The Christian Warfare Part 1, Book 2 · Chapter 45
CHAP. XLV. Of the meanes whereby our faith may be ſtrengthened and increaſed.
§. Sect. 1 ANd ſo much concerning thoſe reaſons whereby we may proue that we hauehave faith,That all who are indued with true faith, vſe the means wherby it may bee increaſed. and alſo anſwere Sathans tentations whereby hee laboureth to perſwade vsus that we are deſtitute thereof. The ſecond meanes whereby we may arme our ſelues againſt Sathan and his ſuggeſtions, is that we moſt earneſtly labour and indeauour after we hauehave found that wee hauehave ſome faith to increaſe therein, and grow vp from ſaith to ſaith vntill we come to that fulneſſe of perſwaſion which will bring ſuch peace of conſcience as Sathan and all his tentations ſhall not be able to diſturbe. Otherwiſe we ſhall bee continually ſubiect to feares and doubtings, and exceedingly ſhaken with Sathans tentations, and in truth not without cauſe if wee ſtand ſtill at a ſtate, for howſoeuer Sathan and all the power of hell cannot preuaile againſt the leaſt meaſure of true faith to quench and vtterly to deſtroy it, yet this will bring no ſound comfort vntounto thoſe which reſt contented with this little quantitie and neuer labour after increaſe, becauſe this is a ſhrewd preſumption that their faith is falſe and counterfaite, for aſſoone as the ſeede of true faith is ſowne in vsus, and hath taken roote it ſprooteth vp, and till it come to full ripeneſſe, in which reſpect our Sauiour cōpareth it to agraine of muſtard ſeed, which though it be one of the leaſt ſeeds of the garden, yet it groweth to a great tree. Neither in truth is it poſſible that any who hauehave taſted of true faith, and of thoſe ineſtimable benefits which it aſſureth vsus of, ſhould content themſelues with a ſmal pittance and neuer labour after more, for who is it that hauing taſted and eaten a little bit of ſome delitious meate, doth not with a hungring appetite deſire more till he be filled and ſatisfied, who is it that hath any weake title and aſſurance of ſome goodly inheritance, doth not earneſtly deſire and vſe all good & lawfull means whereby his title may be ſtrengthened and his aſſurance confirmed? and can wee thinke that any hauehave truely taſted of faith and the excellent benefits which accompany it, as namely aſſurance of Gods louelove, and the remiſſion of our ſinnes, peace of conſcience, ioy in the holy Ghoſt, who content themſelues with a little modicum and neuer hunger after more? or can we imagine that wee hauehave any ſmall title or true aſſurance of thoſe vnſpeakeable ioyes of Gods kingdome, and that vnluable patrimonie of euerlaſting glory, if we neuer vſe means to confirme our title and ſtrengthen our aſſurance? Surely it is impoſſible, and therefore if we would hauehave any ſound comfort and peace of conſcience, if wee would euer attaine to a certaine perſwaſion that wee hauehave true faith indeed, let vsus vſe moſt carefully and diligently all good meanes, whereby wee may ſtrengthen and confirme our faith, vntill it grow from a ſmall ſeed to a great tree, which will bring foorth plentifull fruits of godlineſſe and righteouſneſſe, and vntill it waxe of a ſmall ſparke vntounto a great flame which will throughly warme our harts with true comfort, which are naturally frozen with feare and doubting, for howſoeuer Sathan cannot quench the leaſt ſparke of liuely faith, yet he will ſo couer it with the aſhes of his tentations that we ſhall neither diſcerne the light nor feele the heate thereof.
§. Sect. 2 Now the means which we are thus carefully to vſe are of two ſorts:The 1. meanes to increaſe faith, is the diligent hearing Gods word. the firſt tending to the encreaſing and ſtrengthening of our faith, the other ſeruing to preſerue vsus from doubting and deſperation. The meanes to ſtrengthen and increaſe our faith are diuers, the firſt is the frequent and attentiue hearing of Gods word, for as this is the ordinarie meanes whereby faith is begotten and begunne in vsus, ſo is it a chiefe meanes to ſtrengthen and confirme it; as it is that liuely ſeed from which faith doth ſpring, ſo is it that heauenly dewe whereby it is watered and increaſed from a little plant to a great tree: and therefore as it is not ſufficient for a fruitfull harueſt, that the blade or branch ſhould ſproute vp vnleſſe it bee watred continually with ſweete dew and ſhowers from heauen, and ſo preſerued from dying and withering, ſo if euer we meane to reape the ripe fruits of faith to our euerlaſting comfort, wee muſt bee carefull that not onelyonly it take rooting, and bring foorth a blade of an outward profeſſion, but alſo that it may be watered with this heauenly dew of Gods word, otherwiſe when the ſunne of affliction and perſecution ariſeth it will die and wither.
