fayth hope patience against Desperation who were so hâ—at in contention one against an other that they forsooke one anothers companie in high displeasure and heate of their stomackes the one taking with him Luke the other Iohn What though we haue yeelded vnto practised and followed Oppression Extortion polling pilling and wresting what we can by hooke or crooke from our brethren Luke 19.2 So did Zacheus yet notwithstanding after his repentance his forsaking and ceassing from bad getting his restitution and almes giuing receiued that most chearefull and comfortable saying of Christ Luke 19. â— This day is saluation entred into thine house What though we haue been Theeues robbers and stealers of our neighbours goodes so was the Theefe that was crucified with Christ and yet vpon his humble contrite and sorrowfull confession of his sinnes he heard this most sweete word from Christ This day shalt thou be with mee in Paradise What though we haue murthered and shead the blood or caused the blood to be shed of some of our brethren so did Dauid to Vrias and yet vppon his zealous inward true vnfained sorrowfulnes and repentance he was not taken away in his sinne but found pardon And so did the Iewes which put to death the Lord of life King Manasses was an Idolater he defiâ—ed the Temple of God he withstood and did beat downe the trueth he set vp Idolatrie 2. Kin. 21. he was a Coniurer and a Southsayer he shed a boundance of Innocent blood so that the streetes flowed therewith he committed more abhominations then the Cananites or Amorites whom for their filthinest the Lord cut off out of the land of the liuing he sacrificed his sonnes and daughters to Diuels and yet vpon his true returning to the Lord from the bottome of his heart he found fauoure and mercie 2. Chro. 33. If our sinnes then or the sinnes of any one of vs were as greeuous as euer were the sinnes of Manasses yet vpon our true and vnfaigned returne to the Lord shalâ— we despaire of his mercie shall we or may we or dare we thinke that the mercie and power of the Lod is shortened or that God is not the same God he was Is he not as readie to pardon and forgiue sinnes the sinnes of a man repenting returning and faythfully calling vpon him as euer he was the sinnes of Manasses All these examples and many more are written for our learning comfort and strengthening of our fayth hope and patience that we should in no wise despaire vpon our true repentance neither for the multitude nor greeuousnesse of our sinnes And likewise also it is written for the brusing and as it were euen for the breaking of the backe of all damnable Desperation and to hold the heartes and to restore the faynting and dullie sprites of all such as the seruitude and bondage of sinne this our third cause of Desperation doth vexe and presse downe It is I say written Luk. 9.56 that the Sonne of man is come to saue mens liues And he him selfe hath sayd I am come to call not the iust but sinners Math. 10. Math. 20. Ioh. 3. Wherefore Christ can into this world And againe Iesus Christ is come to giue his life a redemption for many Also God the Father hath not sent his S nne to iudge the Worlde but to the ende the Worlde may be saued by him Now what is it to saue not to iudge but to deliuer from death and damnation wherein we lay in the middest of the bondage of sinne for sinne is the death and damnation of the soule Now he can not saue vs except sinne be first taken from vs And therefore and for this cause came Iesus Christ the Sonne of God Ioh. 8. and he hath declared himselfe to the world to the end that he should take away sinnes and should destroy the workes of the Diuell If it be so that Iesus Christ be come into the world to take away sinnes and if the same were his intent and his message the purpose of Iesus Christ shall not fayle at all and his message remayneth stedfast and true he then without all doubt hath taken away this which the Diuell would perswade vs to be a cause of Desperation this great seruitude and bondage of sinne from all those that trust in him and do verily beleeue and perswade themselues in the bottome of their consciences that it is most true but yet how comes this to passe to wit by Iesus Christ onely by his owne free grace and mercie by the benefites and merites of himselfe who is our onely Sauiour Ioh. 1.29 without any other meane or merit for he is the only Lambe of God which taketh away the sinnes of the worlde Act. 4.12 As also S. Peter sayd to the Iewes There is none other saluation but onely in Iesus Christ for among men there is giuen none other name vnder heauen whereby wee must be saued And so Christ himselfe