesse daungerous gulfe Charybdis which hath deuowred vp so many passengers For at this vnfortunate and deadly rocke of Desperation many thousandes of poore soules ouercharged with the burthen of their iniquities and turmoyled in their consciences with the waues of fearefull thoughtes and troublesome conceites by the blustring blastes and surgy stormes of Gods vengeance threatned against sinners both haue and dayly doe make dangerous fearefull shipwracke This is a worse dungion for both soules and bodyes of poore desperate sinners then was the Denne of Lions into the which the Rulers Officers and Gouernours of King Darius caused Daniel to be cast Dan. 6.17 and closed vp Yea and this is seuen times worse then the seuentimes hoated burning Ouen or Fornace Dan. 3.19 into the which that proud Idolatrous King Nabuchadnezzar commaunded Sidrach Misaâ—h and Abeanâ—go the true Seruantes and worshippers of the onely true and euerliuing God to be cast in This is that incurable remedilesse and desperate sore wounde and mâ—ladie which the Prophets of God Ieremie and Micheas Ierem. 3. Mich. 1. in their dayes complayned of among their people This is that great stoppe and let that hindereth and resisteth Gods holy Grace from flowing and entring into die soules of sinfull men This is the Axe that heaweth and choppeth a sunder the Chaynes wherewith God in his great mercie and mercifull kindnesse would draw the heartes of sinners vnto himselfe by Repentance Ozeas 11. whereof speaketh the Prophet Ozeas Trust in the Lord and do good Psalm 37.3 sayth the holy Glost by the Prophet Dauid where he placeth setteth trust in God in the first place and doing good in the second trusting in God goeth before as the Mistris and doing good followeth and attendeth on as the Hand-mayde For as it is sayd Spes alit agricolas were it not for Hope the Husband mans heart would burst Hope nowrisheth his heart Euen so Dispaire and Diffidence or distrust in God is a Stepmother to well doing and draweth backe from doing good according to the saying of a learned Writer vpon the sayd 37. Psalme Musculus in Psalm 37.3 Desperatio diffidentia abstrahit ab omni studio boni nam cogitat omnia fieri frustra ita namque ex spe fiducia promanant mortaliuÌ„ conatus vt ex ipsis cenatibus satis liqueat quid quisque sperat Desperation draweth men backe from all wel doing and why Desperation and Mistrust draweth backe from all desire of well doing for it thinketh all to be but lost labour for so doe all mens labours and endeuours flow and spring from Hope and Trust that euery mans doinges doe plainely testifie what he hopeth or trusteth for And now let this suffize briefly to giue a taste how great and greeuous hurtfull and pernicious this sinne of Desperation is CHAPTER III. The third Chapter conteyning the chiefest and most principall causes of Desperation THat memorable and notable saying of S. Gregorie in one of his Homilies mooueth mee to thinke and heere to commit it to writing that one cause of Desperation and not the least but rather the primarie and principall cause of all other aryseth from the subtile cunning and cosoning counsaile inducement perswasion and allurement of the Diuell for sayth S. Grigorie Greâ— in quâ—dam 〈◊〉 Quâ—m in graui peccato miser homo libitur siâ— idet ei diabolus ne poeâ—iteat ne confiâ—â—atur peccatum leue et modicum in cordâ— affirmat misericordiam praedicat loâ—gum spacium vitae promittit permanere in peccato suggerit vt sic in contemtum dei desperationem sui inducat pereat When wretched man slippeth into some greeuous sinne the Diuels counsaile is that he repent not at all for it that he confesse it not hee tels 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 sayes God is full of mercie he promiseth him long life he suggesteth vnto him to lie still in sinne that by these meanes he may bring him at the last into contempt of God and into vtter Desperation and so he may become a cast-away for euer Heere doth S. Gregorie in most manifest and plaine wordes describe and decipher the Diuell himselfe to be the author and so consequently the chiefest causer and cause of this horrible soule murthering Disperation and heere also doth he set downe by what steps and degrees hee bringes and leades a poore carelesse wretched man into Despaire Now consider this moreouer that if Sathan that archenemie of mans wel-fare Iob. 1. durst very boldly and sawcely without any bidding presume to thrust himselfe into Gods presence amongst his holy Angells if he durst so subtelly and cunningly dissemblingly and lyingly assayle and assault our fyrste Parentes Adam and Eue beeing yet innocentes Gen. 3. vnstayned and pure from all sinne Nay more then