The 2. means meditation in Gods word.The ſecond meanes to ſtrengthen our faith is diligently to read and mediate in Gods word eſpecially the Goſpell, wherein is contained thoſe ſweete and gratious promiſſes which are made in definitely vntounto all who repent of their ſins, and beleeue in Ieſus Chriſt, reſting and relying vpō him alone for their ſaluation. And to this purpoſe our Sauiour willeth the Iewes to ſearch the Scriptures, Ioh, 5.39.becauſe they are they which teſtifie of him. Ioh. 5.39. And hereby Dauid ſaith that hee was comforted in his troubles & euen quickned when he was dead, Pſal. 119.50.Pſal. 119.50.
The 3. means holy confereceThe third meanes is holy conference with our godly brethren; for hereby thoſe which are falling are confirmed and the wearie handes and weake knees ſtrengthened as Eliphas ſpeaketh Iob. 43.4.Iob. 4.3.4. And thoſe who are weake in faith are comforted and eſtabliſhed with the godly inſtructions, profitable exhortations, and ſweete conſolations of thoſe who are more ſtronge; and therefore the Apoſtle Paul exhorts thoſe who had attayned vntounto agreat meaſure of faith that they admitt ſuch as were weake into their companie to be made partakers of their Chriſtian conferences to the ende that hereby they might be more and more ſtrengthened and confirmed. Rom. 14.1.Rom. 14.1.
The 4. means the vſe of the ſacraments.The fourth meanes is the holy vſe of the ſacraments; for the Lord hath added them as ſeales to the handwriting of his couenant of grace to confirme our faith in the full aſſurance of his promiſes, and to take away all doubting. For whereas the weake conſcience might make ſome ſcruple in reſpect that the promiſes of the goſpell in the preaching of the word are deliuered indefinitely and after a generall manner, in the vſe of the ſacraments they are aſſured vntounto them particularly and as it were by name, and that not after ſome obſcure and hidden maner, but moſt familiarly by ſuch common ſignes are are ſubiect to the ſenſes and within the reach of the ſhalloweſt capacitie.
The 5. means good workes.A fift meanes to confirme our faith is to be continually conuerſant in good workes, and to bring forth the fruites of holy obedience, for hereby our faith is exerciſed and by exerciſe ſtrengthened and increaſed; whereas contrariwiſe the neglect hereof doth wound the conſcience and ſo quench the liuely heate of faith that though it bee not quite extinguiſhed, yet it will not ſenſibly be diſcerned. As therefore the ſtrength of the bodie is increaſed by exerciſe and for want thereof waxeth faint and languiſheth, and as the ſtomacke is by outward exerciſe of the bodie made more fitt to performe his dutie of concoction; ſo our faith being exerciſed in good workes is made more ſtrong and fitt to performe his dutie in applying Chriſt and the ſweete promiſes of the goſpel vntounto vsus, and without this ſpirituall exerciſe it waxeth faint and the ſtrength thereof abateth.
The 6. means feruēt prayerThe laſt meanes to ſtrengthen and increaſe our faith is continuall and feruent prayer, for faith is not in our owne power but it is the free gift of God, as the Apoſtle teacheth vsus, Ephe. 2.8. neither can any man come vntounto our Sauiour Chriſt by a liuely faith except it be giuen him of the father,Ephe. 2.8. as himſelfe ſpeaketh.Ioh. 6.65. Ioh. 6.65. And therefore when wee ſee the ſmall meaſure of our faith, we are with the apoſtles to pray vntounto the Lord that hee will increaſe it.Luk. 17.5. Luk. 17.5. And when wee perceiue that it is grieuoſly aſſaulted with doubting and infidelitie, we are in feruencie of ſpirit to crie out with the father of the poſſeſſed childe: Lorde I beleeue helpe my vnbeleefe. Mark.Mark. 9.24. 9.24. And then we may be aſſured that the Lord will heare vsus and ſatiſfie our godly deſires, making vsus to growe vp from faith to faith, till at length wee attaine vntounto ſuch a fulneſſe of perſwaſion, that wee ſhall bee able truely to ſay with the Apoſtle; I am perſwaded that neither death nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhall bee able to ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord. as it is Rom.Ro. 8.38.39. 8.38.39.
