vnrepentant and wicked ones they worke after an other fashion and are of cleane contrary operation The conceits opinions of the wicked in their aduersities troubles whiles that they ascribe their aduersities and troubles either to blinde Fortune and Chaunce as though Fortune had a certaine power to worke without the working and prouidence of God or els vnto them that are not of their owne sect fayth and religion as did wicked Ahab to godly Elias 4. King 18. or to the Magistrates or to the Ministers of Gods word or to Fayth and Religion it selfe or to the Planets Starres and influences of the Elements yea and some will blame God him selfe as though they them selues were so innocent and blamelesse that God deales not well with them to lay vppon them such crosses and punishmentes and so very busie they make themselues to shift off all blame euer to otheres faultes And although their sinnes be multiplyed to exceeding multitudes of offences yet they will not see nor confesse any such thinges in them selues nor any thing consider nor regarde the punishmentes of God layde vppon them and cleauing vnto them for the same But through their hardnesse of hart and want of fayth which is the mother of all blasphemie abhomination they can not spy whose hand it is that is against them nor wherefore or els beeing euen as it were violently forced to know it that it is the working of the Lord against them and his vengeance in heauie displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amende their lyues but like vnto King Pharao the more God correcteth them the more obstinatly they swarue decline and flie away from him being like vnto gracelesse children with whom neither wordes threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper Math. 11.17 Luk. 7.31 32 nor lament with the mourner And so farre off are they from being recouered won and reformed by meanes of any crosses afflictions troubles lighting on them and following them euen as the shadow doth the body that they will sooner burst out into all maner of impatientnes bitternes and spightfull poysonfull rayling and blaspheming wordes against the righteousnes of God saying That their punishment is greater then their sinnes and heauier then they can brooke or beare and that they are wronged and are not indifferently dealt with and so at the length after heaping one sinne in the necke of an other the Diuell brings them on and by little and little windes them into that he gapes for The endes that the Diuel bringes the wicked vnto by their afflictions troubles and crosses namely into a reprobate minde and deadly Desperation in so much that at the last they fall to and yeelde to murthering hanging drowning or by other such meanes most miserably to dispatch themselues with their owne handes like vnto Saule Achitophel Iudas so giuing them selues ouer to the Diuell and as they lyued for a while most wretchedly so they depart out of the world as diuellishly forgetting vtterly altogether inconsiderate retchlesse and carelesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and maner of the death of the wicked and maner of deathes the children of God may yet reape two commodities first they shall be eased of the great troubles disturbance and discommoditis and of the leawd and euill examples which they gaue to others whiles they lyued And secondly they which remaine aliue after them may learne and take warning by their shamefull fals and by their terrible examples and desperate deaths lay hold on repentance and amendement of their lyues before it be too late CHAP. VI. The Sixt Chapter concerning the Remedies against Desperation arising and growing by long custome of sinne and by delaying putting off the forsaking of sinne from day to day IT is written that the continuall and long custome of sinne and the delaying and putting off from time to time of the amendement of life The great danger of custome of sinne and of delaying of amendement of life is one of the greatest and most dangerous deceites and cunning stratagems and pollicies which the enemie of mankind doth vse towards the children of Adam for he is not ignorant how that like as Linkes in a Chaine one catcheth hold and hangeth by an other and one draweth an other Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on an other and so euery day sinne is added to sinne so that by tolleration and procrastination sinne so mightely encreaseth by this meanes waxeth so headstrong that in the end the saying of the Poet prooueth very true to wit Qui non est hodie oras minus aptus erit Hee that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit A comparison shewing the danger of long custome and weltering in sinnes The Diuell knoweth well enough how that like as old festered and long groweÌ„ soares diseases of the body are farre more dangerous more troublesome and harder to be healed require a longer time by much to be cured then if they had bin looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennes and such like being once long accustomed setled hauing gotten an habite are either neuer or seldome and that with greater difficultie afterwardes rooted out then at the first beginning they might haue been And so by these diseases of the soule the habite thereof hauing once taken roote in man and the Diuell by them hauing gotten the surer hold and possession he endeuâ—reth most diligently by all wayes and meanes applyeth to keepe men still on in vre and practise with old and long accustomed sinnes vntill at the length in extremitie of sicknesse towards the hower of death if not before hee may by such causes and occasions plant worke in the heart of man deepe despaire to his vtter confusion for euer To resist therefore to remedie and helpe this cankerlike creeping infectious euill let vs to day while it is yet to day study to turne againe vnto God cast out the Diuel and with him this great cause and occasion of Desperation euen long custome of sinne and delay of amendement of our liues the thing that so hangeth on and presseth vs downe let vs in time while we haue time take a better course looking vp vnto Iesus Christ and set him before the eyes of our fayth as the only marke to shoot at And for as much as we can not turne againe vnto the Lord forsake our former wallowing in our former long accustomed sins except the Lord our God reach vs his helping hand to turne vs vnto him and that repentance is not in our owne power to take it vp Whence reâ—entance â—mendemeÌ„t 〈◊〉 life
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
