bodily death but becommeth eternall Whosoeuer then he bee that is once surely catcht in this net of desperation hee needes no mo accusers to come against him then his former vnrepented sinnes which lye at the doore to arrest him his owne heart will giue euidence against him and his owne iniquity wil plead him to be guilty and that to his owne face Vpon consideration of these things I haue now in this treatise following good Christian Reader endeuoured my selfe to set downe First a definition of Desperation then the grieuousnesse thereof after this certaine principall causes thereof together with remedies for the same and lastly a generall preseruatiue against Desperation arising of what cause soeuer To the intent that the Children of GOD falling by some occasions into some degrees of it for if it rage in extremities in the opinion of some learned Writers it is an euill incurable and vnrecouerable may with the more case and quietnesse bee recouered and saued as it were out of the Diuels clawes euen out of as great danger as euer were the poore Sheepe that Dauid tooke out of the Beares or Lions mouth 1 Sa 17. Accept heereof gentle Reader â—â—h no worse a minde then I haue atâ—mpted to bee the Writer and then â—oubt not but it shall either miniâ—r vnto thine heart some comfortable Physicke or else giue thee occasion to seeke reade or collect a better Thine in all Christian affection W. W. The Contents of this Booke entreated of in euery seuerall Page as followeth A Definition of euery thing which is to bee â—puted or reasoned of is necessary 〈◊〉 wherefore The Definition of Desperation of two sorts Page 1 Two kindes of Desperation the one wicked 〈◊〉 other good and holy pag. â— Three thinges especially to be noted in the Treatâ— of Desperation Page â— GOD is constant and faithfull and how aâ— wherein Page â— The duty of the faithfull towards God in regaâ—â— of Gods faithfulnes towards him Page â— The horriblenes of the sinne of Diffidence Mistruâ—â— or Desperation Page â— When especially the Diuell beginneth to tempt 〈◊〉 Desperation Page â— What kinde of Phisicke and Surgery the Diueâ— practiseth Page â— The absurd dealing of such as yeld to Desperation Page â— What great inconueniences they fall into that yeeâ— to Desperation Page â— Saint Bernard his opinion concerning the haynousnes of the sinne of Desperation Page â— Scilla and Charibdis is not so dangerous as Desperation Page â— The dangers of Desperation Page 10 11 Of the degrees by which the Diuell draweth meâ— into Desperation Page 13 The Diuell the chiefe cause of Desperation Page 13 The forerunners of Desperation Page 14 â—hat the Diuell will obiect to bring vs to desperation Page 15 â—norance the second cause of desperation Page 16 â—norance the mother of Desperation Page 17 â—eruitude or bondage of sinne the third cause of â—esperation Page 17 â—he wofull effects of sins Page 18 â—he fourth cause of Desperation Page 18 â—he manifold aduersaries of mans saluation all â—hich the Diuel vseth as meanes to Desperation Page 19. â—he fift cause of Desperation Page 20 21 â—he sixt cause of Desperation Page 22 â—ong custome groweth into a second nature Page 22 â—he first preseruatiue against Desperation Page 88 â—n example shewing that many men put more trust â—n mortall man then in God Page 89 â—nother proofe that many put more trust in mortall 〈◊〉 man then in God Page 90 â—he second generall helpe against Desperation Page 91 â—he third generall helpe against Desperation Page 92 â—hatsoeuer could be looked for at Gods hands or whatsoeuer man could be charged with that hath Christ performed Page 93 â—he fourth generall helpe for the auoyding of Despeâ—tion Page 94 The fift generall helpe against Desperation Page 95 â—aint Paul and Saint Iames their counsell against the temptations and assaults of Sathan Page 24 〈◊〉 description of the Armour with which Saint Paul would haue Christians to resist the Diuell Page 25 The first kind of Armour to resist the Diuell with Page 25 The second kinde of armour werewith the Diuell is 〈◊〉 to be resisted Page 25 Whereby the Diuel is emboldened to tempt wherby on the other side he is discouraged Page â— The third kind of armour against Sathan Page â— The fourth kind of Armour against Sathan Page â— What â—aith is Page â— The stâ—t kâ—nd of armour to resist the Diuell Page â— The Scriptures do minister store of Armour agaiâ— euery kind of temptation Page â— The sixt kind of Christian Armour Page â— Remedies against igno ance Page â— The danger of wilfull Ignorance Page â— What the Ignorant must do Page â— Counsell very necessary for the ignorant Page â— What the ministers of Gods word are Page â— How the Ministers of Gods word are to bee accoâ—ted of Page â— Of the great seruitude and bondage of sinnes and the remedies thereof Page â— Examples tending to the strengthening of our Faâ— Page â— Hope and Patience against Desperation Page 39. 4â— Wherefore Christ came into this world Page 41. 42. 4â— What manner of righteousnes God requireth at oâ— hands Page â— Sinne dwelleth euen in the beleeuers in the mâ— righteous in the world but yet raigneth not neythâ— can it condemne them and why Page 46 4â— Places of Scripture letting forth Gods great merâ— Page 4â— A Catalogue or rehearsall of many things whereâ— the Diuell craftily tempteth many men to sin aâ— Desperation Page â— How the Diuell tempteth by riches Page â— How the Diuell tempteth by pouerty Page â— How the Diuell tempteth by friends Page â— â—ow the Diuel tempteth by enemies Page 52 â—ow the Diuel tempteth by carefulnes Page 52 â—ow the Diuel tempteth by security and carelesâ—es Page 52 How the Diuell tempteth by strength by health ablenesse of body beauty by honour and dignity by quicknes of spirit and sharpnes of wit Page 52. 53. How the Diuel tempteth by Gods word how hee wil abuse wrest and misapply Gods word Page 53. 54. The true vse of those Scriptures which the Diuell seeketh to abuse to bring men to Desperation thereby Page 55 The comforts and commodities of the crosses and aflictions of Gods children Page 57 58. Why God sendâ—th euils to his children and how he sendeth comforts in the midst of euils Page 59. How God loueâ—h and dealeth with his children Page 60 Gods â—odâ— of what sort they are Page 61 What God séeketh to worke by dealing hardly with his children Page 62 Goâ—s affection to his children like vnto a kind louing mothers affection Page 63 64. God dealeth with his children as Phisitions Surgeâ—ns do with their Patients Page 65 God vseth sometimes the seruice and ministry of Diuels and of wicked men Page 67 The wicked are not beâ—tered by their troubles and aflict on s Page 67 Whence it commeth that afflictions and crosses profit Gods children Page 67 The conceits and opinions of the wicked in their aduersities and troubles
Page 68 69 The ends that the Diuell brings the wicked vnto by their aflictions troubles and crosses Page 70 Two commodities to bee reaped by the liues and manner of the deaths of the wicked Page 71 The great danger of customâ— in sinne and of delaying of amendment of life Page 71 72 A comparison shewing the danger of long custome and wâ—ltring in sinne Page 72 73 Whence repentance and amendment of life are to be had and how they are to be come by Page 74 Many are and may bee deceiued in the manner and time oâ— their repentance Page 75 A note for such as defer repentance vnto their last day Page 75 Examples shewing that it is dangerous trusting vnto the last howre Page 76 Notable examples of sodaine and vnprouided death out off holy Scriptures other writers Page 76 77 78. A catalogue or rehearsall of sundry lets and impediments which oftentimes fall out when we come to our last houre to hinder and pur by that late repentance which so many trust to at the end of their liues Page 81 82 The effects of choller in time of extreame sicknes Page 82 The manner how the Diuell will busie himselfe to hinder repentance at our last pant Page 38 The example of Ioseph of Arimathia most worthy to be imicated Page 85 The vse and custome of the Egiptians to bridle euill actions Page 86 The notable and imitable