especially in the gouenement of Gods choseÌ„ people the Israelites wherein it doth plainely appeare that although 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 ouerthrow 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 theÌ„ that if we returne to him but he will likewise 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 Gods affection to hâ—â— children like vnto a kind louing Mothers section for like as a naturall Mother is very carefull 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 affection and yet now and then she is so disquieted in her minde so mooued and prouoked 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 sometimes stirred vp mooued and prouoked through our frowardnes vnthankfulnes and vnkindnes to chasten correct vs. And like as a Mother though she be angry 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 mindfull 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 9.15 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 Hobgoblines or such like all to make it quiet and to cling the more vnto her so likewise our good Father when he seeth that we forget him make smaller reconing of him then becomes vs and waxe vnthankfull and vntowardly to all goodnesse declyning 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 vnthankfulnesse and other such like offences he will now and then take away by one meanes or other our health our wealth our peace our libertie our safetie 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 troubles crosses and calamities are not to worke in vs murmuring grudging and despaire but if we wil waigh them consider 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 Phisition God dealeth with his children as Phiâ—â—tions and â—urgions do â—ith thier â—acientes 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 greeuously 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 How God vseth sometime the seruice ministerie of Diuels and wicked men 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 afterwardes 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 afflictions crosses troubles layde vpon them for their sins sake The wicked are not bettered by their troubles and afflictions for then should Pharao and many of his wicked courtyers like himselfe then should Cain Saul Iudas Ischariot 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 aduersities troubles and afflictions of themselues and of their owne proper nature Whence it commeth that afflictiâ— and crossâ—s profit Gods children can not worke bring such profites and so much good vnto men But it is the spirit of God which resting in Gods faithfull children purgeth reformeth comforteth strengtheneth them and by these outward meanes worketh all these good thinges in vs And so whatsoeuer goodnesse hath been spoken of heretofore to befal men by meanes of aduersities crosses 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 Rom. 8.28 Whereas on the otherside in the vnfaythfull
PHYSICKE TO CVRE THE MOST dangerous Disease of Desperation Collected for the direction and comfort of such Christians as trauayling and being heauie loaden in their Consciences with the burthen of their sinnes stand in danger either in time of their sicknesse to fall away from their God through deepe Despaire or else in time of their health to yeelde to one desperate end or other to the ruine and vtter confusion of both bodyes and soules for euer By W. W. Prou. 18.14 Who can beare a wounded spirite Aug. in lib de vtilitate paenitentiae agendae Ne desperatione augeâ—muâ— peccata propositus est penitentiae pâ—â—â—uâ—â—â—â—sus nâ— sperando auâ—â—amus 〈◊〉 est â—â—e mortis incerâ—â—â— AT LONDON Printed for Robert Boulton and are to be sold at his shop in Chauncerie lane 〈◊〉 Holborne 1605. TO THE RIGHT Honorable the Lord THOMAS HOWARD Earle of Suffolke Baron of Walden Knight of the most honorable order of the Garter Lord High Chamberlaine to the Kinges most excellent Maiestie and one of his most honorable priuie Counsaile GReat manifolde and terrible Right Honorable are the tumults turmoyles troubles feares and anguishes which the remembrance of sinnes bypast and present conioyned with the carefull contemplation and inward consideration of Gods greeuous threatninges and wrathfull indignation set foorth in holy Scriptures bring vnto weake troubled and ignorant consciences Great againe is the diligence and continuall is the wandering to and froâ— of Sathan that deadly and mortall foe of mankind to tempt and assault to bring to desperation deuoure sinners at all times in all places but especially in the dayes of affliction troubles plagues pestilences and sicknesses yea and most of all at the hower of death when man is at the weakest and most vnfit and vnable to withstand him when mans memorie fayleth him and his sences waxe dull his body is tormented and feebled his heart faynteth his wittes decay and euery part of his body ceasseth to performe and fulfill his due office then euen then I say most vigilant