§. Sect. 3 And theſe are the meanes which properly tende to the ſtrengthening and increaſing of our faith,Of the means whereby we may be preſerued from doubting and deſperation. which whoſoeuer carefully and conſcionably vſe, they ſhall aſſuredly find them effectuall for this purpoſe: Now wee are to ſpeake of thoſe meanes whereby wee may bee preſerued from doubting and deſperation, of which I ſhal not neede to ſpeake much, ſeeing the moſt of theſe points are handled before.
The 1. means.The firſt meanes to preſerue vsus from deſperation is to cal continually vntounto our remembrance that the promiſſes of the goſpell are generall and indefinite, excluding none how vnworthie and ſinnefull ſoeuer they be, if they doe not exclude themſelues through their owne infidelitie;Mat. 11.28. So Mat. 11.28. our Sauiour calleth all humbled and repentant ſinners without exception, ſaying, Come vntounto me all yee that labour and are heauie laden and I will eaſe you. Ioh. 3.16.and Ioh. 3.16. God ſo loued the world that he ſent his only béloued ſon, that as many as beleue in him ſhould not periſh but hauehave euerlaſting life. Mat. 9.13.So Matth. 9.13. our Sauiour ſaith that hee came not to call the righteous but ſinners to repentance; either then refuſe the name of repentant ſinner or acknowledge that he came to ſaue thee. and Ioh. 6.40. our ſauiour ſaith that it is his fathers will who ſent him that eueryevery man who beleeueth in him ſhould hauehave euerlaſting l fe. Seeing therefore God taketh no exception, nor excludeth any let vsus not exclude our ſelues through our want of faith and infidelitie.
The 2. meansSecondly we are to conſider that the Lord hath not onelyonly propounded his gratious promiſes vntounto vsus, but alſo hath commaunded vsus to beleeue them.Mark. 1.15. 1. Ioh. 3.23. So Mark. 1.15. Repent and beleeue the goſpell. and 1. Ioh. 3.23. This then is his commaundement, that wee beleeue in the name of his ſonne Ieſus Chriſt &c. now to beleeue in Chriſt is not onelyonly to beleeue that he is a ſauiour, for this euē the diuels beleeue alſo, but to beleeue that he is our ſauiour & to reſt wholy vpō him for our ſaluatiō, & to ſay with the Apoſtle Paul, Gal. 2.20.Gal. 2.20. I liue by the faith in the ſonne of God, who hath loued me and giuen himſelfe for me. And to the end that wee may be armed againſt doubting, and enabled to perfourme this commaundement, it hath pleaſed the Lord to adde vntounto his word his oath,Heb. 6.18. that by two immutable things wherein it is impoſſible that God ſhould lye wee ſhould hauehave ſtrong conſolation, as the apoſtle ſpeaketh, Heb. 6.18. Yea, he hath alſo vntounto his word and handwriting annexed his Sacraments as ſeales, that there might be no place left for doubting. Seeing therefore the Lord hath expreſly commaunded vsus to beleeue, and vſed al meanes to enable vsus to perfourme his commaundement, let vsus not now diſpute the queſtion whether we are worthy to beleeue or no, or whether ſuch grieuous ſinners are bound to this dutie, but ſetting all excuſes aſide let vsus beleeue in obedience to Gods commaundement.
The 3. means.Thirdly, we muſt not alwaies ſet before vsus the innumerable multitude and huge waight of our ſins, but withal cal to our remembrance the infinite mercies of God and merits of Chriſt, who hath offered vntounto his father a propitiatorie ſacrifice and full ſatisfaction for all our ſinnes, 1. Iohn. 2.2.and not for ours onelyonly but for the ſinnes of all the world, as the Apoſtle ſpeaketh,1. Ioh. 2.2. 1. Ioh. 2.2. Seeing therefore our debt how great ſoeuer it be is already diſcharged; and our ſinnes how outragious ſoeuer▪ they be, are fully puniſhed long agoe in our Sauiour Chriſt, and ſeeing God himſelfe who hath receiued this debt and taken this puniſhment, is of infinite iuſtice and mercy, why ſhould we now deſpaire of pardon? Nay, why ſhould wee not moſt certainely be aſſured that the roull and reckoning of our ſins how long ſoeuer it be, is quite blotted out and cancelled, ſo as they ſhall neuer againe be laid to our charge.