sayd after he was rysen from the dead It must needes haue been that Christ must haue suffered death Luk 24.44 and that he must haue rysen the third day from the dead and that amendement of life and forgiuenesse of sinnes must be preached in his name to all people and to all nations O how sweete and comfortable are these wordes and sayinges of God which is the onely eternall trueth in deed O how worthy are they to be layde vp in the deapth of our hearts and to haue our whole confidence reposed freely vpon them Colloss 2. And to the Collossians it is sayd God hath quickened vs which were dead in sinnes with Iesus Christ forgiuing vs all our trespasses and hath put out the hand-writing that was against vs hee euen tooke it out of the way and fastened it on the Crosse What meaneth he by this but onely that Iesus Christ hath taken away the Obligation of our debt to wit that we did owe for our sinnes and hath taken it and tyde it with him selfe vpon the Crosse and hath in deed payde it full bitterly who also is for vs and will surely take away this great seruitude bondage of sinne which the Diuell would vse as an instrument of Desperation against vs in case we will beleeue his word and that we can settle out mindes and quiet our harts to account and esteeme his bitter passion and merites to be so great and of such value thâ—â— they are able effectâ—all and of sufficient strength to obtaine these aforesayd thinges for vs. And Christes prayer to his heauenly Father is heard and remayneth heard continually when he prayed â—o 17 20. saying I pâ—â—y not for these alone â—eaning his there present Disciples but for them al o which shall beleeue in mee through their worde Wherefore the same prayer includeth euery one of vs so farre foorth as we beleeue and place the same in our heartes and wholly repose our selues thereon â—ct 10.42.43 And
S. Peter sayth Iesus Christ hath commaunded vs to preach vnto the peâ—pâ—e and to testâ—fie thâ—t it is hee that is ordayned of God a Iudge of the quicke and the dead and that to him al the Prophets giue witnesse that through his name all that beleeue should receiue remission of sinnes Moreouer S. Paul sayth 2 Cor. 5.21 God hath made him which knew no sinne sinne for vs to the ende that we should be made the righteousnesse of God in him And heere is to be noted What maner of righteousnesse God requireth at our handes what Righteousnesse or Iustice and Goodnesse that is which God requireth and esteemeth which is no other but that onely which dwelleth and holdeth vpon the Iustice Goodnesse and Merite of Iesus Christ being vtterly ignoraunt of the Iustice or R ghteousnesse and Goodnesse which many do seek in their owne good works But yet when I stande so much vppon this poynt to prooue that our sinnes should be no cause of Desperation a thing which the Diuell greatly vrgeth obiecteth against the conscience of an ignorant man for that our sinnes are taken away by the innocent Lambe Christ Iesus that he hath sufficiently paiâ—e the ransome therof that we are become righteous by the righteousnes of I sus Chriâ—t it is not here my meaning neither would I haue any man so to mistake mee and misvnderstande mee that I thinke or would haue any other men to thinke hereby that there is no more sinne in vs or that sinne dwelleth not in these our mortall bodyes Sinne dwelleth euen in the beleeuers and in the most righteous men in the world but yet raigneth not in them for I confesse it plainelye and it is too true that sinne indeede dwelleth in vs but yet to the great comfort of an afflicted conscience against Desperation I affirme it hauing the holy Scriptures for my teachers herein that although the roote of sinne the naughtie disposition and inclination to sinne remayneth alwayes strong in a Christian and neuer can be wholly vanquished before we put off by death this sinfull flesh of ours although I say it do dwell in vs yet it doth not raigne in any Christian beleeuer yet it is not able to damne a true faythfull beleeuer It can not I say damne vs for as much as we are in Iesus Christ and that we do fight and striue against the remanent of sinne albeit we stagger and wauer sometimes and do feele and perceiue our selues to be assayled sometimes by the strong temptations of the Diuell and the flesh This is it that S. Paule writeth of when he sayth There is now no dampnation to them that are in Christ Jesus Rom. 8. â— which walke not after the flesh but after the spirit The remaynent roote of sinne dwelleth alwayes in vs but wee like vnto licentious worldlinges giue it not the bridle and suffer it not to range too farre and to take too deepe a roote