The strong helper, offering to beare euery mans burthen. Or, A treatise, teaching in all troubles how to cast our burden vpon God but chiefly deliuering infallible grounds of comfort for quieting of troubled consciences. By Iohn Haivvard.

CHAP. XXX.

OVR poore distressed sin∣ner,* 1.1 reclaymed from the conrses, that in his last obiections hee remem∣bred, the first being a quicke violent and ap∣parent purpose of ending his owne life, the second being a slow dangerous and close purpose of wasting his life, is not yet so freed from the troubled thoughts of death, that he can with a quiet hope of life looke to the God of life: and thus further out of remayning feare ob∣iecteth, to the disquieting of his owne heart; though I may not hurt my life with violent hands, as first I thought to doe, and must nourish my life with ser∣uiceable hands, which in the second place I thought not to haue done: yet my life must come 'to an end by the condition that all Adams children are subiect vnto. God said to Adam in the sweat of thy face shalt thou eat bread, till* 1.2 thou returne to the earth, for out of it wast thou taken, because thou art dust, and to

dust shalt thou returne. This was the con∣dition of the first man, this is the con∣dition of all men, and among all it is al∣so my condition, I must die, if I cherish life neuer so carefully. And this remem∣brance of death (considering my present woefull estate) is fearefull vnto mee two manner of waies. First I feare lest death* 1.3 should take mee away before I be deli∣uered from this temptation, as it may well doe; for I may die to day, or to morrow, yea I may die presently. And if I should so hastily die while this feare (directly contrary to faith) lieth yet vp∣on my conscience, I should die in my in∣fidelity, I should die without faith in Christ: and so to die without faith in the sonne of God, is the high-way to eter∣nall damnation▪ for the Lord Iesus saith, he that beleeueth not, is condemned alrea∣dy,* 1.4 because he beleeueth not in the name of the only begotten sonne of God. Secondly* 1.5 if there should be any ceasing and inter∣mission of these accusing thoughts be∣fore my death, yet I feare death, because after death this accusation may bee re∣newed, and the precedent ceasing proue no doing away for euer, but onely a de∣ferring

for a time of this plague. And I haue cause to feare such a thing, because the right time of preferring accusations against sinners, is the time after death, when men must come to iudgement: as the Apostle saith, it is appointed vnto men* 1.6 that they shal once die, and after that com∣meth the iudgement. After death the soule commeth to iudgement, the book of conscience must then be opened, and accusations then or neuer must be heard: and if these accusations now be so grie∣uous vnto mee, now while iudgement is far off, while there is place for repen∣tance, and hope of forgiuenesse, surely they will then be much more fearefull, woefull, miserable, horrible: therefore the remembrance of death, come it soo∣ner, or come it later, come it before or after the stay of this temptation, is fear∣full vnto me.

This obiection is not hard to bee an∣swered; * 1.7 thou fearest death two manner of waies. First, lest it come before thou haue ouercome this temptation, and re∣couered peace with God by faith in our Lord Iesus. And thou fearest this hasty comming of death for two causes, one

is because it is possible that it may so come, for we may (and must if God cal) die presently: another because it is dan∣gerous so to die, thou takest thy temp∣tation to bee directly opposit to faith, therefore if thou die before it bee ouer∣come thou diest without faith, and to die without faith is sure damnation. Thus thou fearest deathes hasty com∣ming, and to thy feare of death this way growing we will first make answer.

Against thy feare of death comming* 1.8 before thy temptation be ouercome, God giueth comfortable hope, that death shall not come before thy temp∣tation be ouercome. And it comes not at all, but by the appointment of God, neither sooner nor later then he appoin∣ted it. For hee sent vs with life into the world, he hath appointed the length of our life in the world, and the time and manner of our dying and departing out of the world, lieth onely in his pleasure, of whom the Prophet saith, To the Lord* 1.9 God belongeth the issues of death. The set time for the produceing of all his ap∣pointed workes resteth in his owne counsell when the Apostles questioned