diligent and busie is that foule feende to vexe trouble disquiet to turmoyle men and to worke blasphemie and desperation in their heartes by laying before the eyes of their consciences al their former sinfull maner of lyuing and vngodly conuersation the breach of Gods commaundementes and his greeuous wrath against offenders the vnsupportable paynes and torturing tormentes death and damnation which are prepared for the wicked with the Diuell and his damned Angels The consideration of these thinges and the great negligence carelesnesse and contempt of prouiding remedies and phisicke in due time against this dangerous disease of Desperation hath moued mee at this present to employ my Penne according to that one poore talent which the Lord God hath committed vnto mee to the setting foorth of this Treatise following therby to arme and furnish poore ignorant Christians with some necessarie counsaile comfort and spirituall physicke whereby they may become the more able and readie in time of neede to defende themselues yea and to propell and driue backe their common enemie the Diuell tempting and entising to the most deadly sinne of Desperation These my poore laboures written both for the comfort of my selfe and strengthening of mine owne Fayth and for the like good of others if they will for their owne good take the paines to reade consider and accept thereof I your Honours poore incumbent of the medietie of the Rectorie of Ruskington in Lincolnshire the true and vndoubted Patronage whereof lately was the Kinges Maiesties and now is yours to dispose at your Honours good lyking haue attempted to send forth to the view of the world vnder your shielding protection and patrocinie And so with my humble petition for th' acceptance hereof with that submission that best befitteth my selfe and belongeth to a person of so great place calling I humbly lake my leaue At Ruskington in Lincolnshire this first of Nouember 1604. Your Hon. euer readie to be commaunded in all Christian dutie William Willimat A PREFACE TO THE Christian Reader IT is a wonder of the world a wonder to be seriously marked and diligentlye considered of and a wonder being seriously marked diligently considered of worthy to be deeply waighed and inwardly to be layde vp in mens heartes as a thing most necessarie profitable and auaileable to Christian pietie and euerlasting felicitie both of soule and body The first thing to be wondred aâ— and seriouslâ— to be consâ—dered of to see and to thinke of it how carefull watchfull diligent earnest and painefull almost all the world euery where is to auoyde to preuent to cure and to remedie all such troubles crosses griefes maladies infirmities and sicknesses as do or may befall the body And on the other side to see or finde so few watchfull carefull and painefull to auoyde preuent cure or expell the most dangegerous wounds of the spirit the troubles of the conscience or Desperation a mischiefe of al other mischiefes most needfull to be looked vnto â—he second â—hing to be â—onored at 〈◊〉 seriously 〈◊〉 be conâ—â—dered of It is a wonder to see and consider how many there are in the world which either loath and are afraide of bodily sicknesse or loue likes health will send for and seeke runne and ride after bodily Physitions and enquire after the best the most expert most skilfull of them to learne by their direction and to be aduised by their counsaile though it cost their pursse full deare how to purge and auoyde such corrupt humours as may breed though not presently bring foorth noysome diseases and sicknesses how carefull and how scrupulous they are to keepe a temperate order and a dyet in eating and drinking and how moderate they will be in sleepe and all other bodyly exercises And on the other side how few there be in the world that will either abate their sleepe for-goe their pleasures abridge their dyets or seeke after the spirituall Physition or prepare physick to purge and expell those dangerous peccant humors of notorious and hainous sinnes which in time will both breed and bring foorth the most deadly disease of Desperation the very Peste of soule and body for euer It is a wonder to see The third thing to be wondred at how many abhor and are afraide of worldly pouertie and for the auoyding thereof and for the loue and liking of transitorie riches will with great carke and care rise vp early and late take their rest they will fare hardly and go clad full barely they will hazard both bodyes and soules they will toyle and teare their flesh in vnmeasurable laboures by land and sea be the weather faire be it foule per mare pauperiem fugientes per saxa perignes And yet on the other side how few can abide any costes charges or paines to escape and remedie spirituall decayes to auoyde pouertie of conscience or in time before it be too late to beware that they be not plunged ere they