example of King Ezechias Page 86 Finis Of Desperation CHAPTER 1 The first Chapter conteyning the Definition and Diuision of Desperation M T. Cicero that most worthy Father of the Roman eloqueÌ„ce was of that mind A definition of euery thing which is to be disputed or reasoned of is necessary and wherfore that euery thinge which was to be reasoned disputed of should first begin at the definition thereof that â—o it might briefly be vnderstood what the substance of the matter was whereâ—f reasoning or disputation was to be â—olden Of the like opinion and minde â—m I at this present concerning the â—angerous peste of most wicked and â—amnable Desperation being the matâ—er which now I haue in hand through Gods assistance to write of Definition of Desperation is of two sorts The Definition then of Desperation I finde and read to bee of two sortes as concerning the words and yet in sense and substance of matter little differing one from the other Whereof the one is Desperatio est horribilis mentis cordis seu coÌ„scientiae â—repidatio ex sensu irae diuinae propter peccatum concepta cum metu aeternae damnationis The first Definition of Desperation sine vlla expectatione veniae Desperation is an horrible feare or trembling of the mind and heart or conscience conceiued through a sence and feeling of Gods wrath for sin with a feare of eternal damnation without all expectation or hope of pardon or forgiuenesse thereof The other which is a far more ancient Definition is this Desperatio est malum quo quis diffidit de voluÌ„tate dei The secoÌ„d Definition of desperation aestimaÌ„s malitiam suaÌ„ magnitudineÌ„ diuinae misericordiae bonitatis excedere Desperation is an euil through which a man mistrusting despaireth vtterlie is past all hope of the good will of God verily thinking that his naughtines or sins excell the mercies and goodnes of God according to that saying of the first desperat man Cain Mine iniquitie is greater then can be pardoned Gen. 4.13 Gen. 4.13 Thus it being made plaine and easie what desperation is by these aforesaid Definitions it followeth in the next place to procéed after the same order that the said Cicero vsed that I speak of diuision of Desperation Two kinds of Desperation the one wicked the other holy which I likewise finde and read to be of two kinds the one a wicked kind of Desperation of Gods promises power goodnes mercy towards sinners the matter which here I am to entreat of The other an holy Desperation of a mans owne power in the obtaining of eternall life conceiued and wrought by a sense or feeling of a mans owne defects infirmitie corruptions Concerning this former kinde of Desperation being especially the marke which I would haue poore silly distressed soules to haue a diligent and a watchfull eye vnto to the intent that both my selfe and my poore brethren liuing and warring yet with mee in the militant Church of Christ here on earth may be the better fore-warned for that as they say Tela raeuisa minus nocent of this most subtil â—nd deadly stratageme concerning this most dangerous and fatal assaulting engine of the Arch-enemy of our soules this deepe dispayre and diuelish soule-poyson I haue thought good by the penning of this short Treatise to put my selfe and others in remembrance of these three points Three thinges especially to be noted in this Tr atise of Desperation to wit first of the haynousnesse grieuousnesse and pernitiousnes of Desperation Secondly of the causes thereof and thirdly of the remedies CHAP. 2. The second Chapter wherin is described how hainous grieuous hurtfull and pernitious the sinne of Desperation is IN sundry and manifold places of holy Scriptures are we taught that Goâ— is faithfull 1 Cor. 1.9 2. Thes 3 3 1 Ioh. 1.9 2 Co. 1.20 faithfull in his words anâ— true in all his promises All the promises of God are Yea and amen Faithfulâ— in his mercies for they neuer fayle 〈◊〉 Faithfull Iust True are his waies 〈◊〉 according to the song of the holy Angells GOD is constant faithfull how and wherein Reu. 15.3 Yea moreouer God is carefull for the Faithfull and hatâ— promised to be their God Reu 15.3 2 Cor. 6.18 and they shall be his people It is thy duty therfore O Man to doe GOD this honour to belieue without all wauering doubting or despairing The duty of the faith full towards god in regard of Gods faithfulnes towards him that GOD hath both Power and Will to doe all thinges that hee promiseth and not to permit any such cogitations thought or conceite once to enter into thine heart as that God should proue himselfe a lyer or that it should not come to passe which he hath promised But if thou once suffer the distrust and diffidence in Gods promised mercies through the multitude of thy sinnes and the grieuousnesse of thine offences through the nature of â—inne it selfe and the crafty ingestion and â—uggestion of Satan to take hold of The horriblenes of the sinne of Diffidence Mistrust or Desperation and possesse thine heart O horrible and â—rieuous is this last sin of Despayring â—hich thou addest to thy former sinnes â—o hainous so hurtfull and pernitious â—s this thy sin of Diffidence and distrust â—n Gods mercies to be obtained accorâ—ing to his promised word that I may â—y of thee Aug in lib de vtilitate paenitentiae agendae as S. Augustine said of Iudas â—e traytor
the middest of the bondage of sinne for sinne is the death and damnation of the â—oule Now hee cannot saue vs except sinne bee first taken from vs And therefore and for this cause came Iesus Christ the Son of God Ioh. 8. and hee hath declared himselfe to the world to the end that he should take away sinnes and should destroy the workes of the Diuell If it bee so that Iesus Christ be come into the world to take away sins and if the same were his intent and his message the purpose of Iesus Christ shall not fayle at all and his message remaineth stedfast and true he then without all doubt hath taken away this which the Diuell would perswade vs to be a cause of Desperation this great seruitude and bondage of sinne from all those that trust in him and do verily beleeue and perswade themselues in the bottome of their consciences that it is most true but yet how comes this to passe to wit by Iesus Christ onely by his owne free grace and mercy by the benefitts and merites of himselfe who is our onely Sauiour without any other meane or merit Ioh. 1.29 for he is the only Lamb of God which taketh away the sins of the world As also S. Peter said to the Iewes Act. 4 12. There is none other saluation but onely in Iesus Christ for among men there is giueÌ„ none other name vnder heaueÌ„ wherby we must be saued And so Christ himselfe said after he was risen from the dead It must needs haue bin Luk. 24.44 that Christ must haue suffered death that he must haue risen the third day froÌ„ the dead that ameÌ„dmeÌ„t of life forgiuenes of sins must be preached in his name to all people to all nations O hoâ— sweâ—te and comfortable are these worâ—s and sayings of God which is the onely eternall truth indeed O how worthy are they to bée laid vâ— in the depth of our hearts and to haue our whole confidence reposed freely vpâ—n them And to the Collossians it is saiâ— Collos 2 God hath quickened vs which were dead in sins with Iesus Christ forgiuing vs all our trespasses hath put out the hand-writing that was against vs he euen took it out of the way fastened it on the Crosse What meaneth he by this but onely that Iesus Christ hath taken away the obligatioâ— of our debt to wit that we did owe for our sinnes and hath taken it tied it wi h himselfe vpon the Crossâ— â—ath indéed paid it full bitterly wâ—o also is for vs will surely take away this grea seruitude bondage of sin whâ—ch the Diuel would vse as an instrument of Desperation against vs in case we wil belieue his word that we can setle our minds quiet our hearts to account esteeme his bitter passion and merits to bee so great and of such value that they are able effectuall and of sufficient strength to obtaine these oforesaid thinges for vs. And Christes prayer to his heauenly Father is heard and remaineth heard continually when he praied