the Lord Christ (after his resurrection) for the restoring of the kingdome to Is∣rael, he made them answer, It is not for* 1.10 you to know the times, or the seasons, which the father hath put in his owne power. And if the time of all his workes be put and placed only in his power, then the time of thy death, which is one of this workes is put only in his power. But his God that hath the sole disposing of thy death, hath, as I said, giuen thee comfortable hope that death shall not come before this thy temptation be ouercome. For this we haue his gracious promise, deli∣uered by the pen of the blessed Apostle Paul, saying; God is faithfull, that will* 1.11 not suffer you to be tempted aboue that you be able, but will giue the issue with the tem∣tation that ye may be able to beare it. Here he promiseth an issue of euery temptati∣on, and also that the man burdened there with shal be able to beare it and o∣uercome it. And hitherto though this temptation hath beene grieuous vnto thee, and in bearing of it thou hast felt and found thine owne weaknesse, yet God hath supported thee, and thou hast beene inabled to indure weary daies and

comfortlesse nights. And in the meane time, while this temptation hath lasted, for thy further strengthening thou hast inioyed many mercies of God, both in thy soule, and body, and estate, and friends; for hee hath not smitten thy soule with the stroke that fell vpon Ne∣buchadnezzar, thou hast had, and stil hast thine vnderstanding free, to inquire af∣ter God, and harken after his mercy, and he hath not smitten thy body with the bile of Aegypt▪ but thou hast beene able in body to stand vnder thy burden, and to performe many good seruices in thy calling: and he hath not smitten thee in thy children, friends, and goods, with the rod of patient Iob, but thy estate re∣maineth safe, thy friends are cheerefull about thee, such mercies of God haue accompained thy affliction, and mini∣stred comfort vnto thee in the time of it. And in these things, one part of that promise deliuered in Gods name by the Apostle hath beene performed vnto thee, (God will not suffer you to be tempted aboue that you be able.) He himselfe that sent the temptation, gaue thee strength to beare the temptation, and vnto this

day thou bearest it, though not without griefe, yet not without hope. Why then shouldest not thou withall cheerefulnes, hope and pray, that God would per∣forme vnto thee graciously the other part of that promise (but will giue the issue with the temptation &c?) Doth not the Apostle, when he giues vs that promise in Gods name, vse a preface to perswade our hearts to hope for it, and pray for it, commending God, in whose name hee giues it, by the title of faithfull, saying, God is faithfull that will not suffer you to be tempted aboue that yee be able? Hope then in that faithfull God, pray vnto that faithful God, who hath already ap∣proued his faithfulnesse, in performing vnto thee theone part of his promise, and as he is true and faithful, he will (hauing freely bound himselfe) performe his whole promise, and giue an issue of thy temptation, and thou shalt liue to ouer∣come it. And heere I will acquaint thee with an holy rule, which God obser∣ueth in the temptations of his seruants, which rule offereth hope of deliuerance from thy greeuous temptation before death.

The rule is found in Deuteronomie, where Moses speaking to the people of Israel, and remembring their wearie wandring through a roaring and terri∣ble wildernesse, and the many heauie accidents that in that wildernesse came vnto them, saith, that God led them that way, to humble them, and to prooue* 1.12 them, that he might doe them good in the latter end. Gods meaning was, after a hard beginning to bring them to a com∣fortable end, when they were first hum∣bled and prooued. And very meete it is that Gods seruants should bee hum∣bled: and it is right in God to prooue his servants, whether they loue the Lord with all their heart, and will in∣dure with patience his good pleasure and whether they will cleaue vnto him in danger, and put their trust in his mer∣cies: and this proofe is best made by crosses and troubles: for this cause doth God send troubles to his seruāts whom he loueth, but alwayes with a reserua∣tion, in his good purpose, to do them good in the latter end. Apply this vnto thy selfe: It was fit that thou shouldest be humbled, to acknowledge thy selfe

