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.

Of Desperation.

CHAPTER. I.

The first Chapter conteyning the Defini∣tion, and Diuision of Desperation.

M. T. Cicero, that most worthy Father of the Ro∣mane eloquence, was of that minde,* 1.1 that euery thing which was to be reasoned & disputed of, should first begin at the Definition there∣of, 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 dan∣gerous peste of most wicked and damna∣ble Desperation; being the matter which now I haue in hand (through Gods as∣sistance) to write of.

* 1.2The 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:* 1.3 Whereof the one is, Desperatio est horribilis mertis & c••rdis seu conscientiae trepidatio ex sensu irae diuinae prop∣ter peccatum concepta cum metu aeternae dam∣nacionis sine vlla expectatione veniae: Despe∣ration is an horrible feare, or trembling of the minde & heart or conscience, con∣ceyued through a sense and feeling of Gods wrath for sinne; with a feare of eternall damnation, without all expecta∣tion or hope of pardon or forgiuenesse thereof.

* 1.4The other (which is a farre more aun∣cient Definition) is this, Desperatio est malum quo quis diffidit de voluntate dei, aesti∣mans malitiam suam magnitudinem diuinae mis••ricordiae & bonitatis excedere: Despe∣ration 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 f••rst de∣sperat man Cain;* 1.5 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 Cicero vsed) that I speake of diuision of Desperation; which I likewise find and reade to be of two kindes:* 1.6 the one a wicked kind of Desperation of Gods pro∣mises, power, goodnes, & mercie towards sinners, the matter which heere I am to entreate of: The other an holy Despe∣ration of a mans owne power in the ob∣tayning of eternall life, conceyued and wrought by a sense or feeling of a mans owne defectes, infirmities, and corrup∣tions. Concerning this former kind of Desperation, being especially the marke which I would haue poore silly distressed soules to haue a diligent and a watchfull eye vnto, to the intent that both my selfe, and my poore brethren, lyuing and war∣ring yet with mee in the militant Church of Christ heere on earth, may be the bet∣ter forewarned (for that as the say Tela praeuisa minus nocent) of this most subtill and deadly strat••geme, concerning this most dongerous and fatall assaulting en∣gine,

of the arch-enemie of our soules, this deepe Despaire, and diuellish soule-poyson, I haue thought good by the pen∣ning of this short Treatise, to put my selfe and others in remembrance of these three poyntes;* 1.7 to wit, first of the haynousnhsse, greeuous••esse, & perniciousnesse of Des∣peration. Secondly, of the causes thereof: and thirdly of the remedies.

CHAP. II.

The second Chapter, wherein is described how haynous greeuous, hurtfull, and pernitious, the sinne of Desperation is.

IN sundry and manifold places of holy Scriptures are we taught,* 1.8 that God is faythfull: faythfull in his wordes, and true in all his promises: All the promi∣ses of God are Yea and Amen:* 1.9 Faythfull in his mercies, for they neuer fayle: Fayth∣full, iust & true, are his wayes; according to the Song of the holy Angels, Reue. 1.5.3. Yea moreouer, God is carefull for the Faythfull, and hath promised to be their God, and they shall be his people. It is thy

duetie therefore, ô man! to doe God this honour, to beleeue without all wauering, doubting, or despayring; that God hath both Power and Will to do all thinges that he promiseth,* 1.10 and not to permit any such cogitations, thought, or conceite, once to enter into thine heart, as that God should prooue himselfe a lyar; or that it shall not come to passe, which he hath promised. But if thou once suffer the distrust and diffidence in Gods promised mercies (through the multitude of thy sinnes, and the greeuousnesse of thine offences, through the nature of sinne it selfe and the craftie ingestion and sugge∣stion of Satan) to take hold of, and pos∣sesse thine heart: O horrible & greeuous is this last sinne of Despayring, which thou addest to thy former sinnes.* 1.11 So hay∣nous, so hurtfull and pernitious, is this thy sinne of Diffidence and Distrust in Gods mercies to be obtayned, according to his promised Word, that I may say of thee, as S. Augustine sayd of Iudas the traytor,* 1.12 Non tam sc••lus quod comm••sisti, quam indulgentiae desperatio facit te penitus interi••e: Not so much the sinne which thou hast done, as thy despai••e of forgiuenes, hath vtterly

cast thee away. Surely Iudas his despaire and distrust (according to S. Augustine his opinion) was a more greeuous sinne, then his treason in the betraying of his Mai∣ster. Whereunto agreeth S. Iero. Magis inquit offendit deum Iudas in hoc quod despe∣rando seipsum suspendit, quam in hoc quod deum tradidit. Desperatio enim reddit ho∣minem maledictum, & protectione dei indig∣num.* 1.13 Iudas (sayth S. Ierome) more of∣fended God herein, that in despaire he hanged himselfe, then in that he betraied his Lord and Maister: For Desperation maketh a man accursed, and vnworthy Gods protection. And thus likewise Cain his despayring in Gods mercie after his murther committed, was a more greeuous sinne, then the shedding of his brother Abel his blood: For to adde Despayre to former sinnes, is to draw sinne after sinne as it were with Cart∣roopes, to heape sinne vpon sinne, to ful∣fill the measure of iniquitie, and so to pur∣chase swift and most certaine damnation. It is in deede the fashion and olde wont of Sathan,* 1.14 to perswade man (when he hath once committed many haynous sinnes) after his other sinnes, to Dispaire,

and so to commit the greater sinne after the lesser: which is as much as if an vn∣learned ignorant and a murthering Phi∣sition should cause his Patient for the remedying of a litle cold taken, to drinke the iuice of Hemlocke, which by adding cold to cold, is most sure to bring present death: Or as if a man hauing an Ach in one of his fingers, should cut off the whole hand to take away the Ach of a finger. Euen such like Phisicke and Surgery doth the Diuell practise to minister vnto lewde and wilfull sinners,* 1.15 when he enti∣seth and draweth them after many prece∣dent haynous sinnes, through despaire of finding mercie & forgiuenes to shorten their liues, by killing and murthering themselues, by poysoning, by stabbing, by throat-cutting, by drowning, by Iudas-like hanging of themselues; and finally by casting off all vse of Fayth, all vse of Hope, and so quite to despaire of Gods mercie: then the which, what can be a more dangerous course for any man to yeelde vnto? What can be more foolish or contrary to all reason, if a mans reason were not blinded and bewitched that he could not see nor perceiue, nor consider

well of it, then whiles a man is afraide of water, presently to cast himselfe heade∣long into it, and so seeingly and wittingly to drowne himselfe?* 1.16 or then whiles a man is afraid of fire, presently to runne into it and to dispatch himselfe therin? Or whiles a man is afraid of hell fire, out of hand most desperately to plunge himselfe into the daungers thereof?

And yet such as these are the perswa∣sions, and temptations of the Diuell, to a man whole barking conscience conti∣nually pangeth and plagueth him for his sinnes.

Such as these are the fruites of the most monstrous sinne of Desp••aring of Gods mercy and grace.

May not he be accounted worse thē mad, that is to forwarde and ready to yeeld vn∣to,* 1.17 and to follow after the Diuels whistle, alluring & entising vnto desperation, see∣ing it is no meanes to diminish, but to en∣crease sinne, and the rewardes of sinne; seeing that it is no reliefe, but an euerla∣sting burthen and griefe of the soul•• seeing that it is not a deliuerie of the soule, but a certaine destruction of the soule: seeing it is not a redemption, but an vndoubted

condemnation of soule and body for e∣uer.

And finally, seeing that it chaungeth temporall griefe into eternall griefe, and the panges of conscience into the paines of hell for euer. And thus is verified that saying of Saint Bernard, Desperatio auget peccatum, Desperatio maior est omnibus pec∣catis, Desperatio peior est omni peccato:* 1.18 Desperation encreaseth sinne: Despe∣ration is greater then all other sinnes, Desperation is worse then all other sinnes.

This is a thousand times worse then the daungerous rocke Scilla, against which so many poore Mariners haue da∣shed their Shippes,* 1.19 to the great losse both of Shippes, goodes, and liues: or then that no lesse daungerous gulfe Charybdis, which hath deuowred vp so many passengers: For at this vnfor∣tunate and deadly rocke of Desperation, many thousandes of poore soules, ouer∣charged with the burthen of their in∣iquities, and turmoyled in their cons∣ciences with the waues of fearefull thoughtes, and troublesome conceites by the blustring blastes and surgy

stormes of Gods vengeance threatned against sinners, both haue and dayly doe make dangerous & fearefull shipwracke. This is a worse dungion for both soules and bodyes of poore desperate sinners, then was the Denne of Lions into the which the Rulers, Officers, and Gouer∣nours of King Darius caused Daniel to be cast,* 1.20 and closed vp: Yea, and this is se∣uen times worse then the seuentimes hoa∣ted burning Ouen or Fornace,* 1.21 into the which that proud Idolatrous King Na∣buchadnezzar commaunded Sidrach, Mi∣sa••h, and Abean••go, the true Seruantes and worshippers of the onely true and euerliuing God, to be cast in. This is that incurable remedilesse, and desperate sore wounde and m••ladie, which the Prophets of God Ieremie and Micheas,* 1.22 in their dayes complayned of among their people. This is that great stoppe and let that hindereth and resisteth Gods holy Grace from flowing and entring into die soules of sinfull men. This is the Axe that heaweth and choppeth a sunder the Chaynes wherewith God in his great mercie and mercifull kindnesse, would draw the heartes of sinners vnto himselfe

by Repentance;* 1.23 whereof speaketh the Prophet Ozeas. Trust in the Lord, and do good,* 1.24 sayth the holy Glost by the Prophet Dauid: where he placeth & setteth trust in God in the first place, and doing good in the second: trusting in God, goeth before as the Mistris, and doing good, followeth and attendeth on as the Hand-mayde. For as it is sayd, Spes alit agricolas, were it not for Hope, the Husband mans heart would burst; Hope nowrisheth his heart: Euen so Dispaire and Diffidence, or di∣strust in God, is a Stepmother to well doing, and draweth backe from doing good; according to the saying of a learned Writer vpon the sayd 37. Psalme,* 1.25 Despe∣ratio & diffidentia abstrahit ab omni studio boni, nam cogitat omnia fieri frustra: ita nam{que} ex spe & fiducia promanant mortaliū conatus, vt ex ipsis cenatibus satis liqueat quid quis{que} sperat:* 1.26 Desperation and Mistrust draweth backe from all desire of well doing, for it thinketh all to be but lost labour: for so doe all mens labours and endeuours flow and spring from Hope and Trust, that euery mans doinges doe plainely testifie what he hopeth or trust∣eth for.

And now let this suffize briefly to giue a taste how great and greeuous hurtfull and pernicious this sinne of Desperation is.

CHAPTER. III.

The third Chapter conteyning the chiefest and most principall causes of Despera∣tion.