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
S. Peter sayth Iesus Christ hath commaunded vs to preach vnto the peâ—pâ—e and to testâ—fie thâ—t it is hee that is ordayned of God a Iudge of the quicke and the dead and that to him al the Prophets giue witnesse that through his name all that beleeue should receiue remission of sinnes Moreouer S. Paul sayth 2 Cor. 5.21 God hath made him which knew no sinne sinne for vs to the ende that we should be made the righteousnesse of God in him And heere is to be noted What maner of righteousnesse God requireth at our handes what Righteousnesse or Iustice and Goodnesse that is which God requireth and esteemeth which is no other but that onely which dwelleth and holdeth vpon the Iustice Goodnesse and Merite of Iesus Christ being vtterly ignoraunt of the Iustice or R ghteousnesse and Goodnesse which many do seek in their owne good works But yet when I stande so much vppon this poynt to prooue that our sinnes should be no cause of Desperation a thing which the Diuell greatly vrgeth obiecteth against the conscience of an ignorant man for that our sinnes are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paiâ—e the ransome therof that we are become righteous by the righteousnes of I sus Chriâ—t it is not here my meaning neither would I haue any man so to mistake mee and misvnderstande mee that I thinke or would haue any other men to thinke hereby that there is no more sinne in vs or that sinne dwelleth not in these our mortall bodyes Sinne dwelleth euen in the beleeuers and in the most righteous men in the world but yet raigneth not in them for I confesse it plainelye and it is too true that sinne indeede dwelleth in vs but yet to the great comfort of an afflicted conscience against Desperation I affirme it hauing the holy Scriptures for my teachers herein that although the roote of sinne the naughtie disposition and inclination to sinne remayneth alwayes strong in a Christian and neuer can be wholly vanquished before we put off by death this sinfull flesh of ours although I say it do dwell in vs yet it doth not raigne in any Christian beleeuer yet it is not able to damne a true faythfull beleeuer It can not I say damne vs for as much as we are in Iesus Christ and that we do fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and do feele and perceiue our selues to be assayled sometimes by the strong temptations of the Diuell and the flesh This is it that S. Paule writeth of when he sayth There is now no dampnation to them that are in Christ Jesus Rom. 8. â— which walke not after the flesh but after the spirit The remaynent roote of sinne dwelleth alwayes in vs but wee like vnto licentious worldlinges giue it not the bridle and suffer it not to range too farre and to take too deepe a roote but wee breake it tame it and make it subiect vnto vs by walking after the spirit c. and then nothing more sure then that there shal be no condemnation at all vnto vs thereby neither any cause of Desperation thereby for that we are iustified by our Fayth and deliuered from sinne to wit these sinnes which might condemne vs the roote originall and mother of sinne yet notwithstanding still abyding remayning and dwelling in vs against which we warre and striue as long as we continue in this life but the victorie remayneth to our Chieftaine head-Captaine Iesus Christ by the law of his spirit which maketh vs to liue in him and hath set vs free from the right of sinne and death in such sort that we may no more feare sinne nor death by Iesus Christ who hath ouercome all for our wealth and hath reconciled vs eternally to his Father who as our deare Father from hence-foorth will shew fauour vnto vs for the loue of Ies s Christ his deare Sonne and so will take from vs all our sinnes as though we had neuer committed them Euen so doth he promise saying Mich. 7.18.19 God is one God willing to shew vs grace and mercie hee will â—uâ—â—e to vs and will be fauourable and hee will t ke away our iniquitus and cast our sinnes into the deapth of the Sea And againe it is sayd of Gods wonderfull mercies The Lord is full of compassion and mercie 〈◊〉 10â— 8 â— 10 c. long suffering and of great goodnes Hee will not alwayes be chyding neither keepeth he his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities For looke how â—igh the Heauen is in compa isoâ— of the Earth so great is his mercie also towards them that feare him Looke how wide aâ—so the Fast is from the West so farre hath he set our sinnes from vs. Yea likâ— as a Father pittieth his owne children euen so is thâ— Lord mercifull vnto them that â—â—â—â—e him For he knoweth whereof we be mâ—â—e he remembreth that we are but dust c. Of the great mercies of God towardes sinners read more in Psal 145 8.9 and 147.8.10 in Ioel. 2.13 Math. 18 11. 2. Cor. 1 3. Places of holy Scriptures setting foorth gods great mercies Ephes 2.4 1. Tim. 1.13 vnto the 18. verse Surely these places are wordes of most rare and singular comfort and they be certaine sinne sure and vnchangeable spoken and pronounced by the eternall veritie it selfe and therfore not to be mistrusted or despaired of But yet let vs take heed least that verse be verified in vs Stulti dum vitant vitia in contraria currunt Let vs not abuse Gods mercies making a cloake thereof to couer our sinnes Let vs not presume too farre and say as in Ecclesiasticus 5.6 The mercie of God is great hee will forgiue my manifolde sinnes for mercie and wrath commeth from him c. CHAP. IIII. The fourth Chapter concerning the Remedies to be vsed against the Fourth cause of Desperation arysing of the doubts suggested by the Diuell vnto many men to bring them into despaire of their saluation by meanes of the small number of those that shal be saued in comparison of the great number of the reprobate GReat in deed is the power and manifold and marueilous are the pollicies deuices wyles subtilties assaultes and suggestions wherewith and whereby that wylie Foxe A catalogue or rehearsall of many thinges â—hereby the Diuell crafâ—ily tempâ—eth men to sinne desâ—eration that old bitten Dogge that subtill Sathan the Diuell dayly and howerly practiseth to entice allure and euen as it were to force multitudes of men heere on earth into one sinne or other wherevnto he findeth and prooueth them to be naturally enclyned and last of all vpon one occasion or other into Desperation How the diâ—â—l tempteth by riches If he espieth a man to he rich and to haue worldly blessinges through the gift of God
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