al this if he durst approch and with diuers temptations assault and allure Christ Iesus himselfe Math. 4.3 both God and Man and yet Man free from any spot or blemish of sinne endeuoring himselfe to the vttermost of his skill and power if it had been passible to haue brought him and wrought him to his owne wicked will Alas is it any maruaile then if he doe as diligently and busily bestirre himselfe with his manifolde wyles and guyles to assayle vs weake poore and miserable sinners Who without the dayly and howerly strenghthening of Gods holy spirit are of ourselues prompt apt and ready euery hower to decline and fall away from God The forerunners of desperation except wee looke to our selues in time and to fall vnto Idolatrie blasphemie periurie murther whoredome theft pride disobedience and what not wherein after we be once plunged ouer head and eares and ouerrunne with the guylt 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 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
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
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
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
So on the other side by this Armour of righteousnesse sinceritie and integritie of an holy life is the Diuell withstood and resisted and wee become the more able to stand fast in the day of our temptation So that it is not without iust cause that the Apostle compareth this Righteouâ—nes the second kind of spiritual Armour vnto a corporall Breast-plate for that like as a Breast-plate saueth and fenceth the vitall partes of man as his heart liuer and entrailes The good fruites of vprightnes and holineâ— of life which once being striken and pierced mans life is lost so doth vprightnesse and holinesse of â—â—e preserue the heart and conscience of man free and safe from the inuasion and confusion wrought by Sathan from the sicrie dartes of infidelitie hardnesse of conscience coldnesse in religion wickednesse of life corruption in conuersation and finally from Desperation the very vpshot of al mischiefes Thirdly The third kind of Armour for a Christian against Sathan must we arme and furnish our selues to resist Sathan the Diuell with the Gospell of peace that is our heartes must be throughly acquainted and fully fraughted with the knowledge of that glad tydings of great ioy which the Angels of the Lord brought at the birth of Christ Luke 2.10 that tydinges of great ioy which must be vnto all Nations with that most comfortable and ioyfull embassage of the Reconciliation of Man with God which may full well be called the Gospell of peace for that it onely maketh the Conscience of man quiet and at peace with God and it selfe then the which what one thing in all the world can set a man more free from all Desperation The fourth Armour â— Cor. 16.13 Fourthly with Fayth in Iesus Christ wherewith the same S. Paule arming men against spirituall assaultes by Sathan and his ministers and preparing them to the spirituall battle against the Diuell and his members encourageth them not to shrinke but to cleaue fast to this Fayth whereby we may resist and beate backe our spirituall enemie And likewise S. Peter instructing vs to prepare and make our selues strong to encounter with the common enemie the Diuell teacheth vs to resist him by Fayth especially â— Pet. 5.8 Be sober sayth he and watch for your aduersarie the Diuell goeth about seeking whom he may deuowre whom resist stedfast in the fayth For this cause Saint Basil vpon the 32. Basilius in Psalm 32. Psalme sayth What man is able to wage warre with the Diuell vnlesse he flee for helpe to the Captaine of the Hoast through Fayth in him to wound and thrust through his enemie And likewise S. Augustine accounted this Fayth to be so powerfull Augu. lib 3. Cap. 20. de lib. aâ—bi trio that it resisteth vanquisheth and ouercommeth the Diuell And this true Christian Fayth which is of such power as is aforesayd What fayth is is a sure trust in the mercie of God the Father through the merites of Christ Iesus when we do perswade our selues most certainelye of the pardon of our sinnes through Christes righteousnes and of eternall saluation by his passion hereby obtayning peace in our conscienses with God and rest and walke in obedience to his will and commaundements by his word vnto vs reuealed Of this kind of Fayth is entreated in Abac. 2.4 Rom. 3.28 Rom. 5.1 Ephes 2.8 The fift kinde of Armour to resist the Diuell with The fift kind of Armoure whereof S. Paul in the catalogue of a Christian Souldiers armour maketh rehearsall is the Word of God this is the Sworde of the Spirit whereby the suggestions and wicked temptations of Sathan are