THat memorable and notable saying of S. Gregorie in one of his Homilies, mooueth mee to thinke, and heere to commit it to writing, that one cause of Desperation, and not the least, but rather the primarie and principall cause of all other, aryseth from the subtile, cunning, and cosoning counsaile, inducement, per∣swasion, and allurement of the Diuell: for sayth S. Grigorie,* 1.27 Qu••m in graui peccato miser homo libitur: si•• idet ei diabolus ne poe••iteat, ne confi••••atur, peccatum leue et mo∣dicum in cord•• affirmat: misericordiam prae∣dicat, lo••gum spacium vitae promittit, perma∣nere in peccato suggerit, vt sic in contemtum dei, & desperationem sui inducat & pereat: When wretched man slippeth into some greeuous sinne, the Diuels counsaile

is, that he repent not at all for it, that he confesse it not: hee tels him in his heart,* 1.28 that it is but a light and small offence: hee sayes, God is full of mercie, he promi∣seth him long life, he suggesteth vnto him to lie still in sinne, that by these meanes he may bring him at the last into con∣tempt of God, and into vtter Despera∣tion, and so he may become a cast-away for euer. Heere doth S. Gregorie in most manifest and plaine wordes describe, and decipher the Diuell himselfe to be the author, and so consequently the chiefest causer, and cause, of this horrible soule murthering Disperation; and heere also doth he set downe by what steps and degrees hee bringes and leades a poore carelesse wretched man into Despaire.

Now consider this moreouer, that if Sathan that archenemie of mans wel-fare,* 1.29 durst very boldly and sawcely without any bidding, presume to thrust himselfe into Gods presence amongst his holy Angells; if he durst so subtelly and cun∣ningly, dissemblingly and lyingly, as∣sayle and assault our fyrste Parentes Adam and Eue, beeing yet innocentes,* 1.30 vnstayned, and pure from all sinne:

Nay more then al this, if he durst approch, and with diuers temptations assault and allure Christ Iesus himselfe,* 1.31 both God and Man; and yet Man free from any spot or blemish of sinne, endeuoring himselfe to the vttermost of his skill and power, if it had been passible, to haue brought him, and wrought him to his owne wic∣ked will. Alas, is it any maruaile then if he doe as diligently and busily bestirre himselfe with his manifolde wyles, and guyles, to assayle vs weake, poore, and miserable sinners? Who (without the dayly and howerly strenghthening of Gods holy spirit) are of ourselues prompt, apt, and ready, euery hower to decline and fall away from God,* 1.32 and to fall vnto Idolatrie, blasphemie, periurie, murther, whoredome, theft, pride, disobedience, and what not; wherein, after we be once plunged ouer head and eares, and ouer∣runne with the guylt of many sinnes, then will Sathan lay about him, and ap∣ply his busines like a most valiant Cham∣pion, to catch vs in the most dangerous snare of all other, euen deepe Despaire: Hee will challenge our soules by the se∣uere iustice of God, let vs say against him

whatsoeuer we can, and argue against him as long as we will, yet will he insult, reioyce, and reply, saying: Neither Gods mercies, nor Christes merites, can any thing helpe, but thou must needs be dam∣ned, so lightly heretofore hast thou estee∣med God, and his preceptes;* 1.33 so smally hast thou regarded Christ Iesus and his merites, or rather so willingly, wittingly, and seeingly, hast thou vilipended, and contemned them; and so obstinatly, carelesly, and desperately, troden them vnder foote, that euen as thou hitherto hast made no reckoning of God, and hast not opened the doore of thy heart to re∣ceiue him, and giue him entertainement when he stoode without & knocked to be letten in there; so now God will re∣quite thee with legetalionis, with like for like: hee will make no reckoning of thee, hee will not open his eares vnto thee when thou cryest vnto him, hee will not let thee haue though thou aske, hee will not let thee finde though thou seeke, hee will not open vnto thee though thou knocke. Behold now art thou tossed like waues of the Sea, thy Fayth wauereth betweene Hope & Dread, and therefore

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

canst thou receiue nothing at the Lordes handes: with these and infinite such like disputations, will Sathan set vpon, & vexe the very elect of God, to bring them (if it were possible) to Desperation. And if the elect shall be thus sitted, (as Peter was) in what case then shall the wicked and reprobate be?

CHAPTER. IIII.

* 1.34THe second cause of Desperation, is ignorance of God, and want of know∣ledge of the will of God, vnto mankind reuealed by his holy word: for as igno∣rance of the Scriptures,* 1.35 as it was pronoun∣ced by the mouth of Christ Iesus himselfe speaking against the Saduces,* 1.36 concerning the resurrection of the dead, was the cause of that their so great errour; Euen like∣wise the ignorance of God, is oftentimes the occasion and cause of Gods heauie displeasure; and so of diuers and sundrie inconueniences and mischiefes:* 1.37 and a∣mong the rest, it is also a cause of this cursed Desperation, as writeth S. Bar∣nard: Ʋtra{que} cognitio dei scilicet et tui, tibi necessaria est ad salutem, quia de ignorantia

tui venit superbia, ac de dei ignorantia venit desperatio. The knowledge both of God, and of thy selfe are necessarie vnto salua∣tion, because out of the ignorance of thy selfe, aryseth pride; and likewise out of the ignoraunce of God, commeth Des∣peration. Out of this ignoraunce of God, must Desperation needes arise:* 1.38 for how can it otherwise be, but that hee that is altogether without any knowledge of God, must despaire to receiue any good thing of him? For as no man can take pleasure nor any profite by hid and vn∣knowen Treasure: so no man can looke for grace, mercie, and forgiuenesse of sinnes, or any other benefite or good gift at his handes, of whom he is vtterly igno∣noraunt, & of whom he hath no know∣ledge.

CHAPTER. V.

THe third Cause of Desperation is the great seruitude or bondage of sinne:* 1.39 with which, who soeuer is clogged, he be∣commeth thereby the Seruant of sinne; Iohn 8.34. And the wofull and hurtfull ef∣fectes of sinnes, are the procurements of

Gods cursses and plagues vpon bodyes,* 1.40 soules, landes, children, stocke, croppe, and euery thing els that a man hath, or goeth about, at home or abroad, in towne or in fielde, in citie or in countrie, by land or by Water. Deut 28. Leuit. 26. Sinne hardeneth the heart. Heb. 3.13. It fighteth against the Soule. 1. Pet. 2.11. It gnaweth and tormenteth the conference. 1 Sam. 25.31. And so bringeth men into the most damnable gulfe of Desperation, wherein multitudes of Worldlinges, Matcheuil∣lians, ••picures, and impious Atheistes are dayly implunged, and irreuocably drow∣ned for euer.

CHAPTER. VI.

* 1.41THe Fourth cause of Desperation do many gather to themselues vpon the wordes of Christ in Math. 7.13. Strait is the gate, and narrow is the way that leadeth vnto life, and few there be that finde it. And againe out of Math 20.16. Many are called, but few are chosen. And againe out of Luke 13.24. S••r•• e to enter in at the straite gate, for many, Lay vnto you, will seeke to enter in, and shall not be able: All which

places do plainely teach, that few shall be saued; for in bidding to striue to en∣ter in, Christ giueth vs to vnderstand that it is not an easie matter, but a matter that requireth great strife, paynes, and earnest diligence against the World, the Flesh, and the Diuell.

Vpon these considerations,* 1.42 many be∣gin to feare, and to tremble, to stagger, and to doubt, whether they may thinke themselues to be in the number of those few that shalbe s••••ed yea or no•• and so are drawne into Despaire, whiles that they find this present euill world against them with all the baytes, snares, ne••••es, and lettes, pleasures, and profites thereof, to catch them, letter them, and entangle them, whiles they finde their owne flesh,* 1.43 their owne corrupted nature against them; their reason poysoned, their willes and affections blinded, their naturall wisedome, concupisences, and lustes, mi∣nistring strength to Sathans temptations, taking part againg them, dayly & how∣erly ready to betray them into his hands, whiles that they see and perceiue euen legions of Diuels, euen all the Diuels in Hell against them, with all their craftie

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

heads, marueilous strength, infinite wiles, cunning deuises, deepe sleightes, & tryed temptations, lying in ambushe against their poore soules; and who seeth not that thousands are caried hedlong to destruct∣ion through the temptations of either the world, the flesh, or the Diuell. And thus are we poore wretches in a most pittifull case assaulted & betrayed, on euery side.

CHAPTER. VII.

* 1.44THe fift cause of Desperation aryseth from the manifold crosses & afflictions of this present life: for from hence it is that some men being dayly ferrited, follo∣wed on, and euen almost pressed downe with temporall afflictions & troubles,* 1.45 as penu••••e, pouertie, hunger, nakednes, sick∣nes of body, troubles of minde, vnquiet suggestions of the flesh, temptatiōs of the Diuell, persecutions, imprisonments, losse of friendes, losse of goodes, losse of good name & fame, a wicked, crooked, and fro∣ward mate in matrimonie, disobedient & vntoward children, vnkind & vnthankful friends, vndeserued malice, enuie, and ha∣tred of frowarde neighbours, and many

other such like crosses, as dayly in one sort or other befal men: When they once feele them selues touched & tryed here∣with, anone they take occasion hereby to cry out, and lamentably to howle,* 1.46 and cursse the day wherein they where borne, to call that an vnhappy hower wherein their mothers brought them foorth,* 1.47 to wish they had died in their birth,* 1.48 and that they had perished so soone as they came out of their mothers wombe; that some hill might fall vpon them & ouerwhelme them, that so they might shortly be rid out of their paines: Yea they will not be perswaded that these thinges are sent of God (for the most part) to such as he lo∣ueth, but rather to such as he hateth; and that neuer a louing Father will handle his children so as they are handled. Now the Diuell most subtilly lying in wayte for his aduantage, taketh hold on this their weaknesse, and striueth by little and litle by such occasions as these to worke vtter desperation in them; and by these meanes oftentimes forceth some to some sodaine, wretched, and desperat endes.

CHAP. VIII.

* 1.49THe Sixt cause of Desperation is long custome of sinne, whereby a man yeel∣deth and submitteth himselfe as an obe∣dient and ready bondslaue to the Diuell, little respecting, if not vtterly contem∣ning both God and his word, whose dull conscience through giuing himselfe ouer to impuritie & filthinesse of life, is waxed hard in iniquitie, and corrupt wayes, and as it were burned with a hote Iron, so that he is now past all sense and feeling of sin, and this long custome groweth as it were into a second nature (in processe of time) which to expell is a matter of great diffi∣cultie.* 1.50 This is it which the Prophet Ie∣rem. meant, where he affirmed that it is as hard a thing for such to doe any good that haue beene continually inured with do∣ing of euill, as it is to wash a Blacka-Moore or Aethiopian skinne white: or to chaunge the spots of a Leopard: And therefore according to our English adage, as that which is bred in the bone, will ne∣uer lightly out of the flesh: so an olde wōt or long custome of any vice, be it of lying,

swearing, gaming, drinking, whooring, or any other such like, will seldome or neuer be remedied: whereby it oftentimes com∣meth to passe, that in the end the Diuel by this meanes hauing laide a foundation so sitting his purpose to worke on, bringeth his olde customers to dispaire.

CHAPTER. I.

The first Chapter concerning the Remedies against the temptations and assaultes of Sathan, being the first spe••i••••l cause of Desperation, before intre••••ed of in Chap. 3.

TO meete with the dangerous and manifold temptations of Sathan, that great enemie of mankinde, where∣with he continually after other sinnes first committed, laboreth to bring vs into the deepe gulph of Desperation; It shall not be amisse, nay rather it shall be our best course and remedie, to learne and practise that most sure, safe, and excellent counsaile, which the holy Ghost giueth by those two worthy Apostles of our Sauiour Christe S. Paule and S. Iam••s:* 1.51

whereof S. Paul sayth,* 1.52 Put on the whole armour of God, that yee may be able to stand against the assaultes of the Diuel &c S. Iames sayth, Resist the Diuell, and he will slee from you: that is to say, wee must striue against all vnlawfull and forbidden lustes by which he eggeth, draweth, and haleth men from sinne to sinne, from bad to worse, and finally to Desperation, the worst of all sinnes.