saying Ioh. 17 20 I pray not for these aloÌ„e meaning his three present Disciples but for them also which shall belieue in me through their word Wherefore the same prayer includeth euery one of vs so farre forth as wee belieue and place the same in our hearts and wholy repose our selues thereon And S. Peter saith Iesus Christ hath coÌ„manded vs to preach vnto the people Act. 10.42 43. to testifie that it is he that is ordayned of God a Iudge of the quick the dead that to him all the Prophets giue witnes that through his name all that belieue should receiue remission of sins Moreouer S. Paul saith 2. Cor. 5.21 God hath made him which knew no sinne sinne for vs to the end that wee should be made the righteousnes of God in him And here is to be noted What manner of righteousnes Godâ—â—quireth at our hands what righteousnes or Iustice goodnes that is which God requireth and esteemeth which is no other but that onely which dwelleath and holdeth vppon the Iustice Goodnesse and merit of Iesus Christ being vtterly ignorant of the Iustice or Righteousnes and goodnes which many do seeke in their owne good workes But yet when I stand so much vpon this point to prooue that our sinnes should be no cause of Desperation a thing which the diuell greatly vrgeth obiecteth against the conscience of an ignorant man for that our sins are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paid the ransome therof that we are become righteous by the righteousnes of Iesus Christ it is not here my meaning neither wold I haue any man so to mistake mee and mis vnderstand me that I thinke or would haue any other men to thinke hereby that there is no more sinne in vs or that sinne dwelleth not in these our mortall bodies Sin dwelleâ—h euen in the beleeuers in the most righteous men in the world but yet raigneth not in th◠〈◊〉 for I confesse it plainly and it is too true that sinne indeede dwelleth in vs but yet to the great comfort of an afflicted conscience against desperation I affirme it hauing the holy scriptures for my teachers herein that although the roote of sin the naughty disposition and inclination to sinne remaineth alwaies strong in a Christian and neuer can be wholy vanquished before we put off by death this sinfull flesh of ours although I say it doe dwell in vs yet it doth not raign in any ChristiaÌ„ beleeuer yet it is not able to damne a true faithfull beleeuer it cannot I say damne vs for as much as we are in Iesus Christ and that we doe fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and doe feele and perceiue our selues to be assayled somtimes by the strong temptations of the diuell and the flesh This is it that S. Paul writeth of when he saith Rom. 8.1 There is now no damnation to them that are in Christ Iesus which walke not after the flesh but after the spirit The remanent and roote of sin dwelleth alwaies in vs but we like vnto licentious worldlings giue it not the bridle and suffer it not to range too farre and to take too deepe a roote but wee breake it tame it and make it subiect vnto vs by walking after the spirit c. and then nothing more sure then that there shal be no condemnation at al vnto vs thereby neither any cause of desperation therby for that we are iustified by our faith and deliuered from sinne to wit these sinnes which might condemne vs the roote originall and mother of sinne yet notwithstanding still abyding remayning and dwelling in vs against which we warre and striue as long as we continue in this life but the victory remaineth to our Chieftaine and head-Captaine Iesus Christ by
the law of his spirit which maketh vs to liue in him and hath set vs free from the right of sin and death in such sort that wee may no more feare sinne nor death by Iesus Christ who hath ouercome all for our wealth and hath reconciled vs eternally to his Father who as our deare Father from hence-forth will shew fauour vnto vs for the loue of Iesus Christ his deare Sonne and so will take from vs all our sinnes as though we had neuer committed them Euen so doth he promise saying Mich. 7.18 19. God is one God willing to shew vs grace mercy he wil turn to vs wil be fauourable he wil take away our iniquities cast our sinns into the depth of the sea And again it is said of Gods wōderfull mercies The Lord is full of compassiō mercy Psal 103.8.9.10 c long suffering of great goodnes He wil not alwaies be chiding neither keepeth he his anger for euer He hath not delt with vs after our sins nor rewarded vs according to our iniquities For look how high the heauen is in comparison of the earth so great is his mercy also towards them that feare him Looke how wide also the east is from the west so far hath he set our sins frō vs. Yea like as a father pittieth his own children euen so is the Lord merciful vnto them that feare him for he knoweth wherof we be made he remembreth that we are but dust c. Of the great mercies of God towards sinners read more in Psal 145.8.9 Places of holy Scriptures setting forth Gods great mercies and 147.8.10 in Ioel. 2.13 Math. 18.11 2. Cor. 1.3 Eph. 2.4 1. Tim. 1.13 vnto the 18. verse Surely these places are words of most rare and singuler comfort and they be certaine firme sure and vnchangeable spoken and pronounced by the eternall verity it selfe therefore not to be mistrusted or dispaired of But yet let vs take heed least that verse be verified in vs Stulti cum vitant vitia in contraria currunt Let vs not abuse Gods mercies making a cloake thereof to couer our sinnes Let vs not presume too far and say as in Ecclesiastic 5.6 The mercy of God is great he wil forgiue my manifold sins for mercy wrath commeth from him c. CHAP. 4 The fourth Chapter concerning the Remedies to be vsed against the fourth cause of Desperatiō arising of the doubts suggested by the Diuel vnto many men to bring them into dispayre of their saluation by meanes of the small number of those that shall be saued in comparison of the great nūber of the reprobate A catalogue or rehearsall of many thinges whereby the Diuell craftily tempteth men to sin and desperation GReat indeed is the power manifold meruailous are the polices deuices wiles subtilties assaults and suggestions wherewith and wherby that wylie Foxe that old bitten Dogge that subtle Sathan the Diuell dayly and hourely practiseth to entice allure and euen as it were to force multitudes of men heare on earth into one sinne or other wherunto he findeth and proueth them to be naturally inclined and last of all vpon one occasion or other into Desperation If he espieth a man to be rich How the diuel tempteth by riches and to haue worldly blessings through the gift of God then will he apply him earnestly by his prosperity to lull him asleepe in the forgetfulnesse of God in worldly Pleasures pleasant Vanities transitory delights comforts and solaces and by trusting in his riches to lift vp himselfe arrogantly aboue others to swell in pride and to contemne his brethren committing and that with great sawcinesse and boldnesse manie fond palpable and grosse errors and follies against Gods word euen as if hee should say Who is the Lord On the other side if a man be poore he laboureth therby to make him contemptible before the world How the diuel tempteth by pouerty to pinch and nip him with the want of many thinges necessary both for backe and belly that hee seeth before his face many others haue in great in aboundant measure he soliciteth him to steale Pro. 30.9 to take the name of God in vaine to seeke after gaine by vnhonest vnlawfull and vngodly meanes to murmure distrust blaspheme and despayre How the Diuell tempteth by friends Gen. 3.6 Iob. 2.9 Ester 5.14 If a man haue friends he will vse them as his instruments to tempt vnto some euill by their lewd and wicked counsaile as he did procure Euah to doe vnto Adam Iob his wife to Iob. Haman his Wife vnto Haman How the Diuell tempteth by enemies If thou hast enemies then will he prick thee foreward by their procedings and dealings against thee vnto vniust choller wicked anger and diuelish reuenge If thou be carefull for thy family wife and children he will take hold vpon that occasiō to