but wee breake it tame it and make it subiect vnto vs by walking after the spirit c. and then nothing more sure then that there shal be no condemnation at all vnto vs thereby neither any cause of Desperation thereby for that we are iustified by our Fayth and deliuered from sinne to wit these sinnes which might condemne vs the roote originall and mother of sinne yet notwithstanding still abyding remayning and dwelling in vs against which we warre and striue as long as we continue in this life but the victorie remayneth to our Chieftaine head-Captaine Iesus Christ by the law of his spirit which maketh vs to liue in him and hath set vs free from the right of sinne and death in such sort that we may no more feare sinne nor death by Iesus Christ who hath ouercome all for our wealth and hath reconciled vs eternally to his Father who as our deare Father from hence-foorth will shew fauour vnto vs for the loue of Ies s Christ his deare Sonne and so will take from vs all our sinnes as though we had neuer committed them Euen so doth he promise saying Mich. 7.18.19 God is one God willing to shew vs grace and mercie hee will â—uâ—â—e to vs and will be fauourable and hee will t ke away our iniquitus and cast our sinnes into the deapth of the Sea And againe it is sayd of Gods wonderfull mercies The Lord is full of compassion and mercie 〈◊〉 10â— 8 â— 10 c. long suffering and of great goodnes Hee will not alwayes be chyding neither keepeth he his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities For looke how â—igh the Heauen is in compa isoâ— of the Earth so great is his mercie also towards them that feare him Looke how wide aâ—so the Fast is from the West so farre hath he set our sinnes from vs. Yea likâ— as a Father pittieth his owne children euen so is thâ— Lord mercifull vnto them that â—â—â—â—e him For he knoweth whereof we be mâ—â—e he remembreth that we are but dust c. Of the great mercies of God towardes sinners read more in Psal 145 8.9 and 147.8.10 in Ioel. 2.13 Math. 18 11. 2. Cor. 1 3. Places of holy Scriptures setting foorth gods great mercies Ephes 2.4 1. Tim. 1.13 vnto the 18. verse Surely these places are wordes of most rare and singular comfort and they be certaine sinne sure and vnchangeable spoken and pronounced by the eternall veritie it selfe and therfore not to be mistrusted or despaired of But yet let vs take heed least that verse be verified in vs Stulti dum vitant vitia in contraria currunt Let vs not abuse Gods mercies making a cloake thereof to couer our sinnes Let vs not presume too farre and say as in Ecclesiasticus 5.6 The mercie of God is great hee will forgiue my manifolde sinnes for mercie and wrath commeth from him c. CHAP. IIII. The fourth Chapter concerning the Remedies to be vsed against the Fourth cause of Desperation arysing of the doubts suggested by the Diuell vnto many men to bring them into despaire of their saluation by meanes of the small number of those that shal be saued in comparison of the great number of the reprobate GReat in deed is the power and manifold and marueilous are the pollicies deuices wyles subtilties assaultes and suggestions wherewith and whereby that wylie Foxe A catalogue or rehearsall of many thinges â—hereby the Diuell crafâ—ily tempâ—eth men to sinne desâ—eration that old bitten Dogge that subtill Sathan the Diuell dayly and howerly practiseth to entice allure and euen as it were to force multitudes of men heere on earth into one sinne or other wherevnto he findeth and prooueth them to be naturally enclyned and last of all vpon one occasion or other into Desperation How the diâ—â—l tempteth by riches If he espieth a man to he rich and to haue worldly blessinges through the gift of God
helpe against Desperation Page 95. Saint Paul S. Iames their counsaile against the temptations and assaultes of Sathan Page 24. A description of the armour with which S. Paul would haue Christians to resist the Diuell Page 25. The first kind of Armour to resist the Diuell with Page 25. The second kind of Armour wherewith the Diuell is to be resisted Page 25. Whereby the Diuel is imboldned to tempt whereby on the other side he is discouraged Page 26. The third kind of Armour against Sathan Page 27. The fourth Armour against Sathan Page 28. What Fayth is Page 29. The fift kind of Armour to resist the Diuell Page 29. Christ himselfe an example how to resist the diuel Page 30. The Scriptures do minister store of Armoure against euery kind of temptation Page 31. The sixt kind of Christian Armour Page 32. Remedies against Ignoraunce Page 34. The dangers of willfull Ignoraunce Page 35. What the Ignorant must do Page 35. Counsayle very necessary for the Ignoraunt Page 36. What the Ministers of Gods word are Page 36. How the Ministers of Gods word are to be accounted of Page 37. Of the great seruitude and bondage of sinnes and of the remedies thereof Page 3â— Examples tending to the strengthening of our Fayth Hope and Patience against Desperation Page 39. 