Had Cain thus resisted the Diuell, he had neuer been so far drawen (as he was) from faythlesse hipocrisie, to enuie; from enuie to murther, and from murther to Desperation. Had Iudas the traytor thus re••••••••••••d the Diuell when he by his entise∣ment first yeelded to couetousnesse, and so for a litle filthy lu••re to betray his most louing, gentle, and kind Lord & maister, he had not from those sinnes one in the necke of an other finally fallen into des∣paire, wherin he became his owne hang∣man, to the euerlasting testimonie of his owne damnation.

Full worthy therefore, and very need∣full in this case, is S. Iames his counsaile, 〈…〉〈…〉 D••••••ll. &c. yea and that in the beginning.

And S. Paule goeth further on with the like good counsaile,* 1.53 and setteth downe very plainely, with what maner of Ar∣mour he would haue Christians to buc∣kle and furnish themselues with, that so they may be found the more readie and able to encounter their generall enemies temptations: As first, with Ʋeritie, or Trueth;* 1.54 which is in the arming of them∣selues with true and sinceere knowledge of God. Tit. 1.1. In the true seruice of God without hypocrisie, in Spirit and trueth. Iosua. 24.14. Ioh. 4.24. 3. Kin. 2.4. And likewise with vpright true speaking and dealing with our neighboures, in word and deed. Ephes. 4.25. Exod. 23.1.

Secondly,* 1.55 with the Breast-plate of righ∣teousnesse: that is, with the earnest apply∣ing and endeuoring of our selues to all vertue and godlynesse in our liues and conuersations: Where note, that the Apostle hauing placed Ʋeritie, Trueth, or true knowledge of God, in the first place: in very fit and good rancke and order, he placed this Righteousnesse; that is to say, practise of true knowledge in holynes of life in the second place; as a godly Father

herevpon hath very wel obserued in these wordes: Ʋera dei cognitione & animi sin∣ceritate, & puritate primum, deinde pia et sancta vita ••rna•• debent Christiani milites: Christian Souldiers ought first to haue their heartes and mindes decked and fur∣nished with true knowledge of God, with true sinceritie and puritie of minde; and secondly, with godly & holy life answe∣rable to their true knowledge. Hereby all sleightie cunning and forcible entries vnto Sathans engines and subtile snares, shalbe debarred and shut vp: hereby all the passages of our thoughts and imagi∣nations shall be preuented and taken vp, that he shall not so easily find any breach or weake place to inuade.* 1.56 For as on the one side, by losenes and licentiousnes of the flesh, by leawdnes of our liues, by our iniquitie and vngodlines, the Diuell is an••••ated, fleshed, and emboldened, dayly to tempt and assault vs: for he see∣ing in the corrup••ion of our nature a for∣wardnes to wickednesse, he bloweth the bellowes, and kindleth the flame of our bad inclination; hee stirreth vs vp, and pricketh vs forward, till after the heaping vp of one sinne after an other, at t••e

length he casteth vs down headlong into the bottomlesse pit of Desperation: So on the other side, by this Armour of righ∣teousnesse, sinceritie, and integritie of an holy life, is the Diuell withstood and re∣sisted, and wee become the more able to stand fast in the day of our temptation: So that it is not without iust cause, that the Apostle compareth this Righteou••nes, the second kind of spiritual Armour, vnto a corporall Breast-plate; for that like as a Breast-plate saueth and fenceth the vi∣tall partes of man, as his heart, liuer, and entrailes;* 1.57 which once being striken and pierced, mans life is lost: so doth vpright∣nesse, and holinesse of ••••e, preserue the heart and conscience of man free and safe from the inuasion and confusion wrought by Sathan, from the sicrie dartes of infi∣delitie, hardnesse of conscience, coldnesse in religion, wickednesse of life, corrupti∣on in conuersation and finally from Des∣peration, the very vpshot of al mischiefes.

Thirdly,* 1.58 must we arme and furnish our selues to resist Sathan the Diuell, with the Gospell of peace, that is, our heartes must be throughly acquainted, and fully fraugh∣ted with the knowledge of that glad

tydings of great ioy, which the Angels of the Lord brought at the birth of Christ;* 1.59 that tydinges of great ioy, which must be vnto all Nations, with that most com∣fortable and ioyfull embassage of the Reconciliation of Man with God, which may full well be called the Gospell of peace, for that it onely maketh the Conscience of man quiet, and at peace with God, and it selfe: then the which, what one thing in all the world, can set a man more free from all Desperation?

* 1.60Fourthly, with Fayth in Iesus Christ; wherewith the same S. Paule arming men against spirituall assaultes by Sathan and his ministers, and preparing them to the spirituall battle against the Diuell and his members, encourageth them not to shrinke, but to cleaue fast to this Fayth, whereby we may resist and beate backe our spirituall enemie.

And likewise S. Peter instructing vs to prepare and make our selues strong, to encounter with the common enemie the Diuell, teacheth vs to resist him by Fayth especially:* 1.61 Be sober (sayth he) and watch, for your aduersarie the Diuell, goeth about seeking whom he may deuowre, whom resist

stedfast in the fayth.

For this cause Saint Basil vpon the 32.* 1.62 Psalme sayth, What man is able to wage warre with the Diuell, vnlesse he flee for helpe to the Captaine of the Hoast through Fayth in him, to wound and thrust through his enemie?

And likewise S. Augustine accounted this Fayth to be so powerfull,* 1.63 that it re∣sisteth, vanquisheth, and ouercommeth the Diuell.

And this true Christian Fayth which is of such power as is aforesayd,* 1.64 is a sure trust in the mercie of God the Father, through the merites of Christ Iesus, when we do perswade our selues most certaine∣lye of the pardon of our sinnes through Christes righteousnes; and of eternall sal∣uation by his passion, hereby obtayning peace in our conscienses with God, and rest, and walke in obedience to his will and commaundements by his word vnto vs reuealed. Of this kind of Fayth is en∣treated in Abac. 2.4. Rom. 3.28. Rom. 5.1. Ephes. 2.8.

The fift kinde of Armour to resist the Diuell with,* 1.65 whereof S. Paul in the cata∣logue of a Christian Souldiers armour maketh rehearsall, is the Word of God: this

is the Sworde of the Spirit, whereby the suggestions and wicked temptations of Sathan, are beaten backe, propelled, and kept off, euen as a man keepeth backe his enemie at the poynt of his Sword.

With this kinde of Armour did our chiefe captaine Christ Iesus in his man∣hood heere on earth, resist and put backe all the Diuell his subtil and false tempta∣tions, answering euery one of them with Scriptum est, It is written: Whence wee may learne by the like meanes,* 1.66 after his most excellent example, to combat with the D uell, and to giue him the foyle, when soeuer by him, or any his wicked instruments, wee shall be tempted to this Desperation, or any other sinnes what∣souer.

If wee be tempted to sweare and blas∣pheme the holy name of God, it is to be resisted with Scriptum est, It is written, Thou sh••lt not take the name of the Lord thy God in vaine. If to pollute and breake the Lords Saboath day through either labo∣ring about our pleasures or profites, an∣swere, It is written Remember that thou keep holy. &c. If to murther, and shedding of blood, by any forbidden way or meanes,

or vpon any vnlawfull occasion what so∣euer; a••swere, It is written, Thou shalt do no murther. If to steale and purloyne by any vnlawfull meanes, directly or indi∣ractly; answere, It is witten, Thou shalt not steale. If we be tempted to Vsurie,* 1.67 let vs draw out this Sword of the Spirit, Thou shalt not giue to Ʋsurie vnto thy brother, Vsu∣rie of monie, Vsurie of meate, or of any other thing. If he mooue vs to deceipt and frau∣dulent dealing, let vs resist him with, It is written,* 1.68 Let no man oppresse or deceaue his brother in bargoning, for the Lord is a Iudge in such thinges. If we be sollicited to Dis∣loyaltie, and disobedience to Princes, let vs striue against that, with, It is written, Let euery Soule be subiect to the higher pow∣ers. &. Finally to be short,* 1.69 to what kinde of sinne, mischiefe, or inconuenience so euer any of vs all shall hoppen to be dra∣wen, intised, or inueigled,* 1.70 let vs search the Scriptures, and we shall soone finde stoore of Swordes, of one kind or other to answere, foyle, and recoyle, what so∣euer this mortall enemie of ours can vse or obiect against vs: heere is armour enough to find him occupied with.

* 1.71The sixt kinde of spirituall Armour, and heauenly furniture, wherewith Saint Paule, or rather the Holy Ghost by Saint Paule, would haue vs complet and furni∣shed against all the dangerous combats, conflictes, and wicked suggestions of this wicked and damned spirite, thereby to auoyde, repell, & vanquish him vtterly, is deuoure, heartie, zelous, & godly prayer. Ouer and besides S. Paule his instruction, and most needfull exhortation, in this case his and our Lord, Maister, and Saui∣our Christ Iesus, hath commended vnto vs this kind of weapon, when he taught to pray with this Petition, And lead vs not into temptation, but deliuer vs from euill. Let vs then apply this Armour, this kind of propulsatiue weapon, and feruently and heartely vse it: And firmely beleeue that which Dauid the Prophet for our good encouragement hath written in Psa. 145.19. God is neere: to those which call vpon him, and will fulfill the desire of them that feare him, and deliuer them. Whenso∣euer therefore we are tempted, allured, and drawen on by Sathan through coue∣tousnesse to riches, through ambition to honour, through enuie to murther,

through concupisence to adultry, through intemperance to gluttony; or to be short through any other sinne to iniquitie. Let vs straight wayes by prayer, craue for power and strength from aboue, to ouer∣come these temptations, and especially the most dangerous suggestion of Des∣paire.

This kind of Armour is alwayes ready at hand, so that Sathan can no sooner at∣tempt any thing against vs, but this wea∣pon is as soone ready (if we heartely and zelously lay hold thereon) to repell and vanquish all his practises against vs: And therefore, Pray, pray, pray.

CHAP. II.

The second Chapter concerning remedies and helpes against Ignorance, the second cause of Desperation, entreated of before in Chapter. IIII.

COncerning the Second cause of Des∣peration, to wit, Ignoraunce; Our Lord Iesus Christ who was nothing ignoraunt of the manifold mischiefes, and

of the manifest dangers that the Diuell leadeth sillie men into, as it were blind∣folded through blind Ignoraunce: and he knowing that Ignoraunce is rather the mother of Desperation (as heretofore in the iiii. Chap. of the Causes of Despe∣ration hath been sufficiently prooued,) then of Deuotion, as the Papistes haue in this poynt ignorantly taught & main∣tainde: hath in his owne person, and with his owne mouth exhorted and admoni∣shed all men,* 1.72 to Search the Scriptures, which is a lesson in this case most neces∣sarie for all men, to learne thereby to de∣lyuer themselues out of the dangerous gulfe of Ignoraunce, and so consequently out of many other sinnes, and finally out of Desperation; whereinto thousandes through Ignoraunce, haue been implun∣ged and drowned for euer.