§. Sect. 4 Fourthly,The 4. means to conſider that deſperation is a moſt haynous ſin. 1. Ioh. 5.10. wee are to conſider that deſperation it ſelfe is a moſt hainous and outragious ſinne, for it cauſeth men to denie Gods truth in his promiſes & to account him a liar, as the Apoſtle plainely ſpeaketh, 1. Ioh. 5.10. Hee that beleeueth not God hath made him a liar, becauſe he beleeued not the record, that God witneſſed of that his Sonne, it maketh them to denie the infinitenes of his mercies as being ouermatched with the multitude of their ſinnes, and the ſufficiencie of Chriſts merites, as though they were not a full ſatisfaction for their horrible offences: yea it maketh them to denie Gods iuſtice in thinking that he will puniſh that ſinne againe in them, which hath already beene puniſhed in Chriſt, and exact that debt which he hath already diſcharged. Now to denie the truth, mercy, and iuſtice of God is to denie God himſelfe, for his attributes are his eſſence, the truth of God is the true God, the mercy of God is the mercifull God, and the iuſtice of God is the iuſt God. So that he who deſpaireth falleth into the moſt horrible and capitall ſinne of Atheiſme euen the higheſt degree of wickedneſſe, and therefore more hainouſly offendeth God by this ſinne alone, then by all his other ſins whatſoeuer, though they appeare neuer ſo monſtrous and abominable in his owne eies. For example the ſinne of Cain in deſpairing of Gods mercy, was far more horrible then his mōſtrous ſinne which he cōmitted in murthering his owne brother: the ſinne of Iudas in deſpairing of Gods mercy, was without compariſon greater then his ſinne in betraying his Lord and maiſter, in a word to commit Idolatrie, blaſphemy, murther, adultery, & ſuch like are hainous ſinnes, but vtterly to deſpaire of Gods mercy is greater then they all. Though then wee hauehave committed other horrible wickednes againſt the Lord, yet in no caſe let vsus deſpaire, for this were to adde ſinne vntounto ſinne, and to clogg our conſciences more with the laſt then with all the former, til with their intollerable waight they preſſe vsus down vntounto hell; you would count him worſe then madd who being oppreſſed with a heauy burthen ſhould (in ſtead of vſing other meanes to eaſe himſelfe) adde thereunto a double or treble waight, till hee were preſſed downe groueling vntounto the earth; but aſſuredly ſuch and greater madneſſe it is when wee feele our conſciences clogged with a heauy burthen of ſinne, in ſtead of ſeeking eaſe in comming to Chriſt by a liuely faith, to fall into vtter deſperation and thereby to add a treble waight to the already intollerable burthen of ſinne, which lieth vponupon our conſciences vntill they be preſſed down into the torments of hell. EueryEvery one would eſteeme him a moſt deſperate wretch, who hauing offended ſuch a gratious Prince, as would moſt ſurely forgiue him vponupon his vnfained ſorrow for his fault, ſhould in ſtead of humbling himſelfe and asking pardon deſperately refuſe his Princes mercy, and with all denie his truth in his promiſes his mercy, iuſtice, and euen diſauow him for being a lawfull Prince. But ſuch and much more wickedneſſe doe they deſperately commit who hauing offended God by their grieuous ſinnes, who is ſo gratious & mercifull, that he would moſt certainely forgiue them vponupon their true repentance, in ſtead of humbling themſelues by vnfained ſorrow, doe deſperately refuſe to bee partakers of his mercy, and not onelyonly ſo but deny the infinitenes of his mercy; iuſtice, truth in his promiſſes, and conſequently his godhead and being. And therefore when (the waight of ſinne preſſing vsus) Sathan perſwadeth vsus to deſpaire of mercy and forgiuenes, let vsus in any caſe reſiſt this tentation, and boldly ſay vntounto the tempter; it is inough and too much that I hauehave offended my gratious God with my other ſinnes, though I doe not ad thereunto this ſin which is greater then all the reſt, the waight of my other wickedneſſe is already too too heauy vpō my conſcience, & therefore farre bee it frō me to load it with a farre more vnſupportable burthen; I hauehave already too much diſhonoured my good God by my horrible ſinnes, and therefore I will in no caſe more diſhonour him, now then in committing all my other ſinnes, by denying his merciemercy, iuſtice, truth, and euen the godhead it ſelfe; for what were this but being alreadie in a burning feauer to caſt my ſelfe into the fire, or being gone ouer the ſhooes in the filthie puddle of ſinne to plunge my ſelfe ouer head and eares, and euen to drowne my ſelfe in the bottomeleſſe gulfe of deſperation? nay rather now I will breake of my ſinnes by vnfained repentance and turne vntounto the Lord whom I hauehave offended, aſſuring my ſelfe that his mercies are infinite, and therefore he is readie to forgiue, and the merites of Chriſt a full ſatisfaction for all my ſinnes though many and hainous, and therefore in him I may bouldly chalenge forgiueneſſe as a thing of right appertayning to me.