before God to be dust and ashes, and la∣den with iniquitie: to humble thee in this sort, God hath sent this crosse, doe* 1.13 thou therefore humble thy selfe vnder the mightie hand of God, that hee may exalt thee in due time. It was fit that thou shouldest be prooued, that thou migh∣test see thine owne strength to bee but rotten•…•…es, and dust, and that thou migh∣test shew thy loue, thy patience, thy faith in God, that it might appeare whe∣ther God or thine owne case were dea∣rer vnto thee, and whether thou wilt glorifie him in aduersitie, as thou ma•…•… kest shew to doe in dayes of peace and prosperitie: and thus to prooue thee he hath sent this temptation: therefore now shew thy selfe a man, shew thy selfe a Christian, shrinke not from God, mur∣mure not at his visitation, suffer with patience, and pray in faith, and be con∣stant vnto the end. And hee that hath brought thee into this temptation, as it were into a roaring wildernesse, to humble thee, and to prooue thee, will surely doe thee good in the latter end. Surely this rule offereth vnto thee com∣fortable assurance, that before the end

of thy dayes, thou shalt see an end of thy temptation, and such an end as shall bring thee more ioy, then thy affliction doth now breed thee griefe.

But say that death do take thee away,* 1.14 before thou hast ouercome this tempta∣tion, and thou fearest it may doe so, grounding thy feare vpon two reasons, one is the possibilitie of it (thou maiest die presently) the other is the danger of it (thou thinkest that then thou shalt die in infidelitie and without faith) if this danger were not, the possibilitie of dy∣ing, and death it selfe, whensoeuer com∣ming, could bee no iust ground of thy feare: for the Patriarks and Prophets, yea Christ himselfe the Sonne of God, and his holy Apostles died, and all the Saints of God die. And it can not bee hurtfull to any, that is so common to all, except there be some speciall dan∣ger annexed to it, that makes it hurtfull to one, that is not hurtfull to an other. This danger thou saiest is thine infideli∣tie. And thine infidelitie and want of faith, thou proouest by the qualitie of thy temptation, which thou takest to be directly opposite to faith, and the bani∣sher

of all faith. If therefore it shall ap∣peare, that though thou die before thou hast ouercome this temptation to thy li∣king, yet thou wātest not faith in Christ, euen faith vnto saluation, then there is no cause of feare.

Indeede this temptation argueth a* 1.15 roote of infidelity to remaine in thee: for seeing the Lord Iesus hath borne our sinnes in his body vpon the tree, and in bearing them hath taken them away, and hath washed and cleansed vs in his bloud: and seeing God the father of our lord Iesus Christ, receiuing satisfaction in the sacrifice of his Sonne, hath by an irreuocable word promised to forgiue our sinnes, and to remember our ini∣quities no more: and these things both concerning the meritorious sacrifice of Christ, and concerning the faithful pro∣mise of God, are knowne, and haue been made knowne vnto thee: Surely this temptation of accusing thoughts would long since haue receiued an answere, if there had not beene some roote of infi∣delitie* 1.16 remaining in thee, to giue conti∣nuall nourishment vnto it. But because there is some infidelitie in thee, doth it

therefore follow, that there is no faith? That is not so: there may be both toge∣ther either in his measure and degree. Doth not Saint Paul tell vs, that in him∣selfe, at the same time, there was one power which he calleth the Lawe of his minde, leading him to God and to the loue of his lawe, and an other power which hee calleth the lawe of his mem∣bers, leading him from God: and lea∣ding him to sinne, his words are, I de∣light* 1.17 in the law of God concerning the in∣nerman, but I see another law in my mem∣bers, rebelling against the law of my mind, and leading mee captiue vnto the lawe of sinne which is in my members. Can anie things bee more opposite one to an o∣ther, then these two lawes of the mind and of the members, either striuing to draw the man in whom they remaine, a contrary way, the one to God, the o∣ther to sin? and yet they continue in the same man, at the same time, for his ex∣ercise, so long as hee liueth. The same Apostle telleth vs concerning euerie renewed seruant of GOD, that in him, at the same time, there remaineth, both naturall corruption, which he cal∣leth