* 1.73Let vs therefore for the remedie and auoyding of finall Desperation, where∣vnto so many runne headlong through Ignoraunce, little knowing, and lesse re∣garding what they do, vntill it be too late, receiue the word of God, which (as S. Iames sayth) Is able to saue our soules: with all readines like vnto the Noble men of

Berea, and search the Scriptures dayly.* 1.74 Let vs seeke after the knowledge of God in time, And as the Prophet Esai sayd,* 1.75 Seeke the Lord whiles he my be found, and call vpon him whiles he is neare.* 1.76 And let vs be assured of this, that all maner of Igno∣raunce is perilous; but wilfull Ignorance, of all other is most perilous: For it is (as a learned Writer hath affirmed) a plaine Prognostication,* 1.77 and a demonstratiue ar∣gument of eternall death. It is a most horrible and a fearefull thing for a man to refuse Instructions, depise Counsaile, harden their Heartes, stoppe their Eares, & close vp their Eyes against God: this is the very vpshot of euerlasting ruine.

Let the Ignorant therefore that stande in this dangerous estate,* 1.78 repaire with all diligence and attentiuenesse vnto the learned Mimisters & dispensers of Gods most sacred word, and at their mouthes enquire the knowledge of Gods Lawes. This doth God himselfe commaunde vs by the Prophet Malachie,* 1.79 And when we feele our Consciences wounded, let vs, af∣ter the example of the godly, faythfull, and deuout people, who after the hea∣ring of Gods word preached, came vnto

Peter and the rest of the Apostles, saying, Men and brethren,* 1.80 what sh l•• we do? Euen thus I say, let vs come vnto Gods Mini∣sters,* 1.81 and confesse and acknowledge our great blindnes and ignoraun••••, and say vnto them, Helpe vs, instruct vs, teach vs, set vs in the way, & guide vs in the pathes of the knowledge of God, and of our sal∣uation: for surely they are the Phisitions and Surgions of our soules,* 1.82 so that if we repaire vnto them, they shall giue vs to drinke of the holsome Waters of know∣ledge, to quench our thi••••t of Ignorance: they are the di p••ncers of the mani••olde graces of God, and the Lords Stewardes to giu•• each one of vs our portions in due time.

We haue not Christ alwayes amongst vs (as appertayning to his bodely pre∣sence.) but as himselfe sayth, we haue the Po re alwayes amongst vs: Euen so also we haue not Christ himselfe (that body I meane, which sitteth at the right hand of God the father) alwayes with vs: but yet our Lord Christ, ascending vp on high, gave vnto men among other gifts, this gift also (if we could rightly consider of it) of no smal value, euen Pastors & Doctors;

that is, the Ministers of the Gospell of Christ, that might instruct, informe, and teach vs in the way of life, that might declare vnto v•• the secret counsailes and hidden mysteries of God, that might arme vs with the Sword of the spirit,* 1.83 which is the word of God, to encounter & resist our deadly enemie the Diuell therewith. Let vs ioyfully receaue rhem; for who so receaueth them as they ought to be, receaueth also with them, him that sent them, whose Messengers they are: Let vs heare them, for they bring vnto vs the word of life: Let vs giue credite vnto the Lords Ministers, and Glorie vnto the Lord himselfe, that hath giuen in his great loue this blessing vnto vs, to haue his Messengers and Ambassadours aby∣ding among vs, to declare and make knowen vnto vs by them, what his owne good will and pleasure is in all thinges, to the auoyding of this blind Ignorance, the very mother of D••speration, and so consequently of eternall Damnation with the author thereo••, and his cursed Angels for euer.

CHAP. III.

Of the great seruitude and bondage of sinnes, and of the remedies thereof.

Concerning the great seruitud & bon∣dage of sinne, being the third (before noted) cause of Desperation, for the helps and remedies thereof this haue I briefly to say, that what though we haue been seruaunts vnto sinne, and haue been pres∣sed, and surpressed with the bondage thereof, so that we must needes confesse, (vnlesse we should prooue our selues ly∣ars, and that there were no trueth in vs) that we through our often doing of those thinges which we should not haue done; and on the other side, through our leauing off those things vndone which we should haue done, haue most iustly deserued Gods threatened cursses and plagues to light on our bodyes, our soules, our chil∣dren, our stockes, our croppes, and euery thing els we go about, and put our hands vnto. What though our sinnes fight a∣gainst our soules, and gnaw our consci∣ences, and be ready euen out of hand to lead vs into the most dangerous state of Desperation? What though we haue con∣tended and fallen out with our brethren?

as did Paul and Barnabas,* 1.84 who were so h••at in contention one against an other, that they forsooke one anothers compa∣nie 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?* 1.85 So did Za∣cheus, yet notwithstanding after his re∣pentance, his forsaking and ceassing from bad getting, his restitution, and almes giuing, receiued that most chearefull and comfortable saying of Christ,* 1.86 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, con∣trite, 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 bre∣thren? so did Dauid to Ʋrias, and yet vp∣pon his zealous, inward, & true vnfained

sorrowfulnes and repentance, he was not taken away in his sinne, but found par∣don. And so did the Iewes which put to death the Lord of life.

King Manasses was an Idolater, he de∣fi••ed the Temple of God, he withstood and did beat downe the trueth, he set vp Idolatrie,* 1.87 he was a Coniurer and a South∣sayer, he shed a boundance of Innocent blood, so that the streetes flowed there∣with, 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,

* 1.88If 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 shorte∣ned? 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 cal∣ling 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 des∣paire 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 brea∣king of the backe of all damnable. Des∣peration, 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,* 1.89 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.* 1.90 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 damna∣tion; 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,* 1.91 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 be∣leeue 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 be∣nefites and merites of himselfe, who is

our onely Sauiour,* 1.92 without any other meane or merit; for he is the only Lambe of God, which taketh away the sinnes of the worlde.* 1.93 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,* 1.94 and that he must haue rysen the third day from the dead, and that amen∣dement of life, and forgiuenesse▪ of sinnes must be preached in his name to all people, and to all nations. O how sweete and comfor∣table 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.* 1.95 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 Obliga∣tion

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 instru∣ment 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,* 1.96 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.

* 1.97And S. Peter sayth, Iesus Christ hath com∣maunded vs to preach vnto the pe••p••e, and to test••fie th••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 re∣mission of sinnes.

Moreouer, S. Paul sayth,* 1.98 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,* 1.99 what Righte∣ousnesse, 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 ig∣norant man) for that our sinnes are taken away by the innocent Lambe Christ Ie∣sus, that he hath sufficiently pai••e the ran∣some therof, & that we are become righ∣teous by the righteousnes of I sus Chri••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:* 1.100 for I confesse it plaine∣lye, and it is too true, that sinne indeede dwelleth in vs; but yet to the great com∣fort of an afflicted conscience against Desperation I affirme it (hauing the ho∣ly Scriptures for my teachers herein) that although the roote of sinne, the naughtie disposition, and inclination to sinne re∣mayneth alwayes strong in a Christian, and neuer can be wholly vanquished be∣fore 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 assay∣led 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,* 1.101 which walke not after the flesh but after the spirit.

The remaynent & roote of sinne dwel∣leth alwayes in vs, but wee like vnto li∣centious worldlinges, giue it not the bri∣dle, 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 shalbe no condemnation at all vnto vs thereby, neither any cause of Despe∣ration 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 aby∣ding, 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 vn∣to 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 commit∣ted them: Euen so doth he promise, say∣ing,* 1.102 God is one God, willing to shew vs grace and mercie, hee will ••u••••e to vs, and will be fauourable, and hee will t ke away our iniqui∣tus, and cast our sinnes into the deapth of the Sea. And againe it is sayd of Gods won∣derfull mercies, The Lord is full of com∣passion and mercie,* 1.103 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 rewar∣ded vs according to our iniquities: For looke how ••igh the Heauen is in compa iso•• of the Earth so great is his mercie also towards them that feare him Looke how wide a••so the Fast is from the West so farre hath he set our sinnes from vs. Yea, lik•• as a Father pittieth his owne children, euen so is th•• Lord mercifull vnto them that ••••••••e him: For he knoweth where∣of we be m••••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.* 1.104 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 mis∣trusted 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 mer∣cie, and wrath commeth from him &c.

CHAP. IIII.

The fourth Chapter concerning the Remedies to be vsed against the Fourth cause of Des∣peration, 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 mani∣fold and marueilous are the pollicies, deuices, wyles, subtilties, assaultes, and suggestions, wherewith and whereby that wylie Foxe,* 1.105 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 o∣ther, wherevnto he findeth and prooueth them to be naturally enclyned; and last of all vpon one occasion or other, into Desperation.

* 1.106If he espieth a man to he rich, and to haue worldly blessinges through the gift of God, then will he apply him earnestly

by his prosperitie to lull him asleepe 〈◊〉〈◊〉 the forgetfulnesse of God, in world Pleasures, pleasant Vanities, and transi∣torie delights, comfortes, and solaces; and by trusting in his Riches to lift vp him∣selfe arrogantly aboue others; to swell in pride, & to contemne his brethren, com∣mitting (and that with great sawcinesse and boldnesse) many fonde, palpable, and grosse errours and follies, against Gods word, euen as if he should say, Who is the Lord?

On the other side, if a man be poore,* 1.107 he laboreth thereby to make him contemp∣tible before the world, to pinch and nipp him with the want of many thinges ne∣cessarie both for backe and bellie, that he seeth before his face many others haue in great and in aboundant measure:* 1.108 he soli∣citeth him to steale, to take the name of God in vaine, to seeke after gaine by vn∣honest, vnlawfull, and vngodly meanes; to murmure, distrust, blaspheame, and despaire.

If a man haue Friends,* 1.109 he will vse them as his instrumentes, to tempt vnto some euill by their leawd & wicked counsaile, as he did procure Euah to do vnto Adam,

Iob his Wife to Iob. Haman his Wife vnto 〈◊〉〈◊〉 man.* 1.110

* 1.111If thou hast enemies, then will he pricke thee forward by their proceedinges and dealinges against thee, vnto vniust cho∣ler, wicked anger, and diuelish reuenge.

* 1.112If thou be carefull for thy familie, wife and children, he will take hold vpon that occasion to stuffe thy hart with too much desire of hauing, and getting by right or by wrong, and therby through extreame couetousnesse, make thee to forgoe all godlynes and pietie.

On the other side, if thou be carelesse, that's it that he can make vse of also;* 1.113 for as S. Bernard sayth, Infert diabolus securi∣ta••••••, vt inferat etiam perditionem. &c. In In heauen Angels became Diuels. In Pa∣radise Adam and Fuah fell into disobedi∣ence. In the Schole of Christ, Iudas became a ••raytor to his Lord & Maister: and all this (sayth S. Bernard) through securitie and ••etchlesnes to keepe themselues in that good state wherin they were once set.

* 1.114Hast thou strength? thereby will he t••ke occasion to embolden and harden thee to do iniurie & wrong, & to set vpon thy weaker.

Hast thou health and a strong able bo∣die? by those will he induce and entice thee to one kind or other of leawdnesse and dissolutnesse.

Hast thou beautie? that will he make an instrument for bawdrie; an inticement and an allurement to voluptuousnes and wanton delightes.

Hast thou honour and dignitie in the world?* 1.115 thereby will he blow the bellowes of pride, audacitie and boldnesse, to op∣presse, to crush, and tread vnder foote thine inferiours.

Hast thou Viuacitie,* 1.116 or quicknes of spi∣rit, and sharpnesse of witte and learning? these also will he striue to abuse & wrest to serue his turne to excogitate, inuent, and deuise a thousand vanities: yea, and all the rare and excellent giftes of God, which God doth bestow on any man: this Diuell, this arch-enemie of man∣kind, will leaue no wayes, nor meanes vnattempted, to procure man to abuse the same to a cleane contrary ende (if it were possible) to that for which they were bestowed.