beaten backe propelled and kept off euen as a man keepeth backe his enemie at the poynt of his Sword With this kinde of Armour did our chiefe captaine Christ Iesus in his manhood heere on earth resist and put backe all the Diuell his subtil and false temptations answering euery one of them with Scriptum est It is written Whence wee may learne by the like meanes Christ him selfe an exâ—mpleâ— how to resist the Diuels temptations after his most excellent example to combat with the D uell and to giue him the foyle when soeuer by him or any his wicked instruments wee shall be tempted to this Desperation or any other sinnes whatsouer If wee be tempted to sweare and blaspheme the holy name of God it is to be resisted with Scriptum est It is written Thou shâ—lt not take the name of the Lord thy God in vaine If to pollute and breake the Lords Saboath day through either laboring about our pleasures or profites answere It is written Remember that thou keep holy c. If to murther and shedding of blood by any forbidden way or meanes or vpon any vnlawfull occasion what soeuer aâ—swere It is written Thou shalt do no murther If to steale and purloyne by any vnlawfull meanes directly or indiractly answere It is witten Thou shalt not steale If we be tempted to Vsurie Exod. 22.25 Deut 23.19 Leuit. 25.37 Psalm 15.5 let vs draw out this Sword of the Spirit Thou shalt not giue to Vsurie vnto thy brother Vsurie of monie Vsurie of meate or of any other thing If he mooue vs to deceipt and fraudulent dealing let vs resist him with It is written 1. Thes 4.5 Leuit. 25.14 Let no man oppresse or deceaue his brother in bargoning for the Lord is a Iudge in such thinges If we be sollicited to Disloyaltie and disobedience to Princes let vs striue against that with It is written Let euery Soule be subiect to the higher powers Finally to be short Rom. 13.1.2.3 to what kinde of sinne mischiefe or inconuenience so euer any of vs all shall hoppen to be drawen intised or inueigled The Scriptures do minister store of swordes against euery kind of temptation let vs search the Scriptures and we shall soone finde stoore of Swordes of one kind or other to answere foyle and recoyle what soeuer this mortall enemie of ours can vse or obiect against vs heere is armour enough to find him occupied with The sixt kinde of Christian armour The sixt kinde of spirituall Armour and heauenly furniture wherewith Saint Paule or rather the Holy Ghost by Saint Paule would haue vs complet and furnished against all the dangerous combats conflictes and wicked suggestions of this wicked and damned spirite thereby to auoyde repell vanquish him vtterly is deuoure heartie zelous godly prayer Ouer and besides S. Paule his instruction and most needfull exhortation in this case his and our Lord Maister and Sauiour Christ Iesus hath commended vnto vs this kind of weapon when he taught to pray with this Petition And lead vs not into temptation but deliuer vs from euill Let vs then apply this Armour this kind of propulsatiue weapon and feruently and heartely vse it And firmely beleeue that which Dauid the Prophet for our good encouragement hath written in Psa 145.19 God is neere
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
then will he apply him earnestly by his prosperitie to lull him asleepe 〈◊〉 the forgetfulnesse of God in world Pleasures pleasant Vanities and transitorie delights comfortes and solaces and by trusting in his Riches to lift vp himselfe arrogantly aboue others to swell in pride to contemne his brethren committing and that with great sawcinesse and boldnesse many fonde palpable and grosse errours and follies against Gods word euen as if he should say Who is the Lord On the other side if a man be poore How the diuell tempteth by pouertie he laboreth thereby to make him contemptible before the world to pinch and nipp him with the want of many thinges necessarie both for backe and bellie that he seeth before his face many others haue in great and in aboundant measure Prou. 30 9 he soliciteth him to steale to take the name of God in vaine to seeke after gaine by vnhonest vnlawfull and vngodly meanes to murmure distrust blaspheame and despaire If a man haue Friends How the Diuell tempteth by friend◠〈◊〉 Gen. 3.6 he will vse them as his instrumentes to tempt vnto some euill by their leawd wicked counsaile as he did procure Euah to do vnto Adam Iob his Wife to Iob. Haman his Wife vnto 〈◊〉 man Iob. 2.9 â—ster 5.14 How the 〈◊〉 tempteth by enemâ—â—â— If thou hast enemies then will he pricke thee forward by their proceedinges and dealinges against thee vnto vniust choler wicked anger and diuelish reuenge Hâ—â— the 〈◊〉 â—â—mpteth by carefulnes If thou be carefull