flesh, and infused grace, which he calleth Spirit, and either worketh, stri∣uing each against other. His words are,* 1.18 The flesh lusteth against the spirit, and the spirit against the flesh, and these are con∣trarie one to the other: so that yee can not doe the same things that yee would. The spirit in them, that is, infused grace, lu∣steth against corruption, to draw them vnto goodnesse, and the flesh in them, that is, naturall corruption, lusteth a∣gainst grace, to draw them vnto wic∣kednesse. Faith and infidelitie, the one being the worke of the spirit, the other the worke of flesh, are not more con∣trary one to another, then the flesh and spirit from whence they grow, and yet they are present together: therefore with thy infidelitie there may be faith in thee. The condition of a Christian man in his holy calling from darknesse vnto light, is like vnto the appearing of day after a darke night. It is a similitude much vsed by the holy Ghost in the Scriptures. Paul saith, The night is past,* 1.19 the day is at hand: That is, the time of darkenesse, in which you erred altoge∣ther is past, and God hath sent his word

among you, by which, as by the light of the day, you may see the way to walke in. And in another place, Yee are all the* 1.20 children of light, and the children of the day, wee are not of the night, neither of darkenesse: That is, we liue not in igno∣rance, we walke not in ignorance, but God hath called vs to knowledge, and by the light thereof wee see the way be∣fore vs, and walke on safely in it. Now we all know, that when the day begin∣neth to breake, there is remaining a sha∣dow of darkenesse a long time, and that first growing light, is farre from the cleare and ful light that shineth at noon day. But will any man say, that because of the remainder and mixture of darke∣nesse in the beginning of the day, that therefore there is no light at all? euery man would controule that assertion. E∣uen so, God shewing mercie to them that were shut vp in infidelitie, giueth them faith, which beginneth to growe like the day light, in the first breaking forth of it, and with some faith there re∣maineth much infidelitie. Shall any man therefore say, that because there is some infidelitie still remaining, there is no

faith at all; that saying were iniurious to the new conuerted and weake Saint, and it were an vnthankefull censure of Gods gracious worke begun. Remem∣ber what thou hast read in the Gospel, of the honest man, that came vnto the Lord Iesus, to intreat for his sonne that was possessed with a diuell: he said vnto our Sauiour, Lord I beleeue, helpe my vnbe∣liefe.* 1.21 He professed his faith, while hee confessed his infidelity, he doubteth not of the presence of the one, because hee saw and felt the presence of the other: but knowing his faith to be tender and young, and his infidelitie to be old and strong, hee craueth the help of the Lord Iesus to weaken his infidelitie, and to strengthen his faith. Such altogether is thy case at this time, weake faith oppres∣sed by strong infidelitie, strong infideli∣tie keeping the vpper hand of weake faith: say vnto the Lord Iesus as that man did, Lord I beleeue, helpe my vnbe∣liefe. And if thou thinkest his prayer to be defectiue, because hee onely craueth helpe against infidelitie, and desireth not increase of his faith, vnto the words of his petition, ioyne the words of the

petition, that the Apostles together* 1.22 made vnto the Lord, saying, Lord en∣crease our faith. These words put toge∣ther make a perfect praier for this pecu∣liar grace, that the Lord Iesus, of whose fulnesse wee receiue grace for grace, will bee pleased to increase our faith, which we finde to bee weake, and to weaken our infidelitie, which wee finde to bee strong. This doe, and by the mercy of God, and goodnesse of our most milde Sauiour, thou shalt finde an happy alte∣ration in good time growing; and thou shalt haue no cause to feare to die with∣out faith, whensoeuer death shall come, yea though thou shouldest bee taken a∣way before the full vanishing of this temptation, because he dieth not with∣out faith, in whom, at his death, there is remaining some infidelitie; neither dieth he without hope, in whome at his departure, there is remayning some feare: and vnto God, thy couered, and almost smotherd faith wil appeare, when* 1.23 the same is hidden from thine owne fee∣ling.

But thou fearest death, not onely this way, least it should come before thou

haue wholy ouercome this temptation, but thou fearest it also, though there should be a ceasing of the temptation before, namely that after death this ac∣cusation may be renued, because (as thou saiest) the right time of preferring accusations against sinners is, when af∣ter death they appeare before the Lord in iudgement: and if the accusation now, while there is yet time of repen∣tance, and hope of forgiuenes, •…•…e so hea∣uie and fearefull as thou doest finde it and feele it, it must needes be then much more heauie and fearefull, when there is left no time of repentance, nor any new course to be taken for the obteining of forgiuenes. To this I answere, that if once thou ouercome this temptation before death, thou needest not to feare the returne of it after death, if now it be ouercome and quenched rightly by such meanes as God hath appointed for the quieting of consciences, whereof it behoueth thee to be very carefull: for if thy temptation be ouercome by the knowledge and faith of the infinite mer∣cy of God toward humble and contrite spirits, and of the vertuous mediation of