40. Wherefore Christ came into this world Page 41. 42. 43. What maner of righteousnes God requireth at our handes Page 45. Sinne dwelleth euen in the beleeuers and in the most righteous in the world but yet raigneth not neither can it condemne them and why Page 46. 47. Places of Scripture setting foorth Gods great mercie Page 49. A Catalogue or rehearsall of many thinges whereby the Diuell craftely tempteth many men to sinne and Desperation Page 50. How the Diuell tempteth by riches Page 50. How the Diuell tempteth by pouertie Page 51. How the Diuell tempteth by friendes Page 51. How the Diuell tempteth by enemies Page 52. How the Diuell tempteth by carefulnesse Page 52. How the Diuell tempteth by securitie and carelesnesse Page 52. How the Diuell tempteth by strength by health ablenesse of body beautie by honor dignie by quicknesse of spirit sharpnesse of wit Page 5â— 53. How the Diuell tempteth by Gods word and how he will abuse wrest 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 comfort and commodities of the crosses and afflictions of Gods children Page 57. 58. Why God sendeth euilles to his children and how he sendeth comforts in the middest of euils Page 59. How God loueth and dealeth with his children Page 60. Gods roddes of what sort they are Page 61. What God seeketh to worke by dealing hardly with his children Page 62. Gods affection to his children like vnto a kind louing mothers affection Page 63. 64. God dealeth with his children as Phisitions and Surgions do with their Patientes Page 66. God vseth sometimes the seruice and ministerie of Diuels and of wicked men Page 67. The wicked are not beâ—ered by their troubles and afflictions Page 67. Whence it commeth that afflictions and crosses profit Gods children Page 67. The conceites and opinions of the wicked in their aduersities and troubles Page 68. 69. The endes that the Diuell bringes the wicked vnto by their afflictions troubles and crosses Page 70. Two commodities to be reaped by the lyues and manner of the deathes of the wicked Page 71. The great danger of custome of sinne and of delaying of amendement of life Page 71. 72. A comparison shewing the danger of long custome and weltering in sinne Page 72. 73. Whence repentance amendement of life are to be had and how they are to be come by Page 74 Many are and may be deceyued in the manner and time of their repentaunce Page 75. A note for such as deferre repentance vnto their last day Page 75. Examples shewing that it is dangerous trusting vnto the last hower Page 76. Notable examples of sodaine and vnprouided death out of holy Scriptures other writers Page 76. 77. 78 79. A catalogue or rehearsall of sundry lets and impedimentes which oftentimes fall out when we come to our last hower to hinder and put by that late repentance which so many trust to at the end of their liues Page 81. 82. The effectes of choler in time of extreame sicknes Page 82. The maner how the Diuell will busie himselfe to hinder repentance at our last pant Page 83. The example of Ioseph of Arimathea most worthy to be imitated 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 I. The first Chapter conteyning the Definition and Diuision of Desperation M T. Cicero that most worthy Father of the Romane eloquence was of that minde A definition oâ— euery thing which is to be disputed or reasoned of is necessary and wherefore that euery thing which was to be reasoned disputed of should first begin at the Definition thereof that so it might briefly be vnderstoode what the substaunce of the matter was whereof reasoning or disputation was to be holden Of the like opinion minde am I at this present concerning the dangerous peste of most wicked and damnable Desperation being the matter which now I haue in hand through Gods assistance to write of Definition of Dâ—speration is of two sortes The Definition then of Desperation I finde and read to be of two sortes as concerning the wordes and yet in sence and substance of matter little differing one from the other The first Definition of Desperation Whereof the one is Desperatio est horribilis mertis câ—rdis seu conscientiae trepidatio ex sensu irae diuinae propter peccatum concepta cum metu aeternae damnacionis sine vlla expectatione veniae Desperation is an horrible feare or trembling of the