all other euen deepe Despaire Hee will challenge our soules by the seuere iustice of God let vs say against him whatsoeuer we can and argue against him as long as we will yet will he insult reioyce and reply saying Neither Gods mercies nor Christes merites can any thing helpe but thou must needs be damned so lightly heretofore hast thou esteemed God and his preceptes What the Diuell will obiect against vs to bring vs to despaire so smally hast thou regarded Christ Iesus and his merites or rather so willingly wittingly and seeingly hast thou vilipended and contemned them and so obstinatly carelesly and desperately troden them vnder foote that euen as thou hitherto hast made no reckoning of God and hast not opened the doore of thy heart to receiue him and giue him entertainement when he stoode without knocked to be letten in there so now God will requite thee with legetalionis with like for like hee will make no reckoning of thee hee will not open his eares vnto thee when thou cryest vnto him hee will not let thee haue though thou aske hee will not let thee finde though thou seeke hee will not open vnto thee though thou knocke Behold now art thou tossed like waues of the Sea thy Fayth wauereth betweene Hope Dread and therefore canst thou receiue nothing at the Lordes handes with these and infinite such like disputations will Sathan set vpon vexe the very elect of God to bring them if it were possible to Desperation And if the elect shall be thus sitted as Peter was in what case then shall the wicked and reprobate be CHAPTER IIII. The second cause of desperation THe second cause of Desperation is ignorance of God and want of knowledge of the will of God vnto mankind reuealed by his holy word for as ignorance of the Scriptures Math 22. as it was pronounced by the mouth of Christ Iesus himselfe speaking against the Saduces 2 king 17.26 psal 35.10 11 Prou. 28.29.30.31 Esa 1.34 Hoâ—e 47. Ephes 4.18 concerning the resurrection of the dead was the cause of that their so great errour Euen likewise the ignorance of God is oftentimes the occasion and cause of Gods heauie displeasure and so of diuers and sundrie inconueniences and mischiefes Bern. super Cant. and among the rest it is also a cause of this cursed Desperation as writeth S. Barnard Vtraque cognitio dei scilicet et tui tibi necessaria est ad salutem quia de ignorantia tui venit superbia ac de dei ignorantia venit desperatio The knowledge both of God and of thy selfe are necessarie vnto saluation because out of the ignorance of thy selfe aryseth pride and likewise out of the ignoraunce of God commeth Desperation Out of this ignoraunce of God must Desperation needes arise Ignorance the mother of Desperation for how can it otherwise be but that hee that is altogether without any knowledge of God must despaire to receiue any good thing of him For as no man can take pleasure nor any profite by hid and vnknowen Treasure so no man can looke for grace mercie and forgiuenesse of sinnes or any other benefite or good gift at his handes of whom he is vtterly ignonoraunt of whom he hath no knowledge CHAPTER V. THe third Cause of Desperation is the great seruitude or bondage of sinne The third cause of desperation with which who soeuer is clogged he becommeth thereby the Seruant of sinne Iohn 8.34 And the wofull and hurtfull effectes of sinnes are the procurements of Gods cursses and plagues vpon bodyes The wofull and hurtfull effectes of sinnes soules landes children stocke croppe and euery thing els that a man hath or goeth about at home or abroad in towne or in fielde in citie or in countrie by land or by Water Deut 28. Leuit. 26. Sinne hardeneth the heart Heb. 3.13 It fighteth against the Soule 1. Pet. 2.11 It gnaweth and tormenteth the conference 1 Sam. 25.31 And so bringeth men into the most damnable gulfe of Desperation wherein multitudes of Worldlinges Matcheuillians â—picures and impious Atheistes are dayly implunged and irreuocably drowned for euer CHAPTER VI. The fourth caâ—se of desperation THe Fourth cause of Desperation do many gather to themselues vpon the wordes of Christ in Math. 7.13 Strait is the gate and narrow is the way that leadeth vnto life and few there be that finde it And againe out of Math 20.16 Many are called but few are chosen And againe out of Luke 13.24 Sâ—râ— e to enter in at the straite gate for many Lay vnto you will seeke to enter in and shall not be able All which places do plainely teach that few shall be saued for in bidding to striue to enter in Christ giueth vs to vnderstand that it is not an easie matter but a matter that requireth great strife paynes and earnest diligence against the World the Flesh and the Diuell Vpon these considerations The feare and doubt of many many begin to feare and to tremble to stagger and to doubt whether they may thinke themselues to be in the number of those few that shal be sâ—â—ed yea or noâ— and so are drawne into Despaire whiles that they find this present euill world against them with all the baytes snares neâ—â—es and lettes pleasures and profites thereof to catch them letter them and entangle them whiles they finde their owne flesh