for thy familie wife and children he will take hold vpon that occasion to stuffe thy hart with too much desire of hauing and getting by right or by wrong and therby through extreame couetousnesse make thee to forgoe all godlynes and pietie On the other side if thou be carelesse that 's it that he can make vse of also 〈◊〉 the 〈…〉 by 〈◊〉 or â—lâ—â—nes for as S. Bernard sayth Infert diabolus securitaâ—â—â— vt inferat etiam perditionem c. In In heauen Angels became Diuels In Paradise Adam and Fuah fell into disobedience In the Schole of Christ Iudas became a â—raytor to his Lord Maister and all this sayth S. Bernard through securitie and â—etchlesnes to keepe themselues in that good state wherin they were once set Hoâ— the diâ—â—â—â—â—pâ—th by strength by health ablenes of body and beautie Hast thou strength thereby will he tâ—ke occasion to embolden and harden thee to do iniurie wrong to set vpon thy weaker Hast thou health and a strong able bodie by those will he induce and entice thee to one kind or other of leawdnesse and dissolutnesse Hast thou beautie that will he make an instrument for bawdrie an inticement and an allurement to voluptuousnes and wanton delightes Hast thou honour and dignitie in the world How the diuel tempteth by honor dignitie thereby will he blow the bellowes of pride audacitie and boldnesse to oppresse to crush and tread vnder foote thine inferiours Hast thou Viuacitie How the diuel tempteth by quicknes of spiâ—it and sharpnes of wit or quicknes of spirit and sharpnesse of witte and learning these also will he striue to abuse wrest to serue his turne to excogitate inuent and deuise a thousand vanities yea and all the rare and excellent giftes of God which God doth bestow on any man this Diuell this arch-enemie of mankind will leaue no wayes nor meanes vnattempted to procure man to abuse the same to a cleane contrary ende if it were possible to that for which they were bestowed And finally the very Word of God How the ditempteth by Gods word giuen through Gods great and infinite goodnes to be our spirituall Sword to resist and encounter the Diuell with which as S. Iames sayth is able to saue the soules of men which as S. Paul sayth is the power of God to saluation to euery one that beleeueth which as holy Dauid sayth was a lanterne vnto his feete and a light vnto his pathes This euen this will the Diuell so farre foorth as euer he may with all the cunning fetches craftes and pollicies that euer he can deuise seeke to abuse wrest and misapply How the Diuell will abuâ—e wâ—est mis-apply Gods word from the true meaning sence and signification thereof to confirme lyes vntruethes and heresies thereby he will draw some textes and sentences thereof to bring men into presumption of their owne Vertues Woorthines and Merites to their vtter ouerthrow And likewise with some other places and sentences thereof he will bestirre himselfe to bring men to wauer in Fayth to doubt of Gods graces and mercies through Christ and so finally to fall into vtter desperation And thus doth he dayly abuse and wrest all those places of holy Scriptures before noted and alledged in the Fourth cause of Desperation tending to proue the small number of those that shall be saued in comparison of the huge and great number of the reprobate Those places I say doth he vrge vpon the consciences of many in the world and by his misapplying of them and by his misconstruing of Christes purpose drift and meaning therein draweth and dryueth them to feare and to tremble to doubt and despaire that they are none of that small number seeing so few shall be saued But ô thou man that art thus tryed tempted and drawen towardes temptation for thy remedy and helpe herein Search the Scriptures and consider vpon those places to what end and purpose Christ delyuered this doctrine and thou shalt anone prooue and finde that his meaning was nothing lesse then to driue men into despaire The true vse of those Scriptures which the Diuell seeketh to abuse to â—râ—â—g men to desperation thereby but rather hereby to exhort perswade and to giue caueats and warning peeces vnto all men that run at randome after the world to remember them selues and their dangers and tickle states to awake rouse them vp that are so fast lulied a sleepe in the dangerous cradle of securitie wretchlesnesse that so they might be touched mooued and stirred vp to embrace in time when time serues a farre more diligent and watchfull care of their saluation that by such meanes they may be found in the number of Christes little flocke and of those few that shall be saued whom the Apostle Paul exhorted to make an end of their saluation with feare and trembling Phil. 2.12 by which they might be made more carefull and more diligent in that their so waightie a businesse CHAP. V. The Fift Chapter wherein are conteined the comforts helpes and remedies against the fift cause of Desperation which is the heauie and great waight of crosses afflictions troubles and necessities that God suffereth to full vpon many in this life MOst true most notable and most confortable for the distressed and afflicted children of God is that golden sentence of the holy Ghost penned by his chosen vessell S. Paul