And finally, the very Word of God,* 1.117 gi∣uen through Gods great and infinite

goodnes, to be our spirituall Sword, to resist and encounter the Diuell with; which as S. Iames sayth, is able to saue the soules of men: which as S. Paul sayth, is the power of God to saluation to euery one that beleeueth: which as holy Dauid sayth, was a lanterne vnto his feete, and a light vnto his pathes. This, euen this, will the Diuell so farre foorth as euer he may, with all the cunning fetches, craftes, and pollicies that euer he can deuise, seeke to abuse, wrest, and misapply,* 1.118 from the true meaning sence and signification thereof, to con∣firme lyes, vntruethes, and heresies there∣by: he will draw some textes and senten∣ces thereof, to bring men into presump∣tion of their owne Vertues, Woorthines, and Merites, to their vtter ouerthrow. And likewise with some other places and sentences thereof, he will bestirre himselfe to bring men to wauer in Fayth, to doubt of Gods graces and mercies through Christ, and so finally to fall into vtter des∣peration. And thus doth he dayly abuse and wrest all those places of holy Scrip∣tures before noted and alledged in the Fourth cause of Desperation, tending to proue the small number of those that

shall be saued, in comparison of the huge and great number of the reprobate.

Those places I say, doth he vrge vpon the consciences of many in the world, and by his misapplying of them, and by his misconstruing of Christes purpose, drift, and meaning therein, draweth and dry∣ueth them to feare and to tremble, to doubt and despaire, that they are none of that small number, seeing so few shall be saued.

But ô thou man that art thus tryed, tempted, and drawen towardes tempta∣tion! for thy remedy and helpe herein, Search the Scriptures, and consider vpon those places, to what end and purpose Christ delyuered this doctrine, and thou shalt anone prooue and finde, that his meaning was nothing lesse then to driue men into despaire,* 1.119 but rather hereby to exhort, perswade, and to giue caueats, and warning peeces vnto all men that run at randome after the world, to re∣member them selues, and their dangers, and tickle states; to awake & rouse them vp that are so fast lulied a sleepe in the dangerous cradle of securitie, & wretch∣lesnesse, that so they might be touched,

mooued and stirred vp to embrace in time when time serues, a farre more dili∣gent and watchfull care of their saluation, that by such meanes, they may be found in the number of Christes little flocke, and of those few that shall be saued; whom the Apostle Paul exhorted to make an end of their saluation with feare and trembling:* 1.120 by which they might be made more care∣full and more diligent in that their so waightie a businesse.

CHAP. V.

The Fift Chapter wherein are conteined the comforts, helpes, and remedies against the fift cause of Desperation, which is the heauie and great waight of crosses, afflictions, trou∣bles, and necessities, that God suffereth to full vpon many in this life.

MOst true, most notable, and most confortable for the distressed and af∣flicted children of God, is that golden sentence of the holy Ghost, penned by his chosen vessell S. Paul,* 1.121 Rom. 8.28. All thinges worke together for the best, to them

that loue God. For euen the afflictions and troubles of Gods children are so sancti∣fied vnto them by the spirit,* 1.122 that by the same they are made pertakers of Gods ho∣lynesse.* 1.123 By the same they enioy the quiet fruite of Righteousnesse.* 1.124 By the same they attaine vnto a greater measure of Ioy in the holy Ghost.* 1.125 By the same the world is crucified to them, and they to the world. By the same they are made conformable to Christes death.* 1.126 By the same they are kept frō the condemnation of the world. By the same they learne experience,* 1.127 pa∣tience, hope &c.

So that these thinges rightly pondered,* 1.128 weighed, and considered, their Crosses are mercies, their losses gaynes, their af∣flictions are their schoollinges, and their aduersitie their learned Vniuersitie. A∣uoyde thou Sathan, thou canst not make these afflictions crosses and troubles, nei∣ther good nor likely causes of Despera∣ration, so they be taken, borne, and vsed as they ought to be, for it is writ∣ten for the learning, comfort, helpe, and remedie of all Gods afflicted chil∣dren, whom thou woul•• ••est ••ull gladly perswade, that their afflictions are signes

and prognosticating tokens of Gods wrath; and so consequently if thou coul∣dest, thou wouldst draw them thereby to despaire of Gods loue and mercies. It is written I say,* 1.129 That the Lord correcteth him whom he loueth, euen as the father doth the child in whom he delighteth. And againe, My sonne,* 1.130 despise not the chastening of the Lord, neither faint when thou art rebuked of him, for whom the Lord loueth, he chastineth; and he scourgeth euery sonne that he receiueth. If yee endure chastening, God offereth him∣selfe vnto you, as vnto sonnes; for what sonne is it whom the father chasteneth not? If there∣fore yee be without correction, whereof all are partakers, then are yee bastards, and not sonnes, and so foorth vnto the 12. verse. These and many other such like sayinges and sentences of the holy Scriptures, are most euident testimonies, that afflictions, trou∣bles, crosses, and vexations, are sure to∣kens of Gods grace, mercie, and fauour, whereby God assureth vs of his mercifull will and fatherly good heart towards vs, and not signes of his wrath and heauie displeasure, as the Diuell would perswad vs, thereby to cause vs to despaire.

God in deed oftentimes sendeth euilles

euen vpon his owne beloued children;* 1.131 but yet to the entent to do them good thereby: and withall in the middest of those euils which he toucheth them with, he sendeth them some comforts to holde their heartes with. Examples hereof you may see in Adam and Euah, for when for their disobedience God would banish them out of that most pleasant place in all the world, wherein at the first he had placed them, yet in the middest of that punishment which he had layde vppon them, his fatherly kindnesse shewed it selfe; for before he droue them out, he made them coates to arme them against all weather,* 1.132 and he comforted them with a promise of the blessed Seede (Iesus Christ) which should restore that saluation to mankind, which they had lost by yeel∣ding to the Serpents entysings.

This was, and this is, the most kind and louing dealing of God with man, he will make vs to smart a little for our sinnes: heere is his iustice; but yet so, that he will not vtterly forsake vs, nor giue vs ouer for euer: heere is his mercie. Auoyde there∣fore Sathan, once I say againe auoyde: cease to suggest or to ingest into any

mans hart, that he should thinke because that God doth crosse & afflict him, that therefore he doth hate, forsake, and vtter∣ly casteth off those with whom he so dea∣leth: 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. &c. so he loues vs as a Father for his sake: and againe he will be more mindfull of vs, then our owne Mothers; for why? himselfe hath so taught vs, and so promised, as appea∣reth in Esa. 49.* 1.133

Examine and consider but a little the proceedinges and dealinges of Mothers and Fathers with their children,* 1.134 & there∣by shall you see and perceiue more cleerely, how God handles his children vnder their afflictions, troubles, and cros∣ses.

It is the fashion and manner of a good, kinde, and naturall Father, that faine would see good proofe of his child, first to instruct and teach him in the vertuous course and wayes of well doing: Second∣ly, to giue him o••tentimes warning ••••d monition, to keepe him in that good way which he hath taught him: Thirdly,

if wordes will not serue, then to iercke him now and then with the rodde: Fourthly, in case his childe beeing now growen vp, waxe stubborne, malapart, and disobedient, if he will needes spend his thrift wantonly, prodigally, and ry∣otously, in ill companie, then comes his Father and drawes him out by the eares, and with a whippe or cudgel, beates him till his boones cracke.

All this he doth, and 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 a∣mendement, 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 be teacheth and instructeth them by the Ministers, Teachers, and Preachers of his holy word and will: he giueth them often monition and war∣ning to walke in his wayes, and to liue in his obedience; which if they despise and will not follow, then hee vseth his rods, as pouertie, sicknesse, diseases,* 1.135 cros∣ses in their children, in their stocke, in

their crop, and such like: and when this will not serue, nor do any good, but still on they waxe obstinate and stubborne, and care not neither for wordes nor war∣ning, for stripes nor gentle correction; then God sendeth vpon them more hea∣uie and greeuous punishments, as plages, pestilences, dearth, casualties of fire, wars, losse of victorie, fire and sword, captiuitie, and other such like great & almost intol∣lerable mischiefes: and all these to worke in them acknowleging of God, humbling thēselues vnder the mighty hand of God,* 1.136 sorrowfulnes of hart for their negligence in seruing of God, and true vnfayned re∣pentance, and turning againe vnto God, who then is as ready to receiue them as euer he was before, and with mercie and louing kind benefites to blesse them: Examples hereof, holy Scriptures afforde vs not a few, but especially in the gouene∣ment of Gods chosē people the Israelites, wherein it doth plainely appeare, that al∣though God did often times punish the disobedience & falling away of those his people; yet it euer prooued nothing els, but the displeasure of a kind and louing father, which sought not their vtter ouer∣throw,

but rather their reformation and amendement. Let vs therefore in the like cases, not despaire of Gods mercie, but amende our former wicked course of life, and yeeld our selues patiently vnto our heauenly father, and reioyce in him, in the middest of our troubles & afflictions, for as much as there is nothing more sure thē that if we returne to him, but he will like∣wise turne againe vnto vs with a gracious and fatherly minde, heart, and goodwill.

In this behalfe also is God compared and likoned vnto a kind louing Mother;* 1.137 for like as a naturall Mother is very care∣full, watchfull, & diligent about her child, she trimmeth it, she dresseth it, feedeth it, nourisheth it, prayeth to God hartely for it, and doth all the good she can for it with a most louing, tender, & motherly affecti∣on; and yet now and then she is so disqui∣eted in her minde, so mooued and prouo∣ked by her childs peltishnes, frowardnes, and vnrulines, that she is euen against her owne nature, forced to be angrie with it, to chide it, & sometimes to beat it: Euen so like vnto this motherly dealing, is the propertie and naturall affection of God towardes mankind, who as he would not

the death of a sinner, so neither delighteth he in any maner of griefe, sorrow, trouble, or misfortune of man, were he not some∣times stirred vp, mooued, and prouoked, through our frowardnes, vnthankfulnes, and vnkindnes, to chasten & correct vs. And like as a Mother, though she be an∣gry & offended with her child 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 mind∣full, more kind, and more pittifull is God towardes vs. This is most true, the mouth of God himselfe hath spoken it; for these are his words.* 1.138 Can a Woman forget her owne Child, and not haue compassion on the sonne of her wombe? though she should forget, yet will not I forget thee. And finally (to draw to an end of this comparison) euen as a Mother when her child is impish, peeuish, and wayward, manaceth and threatneth it to throw it away to a Beggar, and scarreth it with some Bugges, Throstes, Hobgob∣lines, or such like, & all to make it quiet, and to cling the more vnto her: so like∣wise our good Father, when he seeth that

we forget him, make smaller reconing of him then becomes vs, and waxe vnthank∣full and vntowardly to all goodnesse, de∣clyning and hasting on apace to follow all sinne and iniquitie; then he sometimes sheweth vs the terrible faces of fearefull troubles and dangers, and he will bring vs into great perilles: yea, and for our vn∣thankfulnesse, and other such like of∣fences, he will now and then take away by one meanes or other, our health, our wealth, our peace, our libertie, our safe∣tie. &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 and call vpon him the more faythfully, hartely, and zelously for his helpe & deliuerance, to esteeme better of his giftes when we enioy them, and to be more thankefull for them when we haue them.