stuffe thy heart with too much desire of hauing How the Diuell tempteth by carefulnes and getting by right or by wrong and thereby through extreame couetousnes make thee to forgoe all godlines and piety How the Diuell tempteth by security and carelesnes On the other side if thou be careles that 's it that he can make vse of also for as S. Bernard saith Infert diabolus securitatē vt inferat etiam perditionem c. In heauē Angels became diuels In Paradise Adam and Euah fel into disobedience In the schoole of Christ Iudas became a traitor to his Lord Maister al this saith S. Bern. through security and retchlesnes to keepe themselues in that good state wherein they were once set Hast thou strength thereby will hee take occasion to embolden and harden thee to doe iniury and wrong and to set vpon thy weaker Hast thou health and a strong able body How the Diuell tempteth by strength by health ablenesse of body beauty by those will hee induce and entice thée to one kinde or other of lewdnes and dissolutnes Hast thou beauty that will he make an instrument for bawdry an inticemēt and an allurement to voluptuousnes wanton delights Hast thou honour and dignity in the world How the diuel tempteth by honour and dignity thereby will he blow the bellows of pride audacity and boldnesse to oppresse to crush and tread vnder foote thine inferiours Hast thou viuacity How the Diuell tempteth by quicknes of spirit sharpnes of wit quicknes of spirit and sharpenes of wit and learning these also will he striue to abuse wrest to serue his turne to excogitate inuent and deuise a thousand vanities yea all the rare and excellent guiftes of God which God doth bestow on any man this Diuell this arch-enemy of mankind will leaue no waies nor meanes vnattempted to procure man to abuse the same to a cleane contrary ende if it were possible to that for which they were bestowed How the diuel tempteth by
forsake vs nor giue vs ouer for euer here is his mercy Auoid therfore Sathan once I say againe auoide cease to suggest or to ingest into any mans heart that he should think because that God doth crosse afflict him that therefore he doth hate forsake and vtterly casteth of those with whom he so dealeth for this is most true that as Christ Iesus hath taught vs to call vpon him by the name of a Father saying Our father which art in heauen so he loues vs as a Father for his sake and againe hee will be more mindfull of vs then our owne Mothers for why himselfe hath so taught vs and so promised as appeareth in Esa 49. How God loueth and dealeth with his children Examine and consider but a little the procéedings and dealings of Mothers and Fathers with their children therby shall you see and perceiue more clearely how God handles his children vnder their afflictions troubles and crosses It is the fashion manner of a good kind and naturall Father that faine would see good proofe of his child first to instruct and teach him in the vertuous course and waies of wel-doing Secondly to giue him oftentimes warning and monition to keepe him in that good way which he hath taught him Thirdly if words will not serue then to ierke him now and then with the rodde Fourthly in case his child being now growne vp waxe stubborne malapart and disobedient if he will needes spend his thrift wantonly prodigally and ryotously in ill company then comes his Father drawes him out by the eares and with a whip or cudgell beates him till his bones cracke All this he doth yet with a fatherly loue and a naturall kind affection to feare him and to tame him and as it were with violence to bring him to amendment not minding to forsake him nor vtterly to cast him off for euer Euen such as this is the dealing of our heauenly Father with his vntowardly stubborne and disobedient children For first he teacheth and instructeth them by the Ministers Teachers and Preachers of his holy word and will he giueth them often monitions warning to walke in his waies Gods rods of what sort they are and to liue in his obedience which if they despise and will not follow then he vseth his rods as pouerty sicknes diseases crosses in their children in their stocke in their crop and such like and when this will not serue nor doe any good but stil on they waxe obstinate and stubborne and care not neither for words nor warning for stripes nor gentle correction then God sendeth vpon them more heauy grieuous punishments as plagues pestileÌ„ces dearth casualties of fire wars losse of victory fire and sword captiuity and other such like great almost intollerable mischiefs and all these to worke in them acknowledging of God huÌ„bling theÌ„selues vnder the mighty hand of God sorrowfulnes of hart for their negligence in seruing of God What God seeketh to worke by dealing hardly with his children and true vnfained repentance and turning againe vnto God who then is as ready to receiue them as euer he was before and with mercy and louing kind benefites to blesse them Examples hereof holy scriptures afforde vs not a few but especially in the gouernment of Gods chosen people the Isralites wherein it doth plainly appeare that although God did oftentimes punish the disobedience falling away of those his people yet it euer prooued nothing els but the displeasure of a kinde and louing father which sought not their vtter ouerthrow but rather their reformation and amendment Let vs therefore in the like cases not despayre of Gods mercy but amend our former wicked course of life yeeld our selues patiently vnto our heauenly father reioyce in him in the middest of our troubles afflictions for as much as there is nothing more sure theÌ„ that if we returne to him but he wil likewise turn again vnto vs with a gracious fatherly mind heart good will In this behalfe also is God compared and likened vnto a kind louing mother Gods affection to his Children like vnto a kind louing mothers affection for like as a natural mother is very carefull watchfull diligent about her child she trimmeth it she dresseth it feedeth it nourisheth it praieth to God heartily for it and doth all the good she can for it with a most louing tender motherly affection yet now and then she is so disquieted in hir mind so mooued and prouoked by her childs peltishnes frowardnes and vnrulines that she is euen against her owne nature forced to bee angrye with it to chide it and sometimes to beat it Euen so like vnto this motherly dealing is the properly and naturall affection of God towards Mankind who as he would not the death of a sinner so neither delighteth he in any manner of griefe sorrow trouble or misfortune of man were he not sometimes stirred vp moued and prouoked through our frowardnes vnthankfulnes vnkindnes to chasten correct vs and like as a mother though she bee angry and offended with her câ—ild for a time yet her displeasure soone passeth away she giueth it not ouer she forsaketh it not she forgetteth it not for euer Euen after the like fashion doth God our heauenly father deale with man nay more mindful more kind and more pittifull is God towards vs This is most true the mouth of God himselfe hath spoken it for those are hiâ— words Can a woman forget her ownâ— child not haue compassioÌ„ on the son oâ— her womb Esa 49.15 though she should forget yet will not I forget thee And finally to draw to an end of this coÌ„parison eueâ— as a Mother when her child is impish peeuish and wayward menaceth and threateneth it to throw it away to a Begger sâ—arreth it with some bugs throsts Hobgoblins or such like and all to make it quiet and to cling the more vnto her so likewise our good Father when he seeth that we forget him make smaller rekoning of him then becomes vs waxe vnthankfull vntowardly to al goodnes declining and hasting on apace to follow all sin and iniquity then he sometimes sheweth vs tâ—e terrible faces of fearefull troubles and dangers and he will bring vs into great perrils yea and for our vnthankfulnes and other such like offences he will now then take away by one meanes or â—ther our health our wealth our peace our liberty our safety c. And all this doth hee to cause vs to turne backe againe vnto him to cleaue and cling the faster vnto him to pray call vpon him the more faithfully heartely and zealously for his help deliuerance to esteem better of his gifts when we enioy them and to be more thankefull for them when we haue them So that the very causes of all troubles crosses and calamities are not to worke in vs murmuring grudging despayre