And thus are wee to reſiſt Sathans tentations and though wee be often foyled yet to riſe againe, in no caſe ſuffring him to plucke out of our hand the ſhield of faith, though he hath diſarmed vsus of the breſt-plate of righteouſneſſe; for if once we be depriued of this part of this ſpirituall armour wee ſhall lie open to all his blowes and thruſts, vntil we be wounded to the very death.
§. Sect. 5 But moſt lamentable it is to ſee the greeuous miſerie of poore humbled ſinners whereinto they are brought through the violence of Sathans tentations;Though the afflicted conſcience abhorreth other ſinnes yet it eaſily inclyneth to deſperation. for howſoeuer feeling the heauie waight of their other ſinnes they earneſtly deſire to be freed frō thē, howſoeuer being tormented with the greeuous ſmart of their other wickedneſſe they hate and abhorre it, yet they eaſily ſuffer themſelues to bee plunged into deſperation with eueryevery friuoulous tentation; and quietly offer their hands to be manacled, and bound in theſe giues of hell without reſiſtance. But let all ſuch ſtirre vp themſelues, and gather their oppreſſed ſpirites togeather, ſaying to their owne conſciences I hate and deteſt from my heart my former wickedneſſe, and ſhall I now entertaine a ſinne more horrible then all the reſt; the burthen of my other ſinnes oppreſſe me and make me earneſtly to deſire eaſe, and ſhall I adde a loade farre more intollerable to my afflicted conſcience? I am filled with ſhame and confuſion becauſe by my former ſinnes I hauehave diſhonoured my gratious God? and ſhal I continue more to diſhonour him by doubting of and denying his mercy, iuſtice, and truth in his promiſes? I hauehave heretofore with Iudas betrayed my Sauiour Chriſt vntounto the death, yea and with my ſinnes I hauehave whipped, mocked, and crucified him, and now hee hauing made full ſatiſfaction for my ſinnes, and called me vntounto him that he may eaſe me of this intollerable burchen, ſhould I with Iudas refuſe to come deſperately caſt of al hope of merciemercy and become mine owne hangman? be it farre from mee, nay as I hate all other ſinne ſo let me hate this aboue all the reſt, as being more hainous then al the reſt; as I deſire to be eaſed and freed from the heauie burthen of other my wickedneſſe, ſo I will with all my power reſiſt Sathan when he ſeeketh to loade me with this loade of deſperation as being farre more intollerable; heretofore I hauehave diſhonoured God by my ſins, but now I will giuegive him glorie in beleeuing and acknowledging his infinite merciemercy, goodneſſe, iuſtice, and truth in his promiſes; and ſeeing by my ſinnes I hauehave crucified the Lorde of life, I will not ad hereunto this outragious wickedneſſe, to trā ple his pretious bloud vnderunder my filthie feete as a thing vnholy and of no worth, neither will I through my vnbeleefe make it to be ſpilt in vaine; but now with all care and conſcience I will gather it vp as a moſt precious balme, and with the hand of faith apply it to thoſe greiſly gaſhes, and deepe woundes which ſinne hath made in my ſoule and conſcience, and with this ſpirituall lauer I will waſhe my poluted ſoule till it bee throughly purged from all vncleaneſſe. And ſeeing I hauehave depriued my ſoule of that inherent righteouſneſſe wherewith it was indued by creation, now I will apply thereunto a farre more excellent righteouſneſſe by the hand of faith, euen the righteouſneſſe of Ieſus Chriſt God and man, wherewith being adorned I may boldly offer my ſelfe into the preſence of my heauēly father & receiue the bleſſing of euerlaſting happines.