The great manifold aduersariâ—s to mans saluation all which the Diuell vseth as meanes to drawmen into desperation their owne corrupted nature against them their reason poysoned their willes and affections blinded their naturall wisedome concupisences and lustes ministring strength to Sathans temptations taking part againg them dayly howerly ready to betray them into his hands whiles that they see and perceiue euen legions of Diuels euen all the Diuels in Hell against them with all their craftie heads marueilous strength infinite wiles cunning deuises deepe sleightes tryed temptations lying in ambushe against their poore soules and who seeth not that thousands are caried hedlong to destruction through the temptations of either the world the flesh or the Diuell And thus are we poore wretches in a most pittifull case assaulted betrayed on euery side CHAPTER VII The fift cause of desperation THe fift cause of Desperation aryseth from the manifold crosses afflictions of this present life for from hence it is that some men being dayly ferrited followed on and euen almost pressed downe with temporall afflictions troubles Sundry kindes of crosses and afflictions as penuâ—â—e pouertie hunger nakednes sicknes of body troubles of minde vnquiet suggestions of the flesh temptatioÌ„s of the Diuell persecutions imprisonments losse of friendes losse of goodes losse of good name fame a wicked crooked and froward mate in matrimonie disobedient vntoward children vnkind vnthankful friends vndeserued malice enuie and hatred of frowarde neighbours and many other such like crosses as dayly in
to those which call vpon him and will fulfill the desire of them that feare him and deliuer them Whensoeuer therefore we are tempted allured and drawen on by Sathan through couetousnesse to riches through ambition to honour through enuie to murther through concupisence to adultry through intemperance to gluttony or to be short through any other sinne to iniquitie Let vs straight wayes by prayer craue for power and strength from aboue to ouercome these temptations and especially the most dangerous suggestion of Despaire This kind of Armour is alwayes ready at hand so that Sathan can no sooner attempt any thing against vs but this weapon is as soone ready if we heartely and zelously lay hold thereon to repell and vanquish all his practises against vs And therefore Pray pray pray CHAP. II. The second Chapter concerning remedies and helpes against Ignorance the second cause of Desperation entreated of before in Chapter IIII. COncerning the Second cause of Desperation to wit Ignoraunce Our Lord Iesus Christ who was nothing ignoraunt of the manifold mischiefes and of the manifest dangers that the Diuell leadeth sillie men into as it were blindfolded through blind Ignoraunce and he knowing that Ignoraunce is rather the mother of Desperation as heretofore in the iiii Chap. of the Causes of Desperation hath been sufficiently prooued then of Deuotion as the Papistes haue in this poynt ignorantly taught maintainde hath in his owne person and with his owne mouth exhorted and admonished all men Iohn 5.29 to Search the Scriptures which is a lesson in this case most necessarie for all men to learne thereby to delyuer themselues out of the dangerous gulfe of Ignoraunce and so consequently out of many other sinnes and finally out of Desperation whereinto thousandes through Ignoraunce haue been implunged and drowned for euer Remedies against Ignorance Let vs therefore for the remedie and auoyding of finall Desperation wherevnto so many runne headlong through Ignoraunce little knowing and lesse regarding what they do vntill it be too late receiue the word of God which as S. Iames sayth Is able to saue our soules with all readines like vnto the Noble men of Berea and search the Scriptures dayly Act. 17.11 Let vs seeke after the knowledge of God in time And as the Prophet Esai sayd Esai 55.6 Seeke the Lord whiles he my be found and call vpon him whiles he is neare The danger of wilfull Ignorance And let vs be assured of this that all maner of Ignoraunce is perilous but wilfull Ignorance of all other is most perilous For it is as a learned Writer hath affirmed a plaine Prognostication A. D. in the plaine mans path to heauen and a demonstratiue argument of eternall death It is a most horrible and a fearefull thing for a man to refuse Instructions depise Counsaile harden their Heartes stoppe their Eares close vp their Eyes against God this is the very vpshot of euerlasting ruine Let the Ignorant therefore that stande in this dangerous estate What the Ignorant must do repaire with all diligence and attentiuenesse vnto the learned Mimisters dispensers of Gods most sacred word and at their mouthes enquire the knowledge of Gods Lawes This doth God himselfe commaunde vs by the Prophet Malachie Malach. 