but if we wil weigh them coÌ„sider them throughly to make good vse of them they may turne to our great profit and benefit and not to our hurt For like as a naturall Father mother doe so doth God loue vs when he smiteth vs he fauoureth vs wheÌ„ he seemeth to be most against vs when hee seemeth to be most angry hee aimeth most at our good for as S. August saith Melius nouit medicus quid expediat quam aegrotus The sicke man the patient neuer knoweth so well what is good for him as doth the Phisition God dealeth with his châ—ldren as Phisitions and Surgions doe with their Patients And therfore the Physitions Surgions wheÌ„ they sée no other remedy for the recouery curing amending of their sick corrupted infected patients vse to minister vnto them tart bitter harsh and vnpleasant things to feare burne and cut away corrupted rotten dead flesh with sawes yron and other such like instruments and all to saue cherish the sound and whole parts Ne parâ— sincera trahatur least that which is whole should by the other be corrupted infected and poysoned euen so doth God sometimes when he sees t is best for vs plague our bodies sharply and grieuously that our soule may be preferued and saued The Phisition in compounding of his best Triacle vseth Serpents Adders and other poysoned thinges that with the same he may driue out one poyson with an other How God vseth somtimes the seruice of Diuells wicked men Euen so God as by Histories plentifully in Gods Booke it appeares vseth the ministery helpe and seruice of Diuels and of most diuelish wicked men by them to afflict and chastice vs and yet to doe vs good withall afterwards burneth the roddes when he hath corrected and beaten his children with them a while It is not giueÌ„ to euery maÌ„ I must needes confesse to vnderstand this and to make this good vse of afflictions crosses and troubles laid vpon them for their sins sake for then should Pharaoh and many of his wicked courtiers like himselfe then should Cain The wicked are not bettered by â—heir troubles afflictions Saul Iudas Iscariot many other vile leaud and desperate persons beside in their manifold crosses troubles and aduersities haue turned vnto the Lord and beene saued But we must learne and know that aduersities Whence it commeth that afflictions and crosses profit Gods children troubles afflictions of themselues and of their owne proper nature cannot worke and bring such profits so much good vnto men But it is the spirit of God which resting in Gods faithfull children purgeth reformeth comforteth and strengtheneth them by these outward meanes worketh all these good thinges in vs And so whatsoeuer goodnes hath bene spoken of heretofore to befall men by meanes of aduersities crosses and troubles is to be vnderstood onely of the faithfull and godly which are taught and led by the spirit of God to consider rightly of them to make such vse of them that according as in the beginning of this Chapter it is truely said to theÌ„ that loue God all thinges worke togither for the best Rom. 8.28 Whereas on the other side in the vnfaithfull The conceites and opinions of the wicked in thieâ— aduersities and toubles vnrepentant and wicked ones they worke after another fashion are of cleane contrary operation whiles that they ascribe their aduersities and troubles either to blind Fortune and Chance 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 own sect faith and religion as did wicked Ahab to godly Elias or to the Magistrates 4. Kin. 18 or to the Ministers of Gods word or to Faith and religion it selfe or to the Planets Starres influences of the Elements yea and some wil I blame God himselfe as though they themselues were so innocent and blamelesse that God deales not well with them to lay vpon them such crosses punishments and so very busie they make themselues to shift off all blame euer to others faults And although their sinnes be multiplied to exceeding multitudes of offences yet they will not sée nor confesse any such thinges in themselues nor any thing consider nor regard the punishments of God laied vpon them and cleauing vnto them for the same But through their hardnesse of heart and want of faith which is the mother of all blasphemy and 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 heauy displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amend their liues but like vnto King Pharaoh the more God correcteth them the more obstinate they swarue decline and flie away from him being like vnto gracelesse children with whom neither words threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper nor lament with the mourner Mat. 11.17 Luk. 7.31.32 and so farre off are they from being recouered won and reformed by meanes of any crosses afflictions and troubles lighting on theÌ„ anâ— following them euer as the shadow doth the body that they will sooner burst out into al maner of impatientnes bitternes and spightfull poysonful rayling and blaspheming words 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 so at the length after heaping one sinne in the necke of an other the Diuel brings them on The ends that the diuell brings the wicked vnto by their afflictions troubles and crossss and by little and little winds them into that he gapes for namely into a reprobate mind and deadly Desperation in so much that at the last they fall too and yeelde to murthering hanging drowning o by other such meanes most miserably to dispatch themselues with their own hands like vnto Saul Achitophel Iudas so giuing theÌ„mselues ouer to the Diuell and as they liued for a while most wretchedly so they depart out of the world as diuelishly forgeting vtterly and al-together inconsiderate retchlesse carlesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and manner of the deaths of the wicked and manner of deaths the children of God may yet reap two commodities first they shal be eased of the great troubles disturbance and discommodities of the leaud and euill examples which they gaue to others whiles they liued And secondly they which remaine a liue after them may learn and take warning by their shamfull falls and by their terrible examples desperate deaths lay hould on repentance and amendment of their
liues before it be too late CHAP. 6. The Sixt Chapter concerning the remedies against Desperation arising and growing by long custome of sin by delaying putting off the forsaking of sinne from day to day The great danger of custome of sinnâ— of delaying of amendment of life IT is written that the continuall and long cu toâ—e of sinne and the delaying and putting off from time to time of the amendment of life is one of the greatest and most dangerous deceites cunning stratagems and pollicies which the enemy of mankind doth vse towards the children of Adam for hee is not ignorant how that like as links in a chaine one catcheth hold and hangeth by another and one draweth another Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on another and so euery day sinne is added to sinne so that by toleration and procrastination sin so mightily increaseth and by this meanes waxeth so headstrong that in the end the saying of the Poet proueth very true to wit Qui non est hodâ—e A comparison shewing the dâ—nger f â—ong â—ustome and wâ—ltring in â—inns cras minus aptus erit He that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit The Diuell knoweth wel enough how that like as old festred and long growne sores and diseases of the body are farre more dangerous more troublesome and harder to be healed require a longer time by much to be cured then if they had beene looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennesse such like being once long accustomed setled and hauing gotten an habit are either neuer or seldome and that with greater difficulty afterwardes