So that the very causes of all our trou∣bles, crosses, and calamities, are not to worke in vs murmuring, & grudging, and despaire; but if we wil waigh them & con∣sider them throughly, to make good vse of them, they may turne to our great profite and benefite, and not to our hurt:

For like as a naturall Father and Mother do, so doth God loue vs when he smiteth vs; he fauoureth vs, when he seemeth to be most against vs; when he seemeth to be most angry, he aymeth most at our good, for as S. Augustine saith, Meltus nouit medicus quid expediat quam aegrotus, The sicke man the patient, neuer knoweth so well what is good for him as doth the Phi∣sition.* 1.139 And therefore the Phisitions and Surgions when they see no other remedy for the recouerie, curing, and amending of their sicke corrupted & infected pacients, vse to minister vnto them tart, bitter, harsh, and vnpleasant things, and to seare, burne, & cut away corrupted, rotten, and dead flesh with sawes, yron, and other such like instruments, and all to saue and cherish the sound and whole partes, Ne pars sincera trahatur, least that which is whole, should by the other be corrupted, infected, & poysoned: Euen so doth God sometimes (when he sees it best for vs) plague our bodyes sharpely & greeuous∣ly, that our soules may be preserued and saued. The Phisition in compounding of his best Triacle, vseth Serpents, Adders, and other poysoned things, that with the

same he may driue out one poyson with an other: Euen so God (as by Histories plentifully in Gods Booke it appeares) vseth the ministerie, helpe,* 1.140 and seruice of Diuels, and of most diuellish and wicked men, by them to afflict and chastice vs, and yet to do vs good withall; and after∣wardes burneth the roddes when he hath corrected and beaten his children with them awhile. It is not giuen to euery man (I must needes confesse) to vnderstande this, & to make this good vse of afflicti∣ons, crosses, & troubles layde vpon them for their sins sake;* 1.141 for then should Pharao and many of his wicked courtyers, like himselfe then should Cain, Saul, Iudas Is∣chariot, and many other vile leawde and desperat persons beside, in their manifold crosses, troubles, and aduersities, haue turned vnto the Lord and been saued. But we must learne & know, that aduer∣sities, troubles, and afflictions, of them∣selues, and of their owne proper nature,* 1.142 can not worke & bring such profites, and so much good vnto men: But it is the spirit of God, which resting in Gods faith∣full children, purgeth, reformeth, comfor∣teth, & strengtheneth them, and by these

outward meanes worketh all these good thinges in vs: And so whatsoeuer good∣nesse hath been spoken of heretofore to befal men by meanes of aduersities, cros∣ses, & troubles, is to be vnderstanded only of the faythfull and godly, which are taught and ledde by the spirit of God, to consider rightly of them, and to make such vse of them, that according as in the beginning of this Chapter it is truely sayd, to them that loue God, all thinges worke together for the best.* 1.143

Whereas on the otherside, in the vn∣faythfull, vnrepentant, and wicked ones, they worke after an other fashion, and are of cleane contrary operation,* 1.144 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,* 1.145 or to the Magi∣strates, 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 punish∣mentes: and so very busie they make themselues, to shift off all blame euer to otheres faultes.

And although their sinnes be multi∣plyed to exceeding multitudes of of∣fences, yet they will not see nor con∣fesse 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 dis∣pleasure 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 cor∣recteth 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,* 1.146 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 ray∣ling 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,* 1.147 namely into a re∣probate 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, Achi∣tophel,

& 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, retch∣lesse, and carelesse what shall become of them afterwards for euer. By whose liues,* 1.148 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 & put∣ting 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,* 1.149 is one of the greatest and most dangerous deceites, and cun∣ning 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 pro∣crastination, 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.* 1.150 The Diuell knoweth well enough, how that like as old festered and long growē soares & diseases of the body, are farre more dangerous, more trouble∣some, 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 ne∣uer, or seldome, and that with greater dif∣ficultie 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 got∣ten the surer hold and possession, he en∣deu••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 how∣er 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 & infecti∣ous 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 a∣mendement of our liues, the thing that so

hangeth on, and presseth vs downe, & let vs in time while we haue time, take a bet∣ter 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 wallow∣ing 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,* 1.151 & 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 excel∣lent and a rare gift of God: Let vs ear∣nestly 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:* 1.152 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, & re∣membraunce 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,* 1.153 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 vn∣to 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 doubt∣full 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.

* 1.154When the World was eattng and drink∣ing, 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 mat∣ter, they were all sodainely destroyed. When Nebuchadnezzar was most brag,* 1.155 and thought himselfe most safe and sure, sodainely (neuer dreaming nor once sus∣pecting any such thinges) was he pulled on his knees.* 1.156 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 opi∣nion 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 pur∣pose of his wickednesse, hauing ney∣ther hower, halfe hower, nor minute, to crie God mercie, to repent and to pray in.

Ioannes Riuius, a learned Writer,* 1.157 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,* 1.158 and Grimwood of Hitcham? whereof the Earle after he had trayterous∣ly slaine the brother of King Edward the third, being charged afterwardes by the King therwith at Windsore (where he hap∣pened 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 fol∣lowed 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,* 1.159 knowen to be a wilfull forsworne man, in the Haruest time next after his periurie, feeling no paine, complayning of no dis∣ease, being strong and able to labour, as he was stacking vp Corne, sodainely his Bowels fell out of his body, whereof im∣mediatly 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 in∣finite 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 o∣thers 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 before our death, yet (as I before sayd) full many

are the stoppes; lets, and impedimentes, which both may, & also dayly do fall out to hinder & put by this late repentance, that so many will needes trust vnto,* 1.160 and make all their reckoning of, putting off from day to day, & from yeare to yeare, till this last time approch and f••l on them in deed: For so long as the extremities of sicknes do nippe and pinch our mortall bodyes, the doloure, panges, and paynes racking and tormenting our flesh, will keepe our mindes so occupied, sometime calling on the Phisition for helpe, some∣time turning, tossing, and seeking for ease in euery corner of the bed; yea, and from bed to bed, while strength doth serue: sometime taking this Receipt, and some∣times that, as the Phisitions shall mini∣ster: sometimes turmoyled and occupied both in minde and body by the working and purging of the Apothecarie•• drugges receiued, sometimes disquiet and braw∣ling with those that are attending about vs, crying out on them, as though their vsing and handling of vs were the occasi∣on of our greater panges and paines: with these and such like circumstaunces, are both bodyes and mindes exercised

and vexed, so long as the vigour and strength of flesh and blood are able to endure and hold out, and so busied here∣with continually, that we seldome haue any rest or leasure to frame our selues to any quiet calling on God; to any repen∣taunce, or vnfaigned and zelous crying for mercie: for if we sometimes endeuour our selues to begin to go about it, yet be∣hold one thing or other soone striketh all out of minde, and disturbes vs so, that ne∣uer a whit the better: But if after the powers and senses of our bodyes be once worne and weakened, and the feeling of the extreame dolours and pangues of the sicknesse be mittigated, wherby the body after a time of wrestling and wearying of it selfe is now somewhat quieted,* 1.161 and so the minde more setled, we then begin a∣gaine to take better holde, yet still on ei∣ther the care of children & wife, for want of sufficient prouision for them, or griefe to depart from them, or the remembrance of landes, goodes, houses, and possessi∣ons, and other worldly treasures; the loue, liking, and delights whereof haue posses∣sed our heartes all our life time before, will now so afresh enter and trouble our

heades and mindes; that yet time serues not for to continue any such godly and christian exercises as we in health time when we should haue done it, made no account of, and deferred vntill the last hower.* 1.162 Sometimes are we troubled and diseased with melancholy and frensies, choler shooting vp into our braines, and with such crampes & convultions caused by much euacuation, and such abundance of choler in our vaines, that hereof fol∣lowes the natural effectes, rauinges, blas∣phemings, vnsensible talking, wrything of the lippes, strange and vnaccustomed wresting and turning of the necke, buck∣ling of the ioyntes & whole body; yea & often times such extraordinay strength, that three or foure men can not hold vs nor rule vs without bondes. With these and such like strange effectes, are many men depriued not onely of the right vse of the partes of their bodyes, but also of their reason & right wittes, and last of all of life it selfe. Are not heere then lettes and stayes enough from the performance of that amendement of life, prayer, and crying God mercy, which we proroged and 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 aforesayd lets and impediments of strange diseases and ex∣traordinary effectes thereof, nor with any other such like noysome & troublesome circumstaunces or sicknesses, but that we haue time, leasure, and quietnesse to do all such things as any of vs al trusted vnto at our last farewell with the world?* 1.163 yet will that deadly enemie, that mortall ad∣uersay of ours Sathan the Diuell, at that time aboue all other apply himselfe; and let vs looke for no other, but what vile sinne we haue committed & delighted in in all our life time, that will he lay to our charge, and clogge our conscienses with, & to bring vs into desperation with and by them, he will put vs in minde, and ter∣rifie vs with Gods seuere threatninges against sinne. Hee will obiect against vs that saying of our Lord Christ,* 1.164 that if we would haue entred into life, we should haue kept his Commaundements.* 1.165 Hee will tell vs that not hee that sayth Lord, Lord, but hee that doth the will of the father of he uen, shall enter into the kingdome of God. Hee will put vs in minde that, Not the hearers of the

Law,* 1.166 but the doers shall be iustified. Hee will threaten vs, that because we haue liued ac∣cording to the flesh, we shall die. Hee will cracke vs,* 1.167 that the vnrighteous shall not in∣herite the kingdome of God: and that neither Fornicators, nor Idolaters, nor Adulterers, nor Wantons, nor Buggerers, nor Theeues, nor the Couetous, nor Drunkards, nor Raylors, nor Extortioners, shall inherite the kingdome of God.

And that such as haue lyued accor∣ding to the workes of the flesh, which are repeated vp Gala 5.* 1.168 shall not attaine to the kingdome of God.* 1.169 And that wee must be presented before the iudgement seate of Christ,* 1.170 and euery man receiue par∣ticularly according as he hath done in this life,* 1.171 good or euill: euery man shall receiue ac∣cording to his workes. And that God spa∣red not the Angels when they sinned.* 1.172 And if the Iust shall scarce be saued, where shall the Wicked man and sinner appeare?

When all these, and a great deale more, describing and setting foorth vnto vs the rigour of Gods seueare iustice, and the reckoning wherevnto wee shall be cal∣led, shall be put into our mindes on our

death-beds; and that damned Sathan, which all the dayes of our liues before, laboured to make vs carelesse and negli∣gent of the knowledge, or consideration of any of these thinges, that so he might make vs the more boldly and blindly to runne headlong into sinne, shall charge vs with this, and much more like stuffe, appealling to our owne consciences for witnesse hereof, and so herevpon plant in our guiltie heartes deepe Despera∣tion, Alas in what case shall our poore soules then stand? Would a man then for a thousand worldes, and all the pro∣fites and pleasures thereof, be brought to such a quandarie?

O thou therefore that readest or hea∣rest this damnable and miserable state that sillie soules may be implunged into, for the better auoyding of these perilles, reade, & reade againe, meditate, ponder, and put in practise the direction, aduice, and counsayle in the beginning of this present sixt Chapter.* 1.173

And take this lesson of Ioseph of Arima∣thia, that like as he in his life time had made readie a Sepulcre in the middest

of his Garden, which was the place of his pleasure (as all Gardens of great men most commonly are:) Euen so thou in the middest of these things wherein thou takest thy greatest felicitie and delight, remember yet thy Graue, and what one day (thou knowest not how soone) shall become of thy poore soule, and afterward of thy soule and body for euer.

Remember and learne likewise at the Egiptians, who perceiuing the mindful∣nesse of death to be a good helpe to bry∣dle their euill actions,* 1.174 vsed to bring a Picture or Image resembling Death, into their great and solemne Feastes; which fearefull and ouglie sight, trembling and shaking they tooke to be a speciall occa∣sion to keepe the beholders in sobrietie, by the remembrance of their end, which they must all come vnto sooner or later.