minde heart or conscience conceyued through a sense and feeling of Gods wrath for sinne with a feare of eternall damnation without all expectation or hope of pardon or forgiuenesse thereof The second Definition of Desperation The other which is a farre more auncient Definition is this Desperatio est malum quo quis diffidit de voluntate dei aestimans malitiam suam magnitudinem diuinae misâ—ricordiae bonitatis excedere Desperation is an euill through which a man mistrusteth dispaireth vtterly and is past all hope of the good will of God verily thinking that his naughtinesse or sinnes excell the mercies and goodnes of God according to that saying of the fâ—rst desperat man Cain Gen. 4.13 Mine iniquitie is greater then can be pardoned Genes 4.13 Thus it being made plaine and easie what Desperation is by these aforesayd Definitions it followeth in the next place to proceede after the same order that the sayd
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
be aware into the most deadly and diuelish gulph of Desperation as though saluation and peace of a godly conscience were a matter not worthy the talking of or labouring for A thing to be lamented It is a lamentable thing to behold how many in the world will vndertake and attempt any thing be it neuer so chargeable and troublesome not sluggish not sleepie not carelesse and slouthfull but most earnest watchfull most carefull painefull at euery assay by prudence and prowesse by witte and by warinesse by counsaile and by cunning by learning and by labouring ambitiously to hunt gaine and gape after honour and vnfatigablye seeke to attaine fame and highly account of it to be gazed on and talked of with the eyes tongues of all men And againe how few take any cate at all or once endeuour themselues to auoyde shame and confusion in the presence of the Almightie to become glorious in the sight of God and his Angels and to vse and exercise any of those good meanes and instrumentes ordeyned and appoynted of God for the increase of Fayth Hope and Charitie and for the weakning and abandoning of all desperation diffidence in Gods infinite mercies and infallible promises It is a lamentable thing to marke and consider how vigilant carefull The second thing to be lamented heedfull many of the wyser and circumspecter sort of men of this world will be to escape and auoyde all the penalties paynes and punishmentes prouided and set downe for offenders of mortall mens lawes how painefull they will be in Penall Statutes how skilfull in euery braunch of the Ciuill Lawes least they should ignorantly incurre the dangers of imprisonment of losse of landes forfeytures of their goodes or death it selfe Many haue greater caâ—e of mortall mens lawes â—hen of Gods lawes But the mightie God the only highest Law-giuer that Lord of Lordes and King of all Kinges Let him ordeyne publish and proclayme his Lawes Statutes and Ordinaunces to be harkened vnto obserued and kept and that vnder neuer so rigorous and seueere conditions punishmentes and penalties How few men will search his Booke of Statutes and Lawes How few are afrayde of his not temporarie but euerlasting threatninges and punishmentes contayned in his Lawes and how few men regarde esteeme anâ— thankfully embrace his couenant of Reconciliation set foorth in his most ioyfull and comfortable Gospell And yet most certaine it is that all these aforesayd thinges so much to be wondred at and so greatly to be lamented for so lightly looked on so smally regarded and so little thought on many such other of the like fraternitie order of disorders sinnes being delighted in and securely continued in without all care or indeuour to forsake them in time by repentance and true returning to the Lord do first breed and ingender and afterwardes bring foorth Desperation then the which all the â—uries and Diuels in hell can not lightly excogitate nor finde out a greater torment or a more intollerable paine and that because that all other tormentes penalties and paines are but temporall and pursue men no further then bodily death but this endeth not with bodily death but becommeth eternall Whosoeuer then he be that is once surely catcht in this nette of Desperation hee needes no moe accusers to come against him then his former vnrepented sinnes which lye at the doore to arrest him his owne heart will giue euidence against him and his owne iniquitie will plead him to be guiltie and that to his owne face Vpon consideration of these things I haue now in this Treatise following good Christian Reader endeuoured my selfe to set downe First a definition of Desperation then the greeuousnesse thereof after this