4. And when we feele our Consciences wounded let vs after the example of the godly faythfull and deuout people who after the hearing of Gods word preached came vnto Peter and the rest of the Apostles saying Men and brethren Act 2. what sh lâ— we do Euen thus I say let vs come vnto Gods Ministers Counsaile for the inorant very necessarie and confesse and acknowledge our great blindnes and ignoraunâ—â— and say vnto them Helpe vs instruct vs teach vs set vs in the way guide vs in the pathes of the knowledge of God and of our saluation for surely they are the Phisitions and Surgions of our soules Whâ—t the truâ— Ministers of godâ— worde are so that if we repaire vnto them they shall giue vs to drinke of the holsome Waters of knowledge to quench our thiâ—â—t of Ignorance they are the di pâ—ncers of the maniâ—olde graces of God and the Lords Stewardes to giuâ— each one of vs our portions in due time We haue not Christ alwayes amongst vs as appertayning to his bodely presence but as himselfe sayth we haue the Po re alwayes amongst vs Euen so also we haue not Christ himselfe that body I meane which sitteth at the right hand of God the father alwayes with vs but yet our Lord Christ ascending vp on high gave vnto men among other gifts this gift also if we could rightly consider of it of no smal value euen Pastors Doctors that is the Ministers of the Gospell of Christ that might instruct informe and teach vs in the way of life that might declare vnto vâ— the secret counsailes and hidden mysteries of God that might arme vs with the Sword of the spirit How the true ministers of gods word are to be accounted of which is the word of God to encounter resist our deadly enemie the Diuell therewith Let vs ioyfully receaue rhem for who so receaueth them as they ought to be receaueth also with them him that sent them whose Messengers they are Let vs heare them for they bring vnto vs the word of life Let vs giue credite vnto the Lords Ministers and Glorie vnto the Lord himselfe that hath giuen in his great loue this blessing vnto vs to haue his Messengers and Ambassadours abyding among vs to declare and make knowen vnto vs by them what his owne good will and pleasure is in all thinges to the auoyding of this blind Ignorance the very mother of Dâ—speration and so consequently of eternall Damnation with the author thereoâ— and his cursed Angels for euer CHAP. III. Of the great seruitude and bondage of sinnes and of the remedies thereof Concerning the great seruitud bondage of sinne being the third before noted cause of Desperation for the helps and remedies thereof this haue I briefly to say that what though we haue been seruaunts vnto sinne and haue been pressed and surpressed with the bondage thereof so that we must needes confesse vnlesse we should prooue our selues lyars and that there were no trueth in vs that we through our often doing of those thinges which we should not haue done and on the other side through our leauing off those things vndone which we should haue done haue most iustly deserued Gods threatened cursses and plagues to light on our bodyes our soules our children our stockes our croppes and euery thing els we go about and put our hands vnto What though our sinnes fight against our soules and gnaw our consciences and be ready euen out of hand to lead vs into the most dangerous state of Desperation What though we haue contended and fallen out with our brethren as did Paul and Barnabas Examples tending to the strengthening of our
vnrepentant and wicked ones they worke after an other fashion and are of cleane contrary operation The conceits opinions of the wicked in their aduersities troubles whiles that they ascribe their aduersities and troubles either to blinde Fortune and Chaunce as though Fortune had a certaine power to worke without the working and prouidence of God or els vnto them that are not of their owne sect fayth and religion as did wicked Ahab to godly Elias 4. King 18. or to the Magistrates or to the Ministers of Gods word or to Fayth and Religion it selfe or to the Planets Starres and influences of the Elements yea and some will blame God him selfe as though they them selues were so innocent and blamelesse that God deales not well with them to lay vppon them such crosses and punishmentes and so very busie they make themselues to shift off all blame euer to otheres faultes And although their sinnes be multiplyed to exceeding multitudes of offences yet they will not see nor confesse any such thinges in them selues nor any thing consider nor regarde the punishmentes of God layde vppon them and cleauing vnto them for the same But through their hardnesse of hart and want of fayth which is the mother of all blasphemie abhomination they can not spy whose hand it is that is against them nor wherefore or els beeing euen as it were violently forced to know it that it is the working of the Lord against them and his vengeance in heauie displeasure vpon them yet they will not be mooued thereby nor any thing at all stirred vp to amende their lyues but like vnto King Pharao the more God correcteth them the more obstinatly they swarue decline and flie away from him being like vnto gracelesse