And finally, learne at the good King Ezechias,* 1.175 when thou shalt be by any occa∣sion put in the remembraunce of death, be af••aide of Gods threatninges, and sor∣row a little before hand, least thou be con∣strayned to sorrow, howle, and cry reme∣ddesse alwayes afterwardes: for accor∣ding to the old saying, Qui ante non ca∣uebit

post dolebit, he that will not beware before, shall afterward be sory.* 1.176 And hee that in all his doinges remembreth the end, shall neuer lightly do amisse: The which wise remembraunce of our endes, he vouchsafe to plant in our hearts, who hath full dearely bought vs, Iesus Christ, the righteous; to whom with his, and our heauenly Father, and the holy Spirit, three persons; and one eternall maiestie of Godhead, all worthy glorie, ho∣nour, and prayse, be worthely attributed for euer and euer. Amen.

CHAP. VII.

The seuenth Chapter conteyning the Generall Preseruatiue against the despaire or doubt∣ing of Gods mercie arysing vpon any cause whatsoeuer.

FOr as much as it is a thing manifestly to be prooued by holy Scriptures, that a man endued with true fayth it selfe, may notwithstanding now and then be toubled and assaulted with motions of doubtinges, wauering; yea and of des∣pairing: therefore for the brideling, sup∣pressing, and ouercomming of these as∣saultes, it shall be good to put in practise these fiue thinges especially.

First, we are to thinke and consider thus much,* 1.177 that as not to murther, not to steale, not to commit adulterie, and all the rest of the Decalogue or ten Com∣maundementes, are the Commaunde∣mentes of God, and we are carefull, and striue with our selues that wee should not breake any of them; least that in brea∣king any of them, we should so highly offend God, that he would therefore powre downe vpon vs his heauie wrath,

and in his indignation seueerely punish vs, as by many examples wee see he hath done to others in the like offences: So also it is Gods commaundement as well as any of the other are,* 1.178 That wee beleeue in the name of his sonne Iesus Christ: and therefore we must thinke wee offende against God as greeuously, or rather farre more greeuously in violating and brea∣king this Commaundement by incredu∣litie, doubting, wauering, and despairing, as if we should shed mans blood, com∣mit whoredome, theft, periurie, or any other such like notorious sinne.

O what a haynous sinne must it needes be to cast no doubtes, nor despaire in the helpe of a mortall man in the time of neede! and yet to mistrust and despaire of the like in God? As for example: We can settle our heartes to beleeue in our mortall Fathers if we stand in neede of meate, drinke, or cloathes,* 1.179 wee then call on them: and if they promise vs any such thinges, we can set our heartes at case, and count it as a thing done; we doubt nothing of their good wil towards vs, nor of the performaunce of their word vnto vs, wee depende vppon them, wee relye

onely on them and none other, and what they giue their word to do for vs, we make as sure reckoning of it, as if it were alreadie in our handes.

Againe, if we stand in neede of a peece of money as of x.* 1.180 xx. li. xxx. li. or be it more or lesse, to discharge some dange∣rous Bond, or for any such like vse by a set day, or to saue our bodyes out of prison; and in the meane time, before the day appointed come, some one of our honest rich neighbours, that is counted an honest substantial man, and of good credite, pro∣mise vs certainly so much money as we want, and stand in need of to serue our turne with, and bids vs trust vnto it, that before that day he will be sure to helpe; we herevpon trust his honest promise, we beleeue his word, & make as sure ac∣count of it as if we had it already in our purses, and take no more thought nor care for it. O how much more should we trust Gods most faythfull, iust, and true word and promise; beleeue him without all distrust, doubting, or despaire, and de∣pende vpon him who is a thousand times more able and more willing to do vs good, and to keepe touch with vs, then

euer was, or euer shalbe any mortall earthly Father, or friendly neigbour?

The second thing in this case to be considered of is, that euery one of vs,* 1.181 is particularly to beleeue that he is in the number of those that shalbe saued, by the merites of Christes death & passion: for the promises of saluation in Christ are indefinite, excluding no particuler man, as for example: God so loued the world,* 1.182 that he gaue his onely beloued Sonne, to the end that all that beleeue in him should not perish, but haue life euerlasting. In which generall wordes, is included euery particuler be∣leeuing person, although he haue not his name seuerally & particulerly set downe: and heere God excludeth none from his promise, vnlesse through their vnbeleefe and despaire, they exclude their owne selues. If the King of Great Britaine, of his owne meere mercie, and motion of com∣passion, or at the sure and mediation of some Noble man or other that is deare vnto him, should freely pardon and forgiue all the malefactors and prisoners of any Gaile, within his Kingdomes, may we not account them very fond & foolish men, and not worthy the benefite of the

Kinges gracious Pardon, if some two or three should doubt and despaire that this generall Pardon appertained not vnto them, because their owne perticular and seuerall names were not therein speci∣fied and expressed? Euen thus is our case.

Let not therefore any illusion of Sathan, nor feare of our owne vnworthinesse, nor want of our perticular names, nor any other argument or reason whatsoeuer, withdraw vs from challenging our owne portions and partes of Gods most mer∣cifull promises, of his free pardone, and remission of our sinnes: Let vs not doubt nor distrust the performaunce and trueth of Gods promises.

* 1.183Thirdly, to comfort our selues, and to suppresse Sathans temptations to despay∣ring, we may further meditate and pon∣der with our selues these two poyntes es∣pecially: First, that seeing the Lord hath promised to forgiue our sinnes, & to put all our wickednesse out of his remem∣brance (as by plaine and most manifest euidence of holy Scriptures it may easily be prooued) then it standeth with his iust∣ice and trueth, to performe the same, and

that vpon such a necessitie, that he must either forgiue vs our offences according to his owne word, or els we must count him vnfaythfull for the breach of his pro∣mises; or els (which were horrible to thinke) iudge him an hipocrite or a dis∣sembler, if he should pretend one thing, and intend another; or at the least wise vnconstant in altering and changing that which he hath spoken with his owne mouth, & so to be thought (which is mon∣strous) to be vniust: For the second poynt, we may consider likewise to our comfort, and to the weakning & ouerthrow of all desperate conceites,* 1.184 that God hath alreadie punished Iesus Christ for our offences, & ther∣fore can not in iustice punish them againe in vs. We offended, and Christ was puni∣shed for the same.* 1.185 What soeuer in iustice God could either demaund, or man owed, that paide our Lord Christ. Man ought to die, Christ satisfied for the same: Man ought to haue borne the heauie wrath & dispeasure of y^e father, Christ did beare the same: Man ought to haue bin cast downe into hell, Christ satisfied for that also: yea, he so fully contented, payed, & plea∣sed God the Father, for all whatsoeuer

the Lord could looke for at mans hands, that the Father himselfe acknowledged, and in thunder from heauen confessed the same, in the hearing of many witnes∣ses present; and hearing the same at the baptizing of our Lord Christ by Iohn Baptist in the Flood Iorden: And so all faythfull beleeuers hereof, are hereby fully and freely acquitte and discharged from all debt of sinne they owed vnto God, for euer.

Why should thou then, ô Sathan! so busily charge vs with any such matter, to driue vs into desperation, seeing that Sublata causa tollitur etiam & effectus? The cause whereby thou so vrgest desperation by Iesus Christ, being taken away, the ef∣fectes also must needes then cease.

* 1.186The fourth thing to be vsed and practi∣zed for the better auoyding of Despaire, is that at what time soeuer wee feele our heartes through Sathans craftie suggesti∣on assaulted and molested with this ve∣nemous sting of Desperation, we should then straight way conuey our selues into some quiet and secret place, and there in some humble maner powre out our harts before God with inward harty, & zelous

prayer, desiring him of his infinite mer∣cies to worke in our heartes increase of fayth, and to suppresse and vanquish all our vnbeleefe, and vtterly to expell from thence all despaire.

The fift and last Remedie that now I purpose to handle heere against Despe∣ration,* 1.187 is that we frame our selues care∣fully, diligintly, and with godly zeale to vse, and ofentimes to frequent such godly meanes as God hath appoynted and set foorth vnto vs, for the obtayning and increasing of fayth, as (ouer and be∣sides earnest praier, last before spoken of) the vse of reuerent reading, hearing, and meditating of Gods word, and the recei∣uing of the Sacramentes, being holy Signes, and as it were Scales seene with our outward or bodily eyes, which inwardly do signifie, and set foorth to our heartes the secret and inward graces of God.

FINIS.

Notes

• * 1.1

  A definition o•• euery thing which is to be dis∣puted or reasoned of, is necessary, and where∣fore.
• * 1.2

  Definition of D••spera∣tion is of two sortes.
• * 1.3

  The first De∣finition of Desperation
• * 1.4

  The second Definition of Despera∣tion.
• * 1.5

  Gen. 4.13.
• * 1.6

  Two kindes of Despera¦tion: the one wicked, the other holy.
• * 1.7

  Three things especially to be noted in th••s Trea∣tise of Des∣peration.
• * 1.8

  1. Cor. 1.9. 2. Thes. 3.3. 1 Iohn. 1.9.
• * 1.9

  2 Cor 1.20. God is con∣stant & faith¦full, and how, or wherein. Reuel 15.3. 2. Cor. 6.1••.
• * 1.10

  The duetie of the faith∣full towards God in re∣gard of gods faythfulnes towardes him.
• * 1.11

  The horri∣blenes of the sinne of diffidence, mistrust, or desperation.
• * 1.12

  Aug. in Lib. de vtiliti to paenitentia agendae.
• * 1.13

  Ier. super Psal. 108.
• * 1.14

  When espe∣cially the Diuell be∣ginneth to tempt to despaire.
• * 1.15

  Note what kind of phi∣sicke & sur∣gerie the Diuell practiseth.
• * 1.16

  The ol sur•• d••alinges of such as ea••••∣ly yeeld to desperation.
• * 1.17

  Marke this o man, le••st thou yeelde to desp••••••∣tion before thou be a∣wa••e wh••t great incon∣••••••••••••ces thou y••••l∣d•• 〈◊〉〈◊〉.
• * 1.18

  S. ••erbards opinion concerning the hainous∣nes of the sinne of des∣peration.
• * 1.19

  Scilla and Charybdis not so dan∣gerous as desperation.
• * 1.20

  Dan. 6.17.
• * 1.21

  Dan. 3.19.
• * 1.22

  Ierem. 3. Mich. 1.
• * 1.23

  Ozeas. 11.
• * 1.24

  Psalm. 37.3.
• * 1.25

  Musculus in Psalm. 37.3.
• * 1.26

  Desperation draweth men backe from all wel doing, and why.
• * 1.27

  Gre••. in qu••dam 〈◊〉〈◊〉.
• * 1.28

  The degrees by which the Diuell draweth men on into desperation.
• * 1.29

  Iob. 1.
• * 1.30

  Gen. 3.
• * 1.31

  Math. 4.3.
• * 1.32

  The fore∣runners of desperation, except wee looke to our selues in time.
• * 1.33

  What the Diuell will obiect a∣gainst vs, to bring vs to despaire.
• * 1.34

  The second cause of des∣peration.
• * 1.35

  Math 22.
• * 1.36

  2 king. 17.26 psal. 35.10 11 Prou. 28.29.30.31. Esa. 1.34. Ho••e. 47. Ephes. 4.18.
• * 1.37