certaine principall causes thereof togeather with remedies for the same and lastly a generall Preseruatiue against Desperation arysing of what cause so euer To the intent that the children of God falling by some occasions into some degrees of it for if it rage in extremities in the opinion of some learned Writers it is an euill incurable and vnrecouerable may with the more ease and quietnesse be recouered and saued as it were out of the Diuels clawes euen out of as great danger as euer was the poore Sheepe that Dauid tooke out of the Beares or Lions mouth 1. Sam 17.34 35. Accept hereof gentle Reader with no worse a minde then I haue attempted to be the writer and then I doubt not but it shall either minister vnto thine heart some comfortable Phisicke or els giue thee occasion to seeke reade or collect a better Thine in all christian affection W. W. The Contents of this Booke entreated of in euery seuerall Page as followeth A Definition of euery thing which is to be disputed or reasoned of is necessarie and wherefore Page 1. The Definition of Desperation of two sorts Page 1. 2. Two kindes of Desperation the one wicked the other good and holy Page 3. Three thinges especially to be noted in the Treatise of Desperation Page 4. God is constant and faythfull and how and wherein Page 4. The duetie of the faythfull towardes God in regard of Gods faythfulnes towardes him Page 5. The horriblnes of the sinne of Diffidence Mistrust or Desperation Page 5. When especially the Diuell deginneth to tempt to Desperation Page 6. What kind of Phisicke and surgerie the Diuell practiseth Page 7. The absurd dealings of such as yeeld to desperatioÌ„ Page 8. What great inconueniences they fall into that yeeld to Desperation Page 8. Saint Bernard his opinion concerning the hainousnesse of the sinne of Desperation Page 9. Scilla and Charybdis not so dangerous as Desperation Page 9. The dangers of Desperation Page 10. 11. Of the degrees by which the Diuell draweth men into Desperation Page 13. The Diuel the chiefe cause of Desperation Page 13. The forerunners of Desperation Page 14. What the Diuel wil obict to bring vs to desperatioÌ„ Page 15. Ignoraunce the second cause of Desperation Page 16. Ignoraunce the mother of Desperation Page 17. Seruitude or bondage of sinne the third cause of Desration Page 17. The wofull effectes of sinneâ— Page 18. The fourth cause of Desperation Page 18. The manifold aduersaries of mans saluation all which the Diuell vseth as meanes to Desperation Page 19. The fift cause of Desperation Page 20. 21. The sixt cause of Desperation Page â—2 Long custome groweth into a second nature Page 22. The first preseruatiue against Desperation Page 88. An example shewing that many men put more trust in mortall men then in God Page 89. An other profe that many put more trust in mortall man then in God Page 90. The second generall helpe against Desperation Page 91. The third generall helpe against Desperation Page 92. What soeuer could be looked for at Gods handes or what soeuer man could be charged with that hath Christ performed Page 93. The fourth generall helpe for the auoyding of Desperation Page 94. The fift generall
are to 〈◊〉 had and â—ow they â—e to be â—me by lay it downe at our owne pleasure and that of our selues we can not put it into nor plant it in our heartes when and where we list except it first come from aboue for that it is an excellent and a rare gift of God Let vs earnestly and hartely with our humble and feruent prayers begge and craue the same at Gods hands Let vs practise much and often hearing reading meditating the word of God and with care diligence vse all ordinary meanes for the better more ready and speedie attaining of it for it is not so easie a matter to be 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 Cry God mercy a little for fashion sakes that will do it Many are 〈◊〉 may be dâ—ceiued in the maner time of their repeâ—tance It is not a coursing or mumbling vp of a few Prayers at a mans last farewell that will auayle And yet if we were sure that that would serue yet we are very vnsure whether we shal haue time and leasure wit senses reason remembraunce at our last gaspe to do that yea or no. To trust to do it at our last hower is but a broken staffe to be relyed on and 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 and barres many rubbes stops Note thâ— you that â—ferâ—e repâ—tance vnâ— your last end many lets and impedimentes to lie in our wayes and to hinder our course in going forward at that time with last gasping repentaunce which many infatuated fond foolish men relie so much vpon and trust so much vnto passing