§. Sect. 6 Laſtly we are to conſider that as deſperation is a ſinne in it owne nature moſt grieuous,That deſperation is a ſin moſt pernitious. ſo alſo it is vntounto our ſelues moſt pernitious, for whereas other ſinnes make vsus worthy of the torments of hell and eternall condemnation, this as it aboue al the reſt intitleth vsus vntounto the right of this helliſh inheritance, ſo alſo it entreth vsus into the moſt certaine and preſent poſſeſſion thereof euen whileſt we liue vponupon the earth. For what are the torments of a deſpairing conſcience but the flaſhings of hell fire? and what are their blaſphemies which they vtter againſt God, and their impatient curſinges of their accurſed ſelues, but the yelling cries of damned ſoules? And therefore if we would not caſt our ſelues into the iawes of hell, if wee would not whileſt we liue beginne to die an euerlaſting death, let vsus in no caſe ſuffer our ſelues to bee plunged with the violence of Sathans tentations into this bottomeleſſe pitt of vtter deſperation.
§. Sect. 7 Yea will the afflicted ſoule ſay but how ſhould I auoyde it,That wee muſt hope againſt hope & beleeue againſt beliefe ſeeing I am forcibly preſſed into it with the intollerable waight of my ſinnes, and with the ſenſe and apprehention of Gods fearefull wrath and diſpleaſure, feeling no comfort nor aſſurance that euer I ſhall receiue pardon? to which I anſwere that yet in no caſe they are to deſpaire, but to hope againſt hope, and to beleeue againſt beliefe, and as it were from the bottome of hell to caſt vp the eye of faith into heauen, laying hold of Gods mercies, and Chriſts merites; knowing that faith is of things not ſeene neither with the bodely eye, nor with the eye of reaſon, and that the Lord ſeemeth often to hate thoſe whome in truth hee dearely loueth. For ſo long as wee beleeue Gods promiſes and hauehave ſome hope that our ſinnes are eyther pardoned or at leaſt pardonable there is certaine comfort; but when as all hope is caſt of and that we reiect all Gods promiſes through vnbeliefe and fall into vtter deſperation, there nothing remaineth but moſt certaine deſtruction; when ſinne lieth vponupon vsus, it no queſtion exceedingly vexeth vsus with the torments of conſcience, but if we deſpaire we preſently in ſtead of obtaining eaſe caſt our ſelues into the torments of hell; the panges of conſcience cauſed by the ſenſe of the heauy burthen of ſinne, are a good meanes to bring vsus to Chriſt, that we may be eaſed of this burthen; but deſpaire ſtayeth vsus in the midway, and vtterly debarreth vsus from euer being partakers of Chriſt or any of his benefits. And therefore though the burthen of ſinne be neuer ſo irkeſome and grieuous, yet let vsus be contented to beare it till we come vntounto Chriſt for eaſe, let vsus beware in any caſe that we doe not faint through impatiencie and want of hope and ſo fall into deſperation, for ſo ſhall wee but increaſe the waight of our ſinnes in exceeding meaſure, which already we thinke an intollerable burthen, and conſequently our horrour of conſcience; ſo ſhall we bring our ſelues from a doubtfull or rather hopeful ſtate, to moſt certaine and preſent deſtruction, ſo ſhall wee change our temporarie griefe for that which is euerlaſting, and the terrours of conſcience for the torments of hell; ſo ſhall that which wee moſt feare and flee, preſently ouertake and ouerwhelme vsus; for whileſt in an horrible maner we feare the paines of hell, we caſt our ſelues into them by falling into vtter deſperation; as if a man for feare of death ſhould cut his owne throate, or for feare of hanging ſhould drinke ſome deadly poyſon, whereby they are preſently tormented with that which they fearefully abhorred, and chooſe rather to bee oppreſſed with the euill they feared, then any longer to indure the feare it ſelfe. Which howſoeuer it may carry ſome ſhew of reaſon in vndergoing a momentany and temporarie death, wherein oftentimes the feare is more intollerable then the paine feared; yet it is extreame madneſſe to plunge a mans ſelfe body and ſoule into the eternall torments of hell, rather then for a time to indure the horrour thereof, ſeeing this horrour and feare is but a ſmall fleabiting in reſpect of thoſe helliſh puniſhments, and as it were but a ſmoke of that eternall fire.