children with whom neither wordes threatninges nor beating can preuaile Like vnto them that will neither daunce with the piper Math. 11.17 Luk. 7.31 32 nor lament with the mourner And so farre off are they from being recouered won and reformed by meanes of any crosses afflictions troubles lighting on them and following them euen as the shadow doth the body that they will sooner burst out into all maner of impatientnes bitternes and spightfull poysonfull rayling and blaspheming wordes against the righteousnes of God saying That their punishment is greater then their sinnes and heauier then they can brooke or beare and that they are wronged and are not indifferently dealt with and so at the length after heaping one sinne in the necke of an other the Diuell brings them on and by little and little windes them into that he gapes for The endes that the Diuel bringes the wicked vnto by their afflictions troubles and crosses namely into a reprobate minde and deadly Desperation in so much that at the last they fall to and yeelde to murthering hanging drowning or by other such meanes most miserably to dispatch themselues with their owne handes like vnto Saule Achitophel Iudas so giuing them selues ouer to the Diuell and as they lyued for a while most wretchedly so they depart out of the world as diuellishly forgetting vtterly altogether inconsiderate retchlesse and carelesse what shall become of them afterwards for euer By whose liues Two commodities to be reaped by the liues and maner of the death of the wicked and maner of deathes the children of God may yet reape two commodities first they shall be eased of the great troubles disturbance and discommoditis and of the leawd and euill examples which they gaue to others whiles they lyued And secondly they which remaine aliue after them may learne and take warning by their shamefull fals and by their terrible examples and desperate deaths lay hold on repentance and amendement of their lyues before it be too late CHAP. VI. The Sixt Chapter concerning the Remedies against Desperation arising and growing by long custome of sinne and by delaying putting off the forsaking of sinne from day to day IT is written that the continuall and long custome of sinne and the delaying and putting off from time to time of the amendement of life The great danger of custome of sinne and of delaying of amendement of life is one of the greatest and most dangerous deceites and cunning stratagems and pollicies which the enemie of mankind doth vse towards the children of Adam for he is not ignorant how that like as Linkes in a Chaine one catcheth hold and hangeth by an other and one draweth an other Euen so by continuance long custome and secure sleeping in sinne one sinne draweth on an other and so euery day sinne is added to sinne so that by tolleration and procrastination sinne so mightely encreaseth by this meanes waxeth so headstrong that in the end the saying of the Poet prooueth very true to wit Qui non est hodie oras minus aptus erit Hee that is not ready to day to forgoe forsake sinne to morrow-day shall he be more vnfit A comparison shewing the danger of long custome and weltering in sinnes The Diuell knoweth well enough how that like as old festered and long groweÌ„ soares diseases of the body are farre more dangerous more troublesome and harder to be healed require a longer time by much to be cured then if they had bin looked to at the first Euen so the diseases of the soule as swearing theeuing whoring drunkennes and such like being once long accustomed setled hauing gotten an habite are either neuer or seldome and that with greater difficultie afterwardes rooted out then at the first beginning they might haue been And so by these diseases of the soule the habite thereof hauing once taken roote in man and the Diuell by them hauing gotten the surer hold and possession he endeuâ—reth most diligently by all wayes and meanes applyeth to keepe men still on in vre and practise with old and long accustomed sinnes vntill at the length in extremitie of sicknesse towards the hower of death if not before hee may by such causes and occasions plant worke in the heart of man deepe despaire to his vtter confusion for euer To resist therefore to remedie and helpe this cankerlike creeping infectious euill let vs to day while it is yet to day study to turne againe vnto God cast out the Diuel and with him this great cause and occasion of Desperation euen long custome of sinne and delay of amendement of our liues the thing that so hangeth on and presseth vs downe let vs in time while we haue time take a better course looking vp vnto Iesus Christ and set him before the eyes of our fayth as the only marke to shoot at And for as much as we can not turne againe vnto the Lord forsake our former wallowing in our former long accustomed sins except the Lord our God reach vs his helping hand to turne vs vnto him and that repentance is not in our owne power to take it vp Whence reâ—entance â—mendemeÌ„t 〈◊〉 life