  Bern. super Cant.
• * 1.38

  Ignorance the mother of Despera∣tion.
• * 1.39

  The third cause of des∣peration.
• * 1.40

  The wofull and hurtfull effectes of sinnes.
• * 1.41

  The fourth ca••se of desperation.
• * 1.42

  The feare and doubt of many.
• * 1.43

  The great & manifold aduersari••s to mans sal∣uation, all which the Diuell vseth as meanes to drawmen into despe∣ration.
• * 1.44

  The fift cause of desperation.
• * 1.45

  Sundry kindes of crosses and afflictions.
• * 1.46

  Ierem. 20.
• * 1.47

  Ierem. 15.
• * 1.48

  Iob. 3.
• * 1.49

  The sixt cause of des∣peration.
• * 1.50

  Long cus¦tome: ••o w••th into a second na∣ture.
• * 1.51

  Ephes. •• Iam. 4.
• * 1.52

  Saint Paule 〈◊〉〈◊〉 S. I••mes 〈◊〉〈◊〉 cou••∣•••••• ••••••••nst the tempta∣tions and a•• ••••kes of Sathan.
• * 1.53

  A descripti∣on of the maner of armour wherewith Saint Paule would haue Christians to resist the Diuell.
• * 1.54

  The first ar∣moure to re∣sist the Di∣uell with.
• * 1.55

  The second kinde of ar∣moure wherewith the Diuell is to be re∣sisted.
• * 1.56

  Wereby the D••uel is em∣boldened to tempt, and whereby on the other side he is discouraged and resisted.
• * 1.57

  The good fruites of vprightnes, and holine•• of life.
• * 1.58

  The third kind of Ar¦mour for a Christian against Sa∣than.
• * 1.59

  Luke. 2.10.
• * 1.60

  The fourth Armour. ••. Cor. 16.13
• * 1.61

  ••. Pet. 5.8
• * 1.62

  Basilius in Psalm. 32.
• * 1.63

  Augu. lib 3. Cap. 20. de lib. a••bi trio
• * 1.64

  What fayth is.
• * 1.65

  The fift kind of Ar∣moure.
• * 1.66

  Christ him selfe an ex∣••mple•• how to resist the Diuels temptations
• * 1.67

  Exod. 22.25. Deut 23.19. Leuit. 25.37 Psalm. 15.5.
• * 1.68

  1. Thes 4.5. Leuit. 25.14.
• * 1.69

  Rom. 13.1.2.3.
• * 1.70

  The Scrip∣tures do mi∣nister store of swordes against eue∣ry kind of temptation.
• * 1.71

  The sixt kinde of Christian armour.
• * 1.72

  Iohn. 5.29.
• * 1.73

  Remedies against Ig∣norance.
• * 1.74

  Act. 17.11.
• * 1.75

  Esai. 55.6.
• * 1.76

  The danger of wilfull Ignorance.
• * 1.77

  A. D. in the plaine mans path to hea∣uen.
• * 1.78

  What the Ignorant must do.
• * 1.79

  Malach. 4.
• * 1.80

  Act 2.
• * 1.81

  Counsaile for the i∣norant very necessarie.
• * 1.82

  Wh••t the tru•• Mini∣sters of god•• worde are.
• * 1.83

  How the true mini∣sters of gods word are to be accoun∣ted of.
• * 1.84

  Examples tending to the streng∣thening of our fayth, hope, & pa∣tience a∣gainst Des∣peration.
• * 1.85

  Luke. 19.2.
• * 1.86

  Luke. 19.••.
• * 1.87

  2. Kin. 21.
• * 1.88

  2. Chro. 33.
• * 1.89

  Luk. 9.56.
• * 1.90

  Math. 10. Math. 20. Ioh. 3. Wherefore Christ can into this world.
• * 1.91

  Ioh. 8.
• * 1.92

  Ioh. 1.29.
• * 1.93

  Act. 4.12.
• * 1.94

  Luk 24.44.
• * 1.95

  Colloss 2.
• * 1.96

  ••o. 17, 20.
• * 1.97

  ••ct 10.42.43.
• * 1.98

  2 Cor. 5.21.
• * 1.99

  What ma∣ner of righ∣teousnesse God requi∣reth at our handes.
• * 1.100

  Sinne dwel∣leth euen in the belee∣uers, and in the most righteous men in the world: but yet raigneth not in them
• * 1.101

  Rom. 8.••.
• * 1.102

  Mich. 7.18.19.
• * 1.103

  〈◊〉〈◊〉. 10••.8.••.10. &c.
• * 1.104

  Places of holy Scrip∣tures, setting foorth gods great mer∣cies.
• * 1.105

  A catalogue or rehearsall of many thinges ••hereby the Diuell craf∣••ily temp∣••eth men to sinne & des∣••eration.
• * 1.106

  How the di∣••••l tempteth by riches.
• * 1.107

  How the diuell temp∣teth by po∣uertie.
• * 1.108

  Prou. 30 9,
• * 1.109

  How the Di∣uell temp∣teth by friend•• 〈◊〉〈◊〉 Gen. 3.6.
• * 1.110

  Iob. 2.9. ••ster. 5.14.
• * 1.111

  How the 〈◊〉〈◊〉 temp∣teth by ene∣m••••••.
• * 1.112

  H•••• the 〈◊〉〈◊〉 ••••mp∣teth by care¦fulnes.
• * 1.113

  〈◊〉〈◊〉 the 〈…〉〈…〉 by 〈◊〉〈◊〉 or ••l••••nes.
• * 1.114

  Ho•• the di∣•••••• ••••p••th by strength, by health, & ablenes of body and beautie.
• * 1.115

  How the di∣uel tempteth by honor & dignitie.
• * 1.116

  How the di∣uel tempteth by quicknes of spi••it and sharpnes of wit.
• * 1.117

  How the di∣tempteth by Gods word.
• * 1.118

  How the Diuell will abu••e, w••est, & mis-apply Gods word.
• * 1.119

  The true vse of those Scriptures which the Diuell see∣keth to ab∣use to ••r••••g men to des∣peration thereby.
• * 1.120

  Phil. 2.12.
• * 1.121

  Rom. 8.28.
• * 1.122

  Heb. 12 10.
• * 1.123

  Heb. 12 14.
• * 1.124

  1 Thes. 1.6.
• * 1.125

  Gal. 6 14.
• * 1.126

  1 Cor. 11.32.
• * 1.127

  Rom. 5.5.
• * 1.128

  The com∣fort, & com∣modites of crosses and afflictions to Gods children.
• * 1.129

  Prou. 3.12.
• * 1.130

  Heb 12.5, 6, 7, 8, 9. &c.
• * 1.131

  Why God sendeth euils to his children, & how he sen∣deth com∣fortes in the middest of euils.
• * 1.132

  Gen. 3.12.
• * 1.133

  Esa. 49.
• * 1.134

  How God ••o••eth and ••ealeth with ••••s children
• * 1.135

  Gods rod of what so they are.
• * 1.136

  ••hat God ••eketh to ••orke by ••aling ••••dly with 〈◊〉〈◊〉 children
• * 1.137

  Gods affec∣tion to h•••• children like vnto a kind louing Mothers section.
• * 1.138

  9.15.
• * 1.139

  God dealeth with his chil∣dren as Phi∣••••tions and ••urgions do ••ith thier ••acientes.
• * 1.140

  How God vseth some∣time the ser∣uice & mi∣nisterie of Diuels and wicked men
• * 1.141

  The wicked are not bet∣tered by their trou∣bles and af∣flictions,
• * 1.142

  Whence it commeth that afflicti•• and cross••s profit Gods children.
• * 1.143

  Rom. 8.28.
• * 1.144

  The conceits & opinions of the wic∣ked in their aduersities & troubles.
• * 1.145

  4. King. 18.
• * 1.146

  Math. 11.17. Luk. 7.31 32
• * 1.147

  The endes that the Di∣uel bringes the wicked vnto by their afflicti∣ons, troubles and crosses.
• * 1.148

  Two com∣modities to be reaped by the liues and maner of the death of the wic∣ked.
• * 1.149

  The great danger of custome of sinne, and of delaying of amende∣ment of life.
• * 1.150

  A compari∣son shewing the danger of long cus∣tome and weltering in sinnes.
• * 1.151

  Whence re∣••entance & ••mendemēt 〈◊〉〈◊〉 life are to 〈◊〉〈◊〉 had, and ••ow they ••e to be ••me by.
• * 1.152

  Many are 〈◊〉〈◊〉 may be d••¦ceiued in the maner time of their repe••¦tance.
• * 1.153

  Note th•• you that ••¦fer••e rep••¦tance vn•• your last end.
• * 1.154

  ••uke 17.••7. ••amples ••ewing that ••s dange∣••s trust∣•••• to the 〈◊〉〈◊〉 hower. ••n 19.23.
• * 1.155

  ••ni. 4.12.
• * 1.156

  ••ke. 12.20. ••es. 5. are ••o notable ••••mples of ••aine and prouided ••th, in ••nias & 〈◊〉〈◊〉 wife.
• * 1.157

  Lib. 1. ••¦stultia•• mortali•• in procr••¦nanda rection vitae.
• * 1.158

  ••e God∣•• his so∣••e and ••efull ••h.
• * 1.159

  Grimwood his sodaine and feareful death.
• * 1.160

  A catalogue of lets and impedimnts which often∣times fall out when we come to the last hower, that hinder and put by that late re∣pentance, which so many trust vnto.
• * 1.161

  Moe lets 〈◊〉〈◊〉 impedimēt of late re∣pentance 〈◊〉〈◊〉 conuerting to God.
• * 1.162

  The effectes of choler, in time of ex∣treame sicknes.
• * 1.163

  The Diuel•• will be mo•••• busie to hin¦der repen∣tance at o•••• last hower.
• * 1.164

  Matth. 19.
• * 1.165

  Math. 7.
• * 1.166

  Rom. 2. Rom. 8.
• * 1.167

  ••. Cor. 6.9.10.
• * 1.168

  2. Cor. 5.
• * 1.169

  ••er. 2.
• * 1.170

  Apocal. 20.
• * 1.171

  2. Peter. 2.
• * 1.172

  1. Pet. 4.
• * 1.173

  The exam∣ple of Io∣seph of Ari∣mathia, most wor∣thy to be imitated.
• * 1.174

  ••he vse and ••ustome of ••••e•• Egipti∣••ns.
• * 1.175

  ••he notable ••nd imitable ••xample of ••ing Eze∣••hias.
• * 1.176

  Ecclesiasti∣cus. 7.40.
• * 1.177

  The first preseruatiue against Despaire.
• * 1.178

  1. Ioh. 3.23.
• * 1.179

  An exam•••••• that man men put more tru•••• in morta•• man ther•• God.
• * 1.180

  ••nother ••xample ••ewing ••at many ••on put ••ore trust 〈◊〉〈◊〉 mortall ••••n, then 〈◊〉〈◊〉 God.
• * 1.181

  The second generall help against desp••••ation.
• * 1.182

  Iohn. 3 16.
• * 1.183

  ••••e third ••••nerall ••••pe against ••speration.
• * 1.184

  Esai. 75.
• * 1.185

  what so•••• could b•• looked at ma•• handes what s•• man co•••• be cha•• with, t•••• Christ forme•• discha••
• * 1.186

  ••••e fourth ••••pherall ••••pe for 〈◊〉〈◊〉 auoy∣••••g of des∣••ring.
• * 1.187

  The 〈◊〉〈◊〉 ••••¦nerall 〈◊〉〈◊〉 against o¦peration.