appertained not vnto them because their owne perticular and seuerall names were not therein specified and expressed Euen thus is our case Let not therefore any illusion of Sathan nor feare of our owne vnworthinesse nor want of our perticular names nor any other argument or reason whatsoeuer withdraw vs from challenging our owne portions and partes of Gods most mercifull promises of his free pardone and remission of our sinnes Let vs not doubt nor distrust the performaunce and trueth of Gods promises â—â—e third â—â—nerall â—â—pe against â—speration Thirdly to comfort our selues and to suppresse Sathans temptations to despayring we may further meditate and ponder with our selues these two poyntes especially First that seeing the Lord hath promised to forgiue our sinnes to put all our wickednesse out of his remembrance as by plaine and most manifest euidence of holy Scriptures it may easily be prooued then it standeth with his iustice and trueth to performe the same and that vpon such a necessitie that he must either forgiue vs our offences according to his owne word or els we must count him vnfaythfull for the breach of his promises or els which were horrible to thinke iudge him an hipocrite or a dissembler if he should pretend one thing and intend another or at the least wise vnconstant in altering and changing that which he hath spoken with his owne mouth so to be thought which is monstrous to be vniust For the second poynt we may consider likewise to our comfort and to the weakning ouerthrow of all desperate conceites Esai 75. that God hath alreadie punished Iesus Christ for our offences therfore can not in iustice punish them againe in vs. We offended and Christ was punished for the same what soâ—â— could bâ— looked at maâ— handes what sâ— man coâ—â— be chaâ— with tâ—â— Christ formeâ— dischaâ— What soeuer in iustice God could either demaund or man owed that paide our Lord Christ Man ought to die Christ satisfied for the same Man ought to haue borne the heauie wrath dispeasure of the father Christ did beare the same Man ought to haue bin cast downe into hell Christ satisfied for that also yea he so fully contented payed pleased God the Father for all whatsoeuer the Lord could looke for at mans hands that the Father himselfe acknowledged and in thunder from heauen confessed the same in the hearing of many witnesses present and hearing the same at the baptizing of our Lord Christ by Iohn Baptist in the Flood Iorden And so all faythfull beleeuers hereof are hereby fully and freely acquitte and discharged from all debt of sinne they owed vnto God for euer Why should thou then ô Sathan so busily charge vs with any such matter to driue vs into desperation seeing that Sublata causa tollitur etiam effectus The cause whereby thou so vrgest desperation by Iesus Christ being taken away the effectes also must needes then cease â—â—e fourth â—â—pherall â—â—pe for 〈◊〉 auoyâ—â—g of desâ—ring The fourth thing to be vsed and practized for the better auoyding of Despaire is that at what time soeuer wee feele our heartes through Sathans craftie suggestion assaulted and molested with this venemous sting of Desperation we should then straight way conuey our selues into some quiet and secret place and there in some humble maner powre out our harts before God with inward harty zelous prayer desiring him of his infinite mercies to worke in our heartes increase of fayth and to suppresse and vanquish all our vnbeleefe and vtterly to expell from thence all despaire The fift and last Remedie that now I purpose to handle heere against Desperation The 〈◊〉 â—â—nerall 〈◊〉 against operation is that we frame our selues carefully diligintly and with godly zeale to vse and ofentimes to frequent such godly meanes as God hath appoynted and set foorth vnto vs for the obtayning and increasing of fayth as ouer and besides earnest praier last before spoken of the vse of reuerent reading hearing and meditating of Gods word and the receiuing of the Sacramentes being holy Signes and as it were Scales seene with our outward or bodily eyes which inwardly do signifie and set foorth to our heartes the secret and inward graces of God FINIS