rooted out then at the first beginning they might haue bene And so by these diseases of the soule the habit thereof hauing once taken root in man and the Diuell by them hauing gotten the surer hold and possession he endeauoureth and most diligently by all wâ—ies and meanes applieth to keep men still on in vre and practise wâ—th old and long accustomed sinnes vntill at the length in extreamity of sicknes towards the hower of death if not before he may by such causes and occasions plant and worke in the heart of man deep despaire to his vtter confusion for euer To resist therefore to remedy and helpe this canker-like creeping infectious euill let vs to day while it is yet to day study to turn againe vnto God cast out the Diuell and with him this great cause and occasion of desperation euen long custome of sinne and delay of amendment of our liues the thing that so hangeth on and presseth vs downe let vs in time while we haue time take a better course looking vp vnto Iesus Christ and set him before the eyes of our fayth as the onely marke to shoote at And for as much as we can not turne again to the Lord forsake our former wallowing in our former long accustomed sins except the Lord our God reach vs his helping hand to turne vs vnto him and that repentance is not in our own power to take it vp lay it downe at our owne pleasure Whence repentance amendment of life are to be had how they are to be come by 〈◊〉 and that of our selues wée can not put it into our hearts when we list exceept it first come from aboue for that it is an excellent and a rare gift of God Let vs earnestly and heartily with our humble feruent praiers beg the same at Gods hands Let vs practise much often hearing reading meditating the word of God and with care vse all ordinary meanes for the better and speedy attaining of it for it is not so easie a matter to come by as the world thinketh it It is not an howers worke when we lie on our death-beds that will serue the turne It is not Many are may be deceaued in the maÌ„ner time of their repentance Cry God mercy a little for fashion sake that will doe it It is not a coursing or mumbling vp of a few praiers at a mans last farewel the wil auaile And yet if we were sure that that would serue yet we are very vn-sure whether we shall haue time leasure and remembrance at our last gaspe to do that yea or no to trust to doe it at our last houre is but a broken staffe to be trusted vnto And yet it is not so vncertaine but on the other side it is as certaine that then we shall haue many byasses Note this you that deferre repentance vntill your last end many rubs and stoppes many impediments to lie in our waies and to hinder our course in going foreward at that time with last gasping repentance which many fond and foolish men relye so much vppon 〈…〉 â—â—st so much vnto passing away their dayes carelesly neglecting good opportunity when time serueth like vnto those fiue foolish Virgins that made no preparation aforehand to be in a readines to enter in with the Bridegroom till it was too late this is I say a very broken staffe to trust vnto a thing very doubtfull and vncertaine to depend vpon or to make any reconing of for a man to repent and cry God mercy and make himselfe fit and ready for God at his last houre because that very many in all ages and in all places haue been and are taken away oftentimes with a suddaine death haue neither that houres nor halfe houres leasure that they before spake of and trusted so much vnto Lu. 17.27 examples shewing that it is dangerous trusting to the last hower Gen. 19.23 When the World was eating drinking planting and building when they were most secure and carelesse then suddenly came the flood and ouerwhelmed them al. Though it were a faire morning at Loâ—s going out of Sodome yet by and by when they least thought of any such matter they were all suddainly destroyed When Nabuchadnezzar was most brag and thought himselfe most safe and sure Dan. 4.12 suddenly neuer dreaming nor once suspecting any such things was he pulled on his knées The Rich man thought himselfe neuer more like to haue liued Luk. 12.20 Acts 5 are two notable examples of suddaine and vnprouided death in Ananiaâ— and his wife then when he so busily made such great prouision and laid vp store for many yeares yet was his soule sodainly taken from him the very same night And what knowest thou O man that trustest so much and puttest off till the last day houre whether that day and houre may not come as suddainely on thee and as vnlooked for as it did on any of these Augustine and Ambrose did write one of them to the other what his opinion was concerning the state of an old Adulterer which in their time as hee was going in the night time to his Whore passing ouer
a Bridge in his way fell into the Riuer and so being drowned was taken away suddainely in the very purpose of his wickednesse hauing neitheir houre halfe houre nor minute to cry God mercy to repent and to pray in Ioannes Riuius a learned writer Lib. 1. de stultitia mortasâ—um in procrastinanda of good credit affirmed that in his time in a village of his country two old men lying with their Whores whom they had aforetime haunted Correctione vitae in one and the selfe same night dyed sodainly taken as it were with the manner hauing likewise neither houre nor halfe houre to prepare themselues in for the one was sodainely stabbed to death the other was taken with a sodaine Apoplexie wherof he presently gaue vp the Ghost And what knoweth any of vs all or what greater priuilege hath any of vs all but that we may be sodainely yreuented caried away in the middest of our sins as these were And whether we haue not the like examples of such hastye deaths heere in England whereby many of vs haue bin disappointed of these two or three houres at their last end to make vs ready in I report mee to the deaths of Earle Godwin Grimwood of Hitcham Earle Godwin his sodaine and fearefull death wherof the Earle after he had trayterously slaine the brother of King Ed. the third being charged afterwards by the King therwith at Windsor where he happened to sit at table with the King he falsly denied the fact and for his better excuse he falsly forswore it and besides all this hee moreouer tooke a piece of bread and put it into his mouth wished that hee might be choaked thereof if hée were guilty of his blood and it followed indeed according to his desire for hee being choaked therewith yéelded vp his Ghost and fell down dead in the presence and sight of all at the Table from thence was had to Winchester to be buried Grimwood his sodain and fearfull death And likewise the said Grimwood of Hitcham in the County of Suffolke knowne to be a wilfull fursworne man in the haruest time next after his periury feeling of no pain complayning of no disease being strong and able to labour as he was stacking vp corn sodainly his bowels fel out of his body wherof immediatly he died most miserably But what need I to stand bestowing time paper and inke troubling both my selfe future Readers in setting downe the manner of the sodain deaths of many men seeing that both holy and prophane writers dayly experience it selfe may fully fraught store and furnish vs with infinite examples of this sort And what charter priuiledge or certain hold of life hath any of vs all more then these heere before recited or thousands of others in the like case haue had O let vs not presume therefore to run on headlong in the long and hardened custome of our sinnes not to delay and put off the reforming of our wicked liues vntil the last houre And although we be not stricken with suddain death but haue both certaine dayes and houres before our death yet as I before said full many are the stops lets and impediments which both may and also dayly doe fall out to hinder and put by this late repentance A catalogue of lets impâ—diments which oftentimes fall out when wee come to the last houre that hinder and put by â—hâ—t l te repâ—ntance wh ch so maâ—y trust vnto that so many will needs trust vnto and make all their reckoning of putting of from day to day and from yeare to yeare