away their dayes and carelesly neglecting good opportunitie when time serueth like vnto those fiue foolish Virgins that made no preparation aforehand to be in a readines to enter in with the Bride-groome till it was too late this is I say a very broken staffe to trust vnto a thing very doubtfull and vncertaine to depende vpon or to make any reckoning of for a man to repent and cry God mercie and make himselfe fit and ready for God at his last hower because that very many in al ages and in all places haue been and are taken away oftentimes with a sodaine death and haue neither that howers nor halfe howers leasure that they before spake so much of and trusted so much vnto â—uke 17. â—7 â—amples â—ewing that â—s dangeâ—s trustâ—â— to the 〈◊〉 hower â—n 19.23 When the World was eattng and drinking planting and buylding when they were most secure and carelesse then sodainely came the Flood and ouerwhelmed them all Though it were a faire morning at Lots going out of Sodome yet by and by when they least thought of any such matter they were all sodainely destroyed When Nebuchadnezzar was most brag â—ni 4.12 and thought himselfe most safe and sure sodainely neuer dreaming nor once suspecting any such thinges was he pulled on his knees â—ke 12.20 â—es 5. are â—o notable â—â—mples of â—aine and prouided â—th in â—nias 〈◊〉 wife The Rich man thought himselfe neuer more like to haue lyued then when he so busily made such great prouision and layde vp stoore for many yeares yet was his soule sodainely taken from him the very same night And what knowest thou ô man that trustest so much and puttest off till the last day and hower whether that day and hower may not come as sodainely 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 olde Adulterer which in their time as he was going in the night time to his Whoore passing ouer a Bridge in his way fell into the Riuer and so being drowned was taken away sodainely in the very purpose of his wickednesse hauing neyther hower halfe hower nor minute to crie God mercie to repent and to pray in Ioannes Riuius a learned Writer Lib. 1. â—stultiaâ— mortaliâ— in procrâ—nanda rection vitae and of good credite affirmed that in his time and in a Village of his country two olde men lying with their Whores whom they had aforetime haunted in one and the selfesame night dyed sodainely taken as it were with the maner hauing likewise neither hower nor halfe hower to prepare themselues in for the one was sodainely stabbed to death the other was taken with a sodaine Apoplexie whereof he presently gaue vp his Ghost And what knoweth any of vs all or what greater priuildge hath any of vs all but that we may be sodainly preuented caried away in the midest of our sinnes as these were And whether we haue not the like examples of such hastie deathes heere in England whereby many of vs haue been disappoynted of these two or three howers at their last end to make vs readie in I report me to the deathes of Earle Godwin â—e Godâ— his soâ—e and â—efull â—h and Grimwood of Hitcham whereof the Earle after he had trayterously slaine the brother of King Edward the third being charged afterwardes by the King therwith at Windsore where he happened to sit at table with the King hee falsely denyed the fact and for his better excuse hee falsely forsware it and besides all this he moreouer tooke a peece of bread and put it into his mouth wished that he might be choaked thereof if hee were guiltie of his blood and it followed in deed according to this desire for hee beeing choaked therewith yeeled vp his Ghost and fell downe dead in the presence and sight of all at the Table and from thence was had to Winchester to be buried And likewise the sayd Grimwood of Hitcham in the Countie of Suffolke Grimwood his sodaine and feareful death knowen to be a wilfull forsworne man in the Haruest time next after his periurie feeling no paine complayning of no disease being strong and able to labour as he was stacking vp Corne sodainely his Bowels fell out of his body whereof immediatly he dyed most miserably But what need I to stand bestowing time paper and incke troubling both my selfe future Readers in setting downe the maner of the sodaine 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 certaine holde of life hath any of vs all more then these heere before recited or thousandes of others in the like case haue had O let vs not presume therfore to runne on headlong in the long and hardened custome of our sinnes nor to delay and put off the reforming of our wicked liues vntil the last hower And although we be not striken with sodaine death but haue both certaine dayes and howers