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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15495	Physicke, to cure the most dangerous disease of desperation Collected for the direction and comfort of such Christians as trauayling and being heauie loaden in their consciences, with the burthen of their sinnes, stand in danger either in time of their sicknesse to fall away from their God, through deepe despaire, or else in time of their health, to yeelde to one desparate end, or other, to the ruine and vtter confusion of both bodyes and soules for euer. By W.W.	Willymat, William, d. 1615.	1605 (1605)	STC 25762; ESTC S102526	47,571	122

PHYSICKE TO CVRE THE MOST dangerous Disease of Desperation Collected for the direction and comfort of such Christians as trauayling and being heauie loaden in their Consciences with the burthen of their sinnes stand in danger either in time of their sicknesse to fall away from their God through deepe Despaire or else in time of their health to yeelde to one desperate end or other to the ruine and vtter confusion of both bodyes and soules for euer By W. W. Prou. 18.14 Who can beare a wounded spirite Aug. in lib de vtilitate paenitentiae agendae Ne desperatione auge●mu● peccata propositus est penitentiae p●●●u●●●●sus n● sperando au●●amus 〈◊〉 est ●●e mortis incer●●● AT LONDON Printed for Robert Boulton and are to be sold at his shop in Chauncerie lane 〈◊〉 Holborne 1605. TO THE RIGHT Honorable the Lord THOMAS HOWARD Earle of Suffolke Baron of Walden Knight of the most honorable order of the Garter Lord High Chamberlaine to the Kinges most excellent Maiestie and one of his most honorable priuie Counsaile GReat manifolde and terrible Right Honorable are the tumults turmoyles troubles feares and anguishes which the remembrance of sinnes bypast and present conioyned with the carefull contemplation and inward consideration of Gods greeuous threatninges and wrathfull indignation set foorth in holy Scriptures bring vnto weake troubled and ignorant consciences Great againe is the diligence and continuall is the wandering to and fro● of Sathan that deadly and mortall foe of mankind to tempt and assault to bring to desperation deuoure sinners at all times in all places but especially in the dayes of affliction troubles plagues pestilences and sicknesses yea and most of all at the hower of death when man is at the weakest and most vnfit and vnable to withstand him when mans memorie fayleth him and his sences waxe dull his body is tormented and feebled his heart faynteth his wittes decay and euery part of his body ceasseth to performe and fulfill his due office then euen then I say most vigilant diligent and busie is that foule feende to vexe trouble disquiet to turmoyle men and to worke blasphemie and desperation in their heartes by laying before the eyes of their consciences al their former sinfull maner of lyuing and vngodly conuersation the breach of Gods commaundementes and his greeuous wrath against offenders the vnsupportable paynes and torturing tormentes death and damnation which are prepared for the wicked with the Diuell and his damned Angels The consideration of these thinges and the great negligence carelesnesse and contempt of prouiding remedies and phisicke in due time against this dangerous disease of Desperation hath moued mee at this present to employ my Penne according to that one poore talent which the Lord God hath committed vnto mee to the setting foorth of this Treatise following therby to arme and furnish poore ignorant Christians with some necessarie counsaile comfort and spirituall physicke whereby they may become the more able and readie in time of neede to defende themselues yea and to propell and driue backe their common enemie the Diuell tempting and entising to the most deadly sinne of Desperation These my poore laboures written both for the comfort of my selfe and strengthening of mine owne Fayth and for the like good of others if they will for their owne good take the paines to reade consider and accept thereof I your Honours poore incumbent of the medietie of the Rectorie of Ruskington in Lincolnshire the true and vndoubted Patronage whereof lately was the Kinges Maiesties and now is yours to dispose at your Honours good lyking haue attempted to send forth to the view of the world vnder your shielding protection and patrocinie And so with my humble petition for th' acceptance hereof with that submission that best befitteth my selfe and belongeth to a person of so great place calling I humbly lake my leaue At Ruskington in Lincolnshire this first of Nouember 1604. Your Hon. euer readie to be commaunded in all Christian dutie William Willimat A PREFACE TO THE Christian Reader IT is a wonder of the world a wonder to be seriously marked and diligentlye considered of and a wonder being seriously marked diligently considered of worthy to be deeply waighed and inwardly to be layde vp in mens heartes as a thing most necessarie profitable and auaileable to Christian pietie and euerlasting felicitie both of soule and body The first thing to be wondred a● and seriousl● to be cons●dered of to see and to thinke of it how carefull watchfull diligent earnest and painefull almost all the world euery where is to auoyde to preuent to cure and to remedie 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 auoyde preuent cure or expell the most dangegerous wounds of the spirit the troubles of the conscience or Desperation a mischiefe of al other mischiefes most needfull to be looked vnto ●he second ●hing to be ●onored at 〈◊〉 seriously 〈◊〉 be con●●dered of It is a wonder to see and consider how many there are in the world which either loath and are afraide of bodily sicknesse or loue likes health will send for and seeke runne and ride after bodily Physitions and enquire after the best the most expert most skilfull of them to learne by their direction and to be aduised by their counsaile though it cost their pursse full deare how to purge and auoyde such corrupt humours as may breed though not presently bring foorth 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 bodyly exercises And on the other side how few there be in the world that will either abate their sleepe for-goe their pleasures abridge their dyets or seeke after the spirituall Physition or prepare physick to purge and expell those dangerous peccant humors of notorious and hainous sinnes which in time will both breed and bring foorth the most deadly disease of Desperation the very Peste of soule and body for euer It is a wonder to see The third thing to be wondred at how many abhor and are afraide of worldly pouertie and for the auoyding thereof and for the loue and liking of transitorie 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 bodyes and soules they will toyle and teare their flesh in vnmeasurable laboures by land and sea be the weather faire be it foule per mare pauperiem fugientes per saxa perignes And yet on the other side how few can abide any costes charges or paines to escape and remedie spirituall decayes to auoyde pouertie 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 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 ca●e of mortall mens lawes ●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 an● 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 ●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 desperatiō 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 desperatiō 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 sinne● 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 ●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

fayth hope patience against Desperation who were so h●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. ● 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 defi●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 shal● 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 th●● they are able effect●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 ●o 17 20. saying I p●●y not for these alone ●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 ●ct 10.42.43 And

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 growē 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 endeu●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 re●entance ●mendemēt 〈◊〉 life