till this last time approach and fall on them indeed For so long as the extreamities of sicknes do nip and pinch our mortall bodies the dolours pangs pains racking tormenting our flesh will keepe our mindes so occupied somtime calling on the Phisition for helpe sometime turning tossing and seeking for ease in euery corner of the bed yea from bed to bed while strength doth serue sometimes taking this receipt and sometimes that as the Phisitions shall minister sometâ—mes turmoyled and occupied both in minde and body by the working and purging of the Apothecaries drugs receiued sometimes disquiet and brawling with those that are attending about vs crying out on them as though their vsing and handling of vs weare the occasion of our greater pangs and paines with these and such like cercumstances are both bodies and minds exercised and vexed so long as the vigour and strength of flesh and blood are able to indure and hold out and so busied here-with continually that wee seldome haue any rest or leasure to frame our selues to any quiet calling on God to any repentance or vnfaigned and zelous crying for mercy for if we sometimes endeauour our selues to begin to go about it yet behold one thing or other soone striketh all out of minde disturbs vs so that neuer a whit the better but if after the powers sences of our bodies be once worn and weakned and the feeling of the extreame dolours and panges of the sicknes be mittigated whereby the body after a time of wrestling and wearying of it selfe is now some-what quieted and so the mind more setled wâ— then begin againe to take better hold yet still on either the care of children wife for want of sufficient prouision for them or griefe to depart from them or the remembrance of lands goods houses possessions other worldly treasures the loue liking delights whereof haue possessed our hearts all our life time before will now so afresh enter trouble our heads minds that yet time serues not for to continue any such godly and christian exercises as wee in health-time when wee should haue done it made no accompt of and deferred vntill the last houre The effect of choller in time of extreame sicknes Sometimes are we troubled and diseased with melancholly and frenzies choller shooting vp into our braines with such crampes convulsions caused by much euacuation such abundance of choller in our veines that hereof followes the naturall effects rauings blasphemings vnsensible talking wrything of the lips strange and vn-accustomed wresting and turning of the neck buckling of the ioynts and whole body yea often-times such extraordinary strength that three or foure men cannot hold vs nor rule vs without bonds With these and such like strange effects are many men depriued not onely of the right vse of the parts of their bodies but also of their reason and right wits last of all of life it selfe Are not heere then lets enow from the performance of that amendment of life and crying God mercy which we put off in our life time Put case that we be neither cut off with sodaine death nor annoyed at our last end with any of these aforesaid lets and impediments of strange diseases and extraordinary effects thereof nor with any other such like noysome troublesome circumstances or
THE ANCHOR of FAITH Vpon which A Christian may Repose in all manner of Temptations Especially in that Great and Dangerous Gulfe of DESPERATION Wherein so many ouer-whelmed with the weight and Burthen of their Sinne and not resting themselues by the Hand of Faith vpon the Promises and Inuitations of CHRIST haue with Caine and Judas most fearefully fallen and shipwrackt themselues to the vtter Confusion both of Body and Soule for euer PROV 18.14 The Body will beare his infirmitie but a Broken and wounded Spirit who can beare St. August in lib. de Vtilitate poenitentiae agendae Least wee should increase our sinnes by despayring the gate of Repentance is set open vnto vs. Least by presuming the day of our Death is concealed from vs. LONDON Printed for Robert Wilson and are to bee sold at his Shop at Grayes-Inne new Gate in Holborne 1628. A PREFACE TO THE Christian Reader IT is a Wonder of the World a wonder to bee seriously marked and diligently considered of and a wonder being seriously marked and diligently considered of worthy to bee deepely wayed and inwardly to bee laid vp in mâ—nâ— hearts as a thing most necessary profitable and auaileable to Christian piety and euerlasting felicity both of soule and body The thing 〈◊〉 bee â—dred 〈◊〉 seriouâ— to be â—sidereâ— to see and to thinke of it how carefull watchfull diligent earnest and painfull almost all the world euery where is to auoyde to preuent to cure and to remedy all such troubles crosses griefes maladies infirmities and sicknesses as do or may befall the body And on the other side to see or finde so few watchfull carefull and painefull to auoid preuent cure or expel the most dangerous wounds of the Spirit the troubles of the conscience or desperation a mischiefe of all other mischiefes most needfull to be looked into 〈◊〉 seâ— thing 〈◊〉 bee â—dred â—nd seâ—sly to 〈◊〉 â—d of It is a wonder to see and consider how many there are in the World which either loath and are affâ—aide of bodily sicknes or loue like health will send for and seeke run and ride after bodily Phisitions and enquire after the best the most expert most skilfull of them to learne by their direction and to bee aduised by their counsaile though it cost their purse full deare how to purge and auoide such corrupt humours as may breede though not presently bring forth noysome diseases and sicknesses how carefull and how scrupulous they are to keepe a temperate order and a dyet in eating and drinking and how moderate they will be in sleepe and all other bodily exercises And on the other side how few there bee in the World that will either abate their sleepe forgoe their pleasures abridge their dyets or seeke after the spirituall Phisition or prepare Phisicke to purge and expell those dangerous peccant humors of notorious and hainous sinnes which in time will both breede bring forth the most deadly disease of Desperation the very Peste of soule and body for euer It is a wonder to see The 〈◊〉 thing bee â—dred how many abhorre and are affraid of worldly pouerty and for the auoiding thereof and for the loue and liking of transitory riches will with great carke and care rise vp early and late take their rest they will fare hardly and go clad full barely they will hazard both bodies and soules they will toyle and teare their flesh in vnmeasurable labours by land and sea bee the weather faire bee it foule per mare pauperiem fugientes per saxa per ignes And yet on the other side how few can abide any costes charges or paines to escape and remedie spirituall decayes to auoyde pouerty of conscience or in time before it be too late to beware that they be not plunged ere they 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 It is a lamentable thing to behold how many in the world will vndertake and attempt any thing â—ing to â—menâ— bee it neuer so chargeable troublesome not sluggish nor sleepie not carelesse and slothfull but most earnest and watchfull most careful and 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 honor and vnfatigably seeke to attaine fame and highly account of it to be gazed on talked of with the eyes and tongues of all men And againe how few take any care at all or once endeauour themselues to auoyd shame confusion in the presence of the Almighty to become glorious in the sight of GOD and his Angels and to vse and exercise any of those good meanes and instruments ordained and appointed of God for the increase of Faith Hope and Charity and for the weakening and abandoning of all desperation and diffidence in Gods infinite mercies and infallible promises It is a lamentable thing to marke and consider how vigilant careful The secoÌ„d thâ— to bee â—mented and heedfull many of the wiser and circumspecter sort of men of this world will bee to escape and auoyd all the penalties paines and punishments prouided and set downe for offenders of mortall mens lawes how painefull they will be in Penall Statutes how skilfull in euery branch of the Ciuill Lawes least they should ignorantly incurre the dangers of imprisonment of losse of landes forfeytures of their goods or death it selfe Many haue greater care of mortal mens laws then of Gods lawes But the mighty God the only highest Law-giuer that Lord of Lordes and King of all Kings Let him ordeyne publish and proclaime his Lawes Statutes and Ordinances to be hearkned vnto obserued and kept and that vnder neuer so rigorous and Seuere conditions punishments and penalties How few men will search his Booke of Statutes and Lawes How few are affraid of his not temporary but euerlasting threatninges and punishments contained in his Lawes and how few men regard esteeme and thankfully embrace his couenant of reconciliation set forth in his most ioyfull and comfortable Gospell And yet most certaine it is that all these aforesaid things so much to bee wondred at and so greatly to bee lamented for so lightly looked on so smally regarded and so little thought on many such other of the like fraternity and order of disorders sins being delighted in and securely continued in without all care or indeauour to forsake them in time by repentance true returning to the Lord doe first breed or in gender and afterwards bring forth Desperation then the which all the Furies and Diuells in hell cannot lightly excogitate nor find out a greater torment or a more intolerable paine and that because that all other torments penalties and paines are but temporall and pursue men no further then bodily death but this endeth not with
rest of the Apostles saying Men brethren Act. 2. what shall we do Euen thus I say let vs come vnto Gods Ministers Counsell fâ—r the ignorant very necessary and confesse acknowledge our great blindnes and ignorance and say vnto them Help vs instruct vs teach vs set vs in the way guid vs in the paths of the knowledge of God and of our saluation What the true Ministers of gods word are for surely they are the Phisitions and Surgions of our soules so that if wâ— repayre vnto them they shall giue vs tâ— drinke of the holesome waters of knowledge to quench our thirst of Ignorance they are the dispencers of the manifolde graces of God the Lords Stewards to giue each one of vs our portions in due time We haue not Christ alwaies amongst vs as appertayning to his bodely presence but as himselfe saith we haue the Poore alwaies amongst vs euen so also we haue not Christ himselfe that body I meane which sitteth at the right hand of God the father alwaies with vs but yet our Lord Christ ascending vp on high gaue vnto men among other giftes this gift also if we could rightly coÌ„sider of it of no smal value eueÌ„ Pastors Doctors that is the Ministers of the Gospell of Christ that might instruct informe and teach vs in the way of life that might declare vnto vs the secret counsailes hiden misteries of God How the true ministers of Gods word are to be accounted of thet might arme vs with the Sword of the Spirit which is the word of God to encounter resist our deadly enemy the Diuel therwith Let vs ioyfully receiue them for who so receiueth them as they ought to be receiueth also with theÌ„ him that sent them whose Messengers they are Let vs heare them for they bring vnto vs the word of life Let vs giue credit vnto the Lords Ministers Glory vnto the Lord himselfe that hath giuen in his great loue this blessing vnto vs to haue his messengers and Ambassadours abiding among vs to declare and make known vnto vs by them what his own good will and pleasure is in all thinges to the auoiding of this blind ignorance the very mother of Desperation and so consequently of eternall Damnation with the Author thereof and his cursed Angels for euer CHAP. 3 Of the great seruitude bondage of sins and of the remedies thereof COncerning the great seruitude and bondage of sin being the third before noted cause of Desperation for the helpes and remedies thereof this haue I briefly to say that what though we haue bin seruants vnto sinne and haue bene pressed and surpressed with the bondage thereof so that we must néedes confesse vnlesse we should proue our selues lyars and thrt there were no truth in vs that we through our often doing of those thinges which we should not haue done on the other side through our leauing off those things vndon which we should haue done haue most iustly deserued Gods threatned curses and plagues to light on our bodies our soules our children our stockes our croppes euery thing else we goe about put our hands vnto What though our sinnes fight against our soules and gnaw our consciences and be ready euen out of hand to lead vs into the most dangerous state of Desperation Examples tending to the strengthning of our faith hope and patience against desperation What though wee haue contended fallen out with our brethraÌ„ as did Paul and Barnabas who were so hot in contententioÌ„ one against another that they forsooke one an others company in high displeasure and heat of their stomacks the one taking with him Luke the other Iohn What though wee haue yeelded vnto practised and followed Oppression Extortion polling pilling and wresting that wee can by hooke or crooke from our brethren Luke 19 2 So did Zaoheus yet notwithstanding after his repentance his forsaking ceasing from bad getting his restitution and almes giuing receaued that most chearefull and comfortable saying of Chiist This day is saluation entred into thine house Luk. 19 9 What though we haue bin théeues robbers stealers of our neighbours goods so was the théefe that was crucified with Christ and yet vpon eis humble contrite and sorrowfull confession of his sinnes he heard this most sweete word from Christ This day shalt thou be with mee in Paradise What though we haue murthered and shâ—d the blood or caused the bloud to be shed of some of our brethren so did Dauid to Vrias and yet vpon his zealous inward true vnfained sorrowfulnes repentance hee was not taken away in his sinne but found pardon And so did the Iewes which put to death the Lord of life 〈◊〉 Manasses was an Idolater he defâ—â—â— thâ— Temple of God hee with stood 〈◊〉 beat downe the truth 2 Kâ—â—â— hee set vp Idoâ—â—â—ry he was a coniurer a Southsaâ—â—◠〈◊〉 shed aboundance of Innocent 〈◊〉 so that the streets flowed therewith he committed more abhominations theÌ„ the Cananites or Amorites whoÌ„ for their filthines the Lord cut off out of the land of the liuing he sacrificed his sonnes and daughters to Diuells and yet vpon his true returning to the Lord from the bottom of his heart he found fauour and mercy If our sinnes then 2. Chr. 33. or the sins of any one of vs were as grieuous as euer were the sins of Manasses yet vpon our true and vnfained returne to the Lord shall we despayre of his mercy shall we or may we or daie we thinke that the mercy and power of the Lord is shortened or that God is not the sâ—â—â—e God he was Is he not as ready to pardon forgiue sinnes the sinnes of a mâ—â— repenting returning faithfully câ—â—ling vpon him as euer he was the sinnes of Manasses All these examples and many more are written for our learning comfort strengthning of our faith hope and patience that we should in no wise despayre vpon our true repentance neither for the multitude nor grieuousnesse of our sinnes And likewise also it is written for the brusing as it were euen for the breaking of the backe of all damnable Desperation and to hold the hearts and to restore the fainting and dull spirites of all such as the seruitude and bondage of sinne this our third cause of Desperation doth vexe and presse downe It is I say written that the Sonne of man is come to saue mens liues Luk. 9.56 And he himselfe hath said I am come to call not the iust but sinners Math. 10. Math. 20 Ioh. 3. Wherfore Christ came into this world And againe Iesus Christ is come to giue his life a redemptioÌ„ for many Also God the father hath not sent his Son to iudge the World but to the end the world may be saued by him Now what is it to saue not to iudge but to deliuer from death and damnation wherein we lay in