Iesus Christ that lambe of God that ta∣keth away the sin of the world, gathe∣red by harkening to the doctrine of the Gospel, which is the power of God to saluation: and if this knowledge and faith be accompanied with the loue of God, that is so mercifull a father, and of Iesus Christ that is so gratious a redeem∣er, and with the loue of thy brother, and with the hatred of sinne that is offensiue both to God and to thy brother, assure thy selfe that these accusing thoughts so silenced and quenched, shall not be re∣uiued after death: and thy peace so growen by knowledge and saith so ac∣companied, is not a deferring of this temptatiō vnto a fitter time, but a totall abolishing of it for euer. He that in this manner ouercommeth his accusing thoughts on earth, shall neuer heare of them before God in heauen. Wherefore else doeth the Lord Iesus say of the de∣termination and censure of his seruants (to whom he hath committed the word of reconciliation) either assuring for∣giuenes to the penitent beleeuer, or de∣nouncing iudgement to the impeni∣tent and vnbeleeuers? Whatsoeuer yee* 1.24

binde on earth, shall be bound in heauen, and whatsoeuer yee loose on earth, shalbe loosed in heauen. Wherefore doeth hee speake thus of their determination and of their word, but that according to that good hope, which thou hast gathered vnto thy soule from the word of God, in the writings of his Pro∣phets and Apostles, and in the mouthes of his faithfull witnesses on earth, according to that good hope hee will doe vnto thee in heauen. And in his iudgement, both at thy last day, and in the worlds last day, he will not varie one iot from the straight rule of his word whereon thy recouered peace is grounded.

Indeede, if thou shouldest recouer thy peace, and remoue thy accusing thoughts with the remedie of Atheists, that like Dauids foole, Say in their hearts, there is* 1.25 no God, that is, there is no diuine power gouerning the world in iustice, and re∣warding euery man according to his workes. If thou shouldest shake off thy temptation, with that conceit of wicked men recorded in the booke of wisedome, that say, Wee are borne at all* 1.26

aduenture, and wee shalbe •…•…ereafter as though we had neuer beene: for the breath is a smoke in our nosthrilles, and the words are a sparke raised out of our heart, which being extinguished, the body is turned in∣to ashes, and the spirit vanisheth as the soft aire: our life shall passe away as the trace of a cloud, and come to •…•…ought as the mist that is driuen away with the beames of the Sun, and cast downe with the heate thereof. That is, no hand of God made vs at the first, to be serued with the obedience of our life▪ and when we leaue the world, we shall not appeare before the face of any God to giue account for our liues, for wee were borne by no prouidence and appointment of any higher power, but euen as it happened, such a man to beget such a boy, such a mother to beare such a child: and when wee die wee re∣turne into earth and aire, ourbodies be∣come dust, our spirits vanish as a puffe of winde, there is no difference after death betweene man and beast, both vanish and come to nothing; as we were not be∣fore we were borne, so wee shall not be when we are dead. I•…•… with these wicked conceites we seeke to stifle and choke

our owne conscience, or falsely flatter our selues with the securitie of contem∣ners, despising all the threatnings of God, So that when they heare the words* 1.27 of the curse, they blesse themselues in their heart, saying, we shall haue peace, although we walke according to the 〈◊〉〈◊〉 of our owne hearts: that is, the threatnings of Gods displeasure are not to be regar∣ded, I esteeme them no more then the winde that breatheth ouer mine head, and I shalbe well inough whatsoeuer God say, and I will hold on my course without any feare of God. If vpon any such sandie and deceitfull ground thou shouldest builde thy peace, and by such deuice, should make dull, rather then quiet thy troubled conscience, verily thy accusing thoughts would returne like so many furies after death▪ charging thee with all thine impieties before the face of thy Iudge. The Atheist shall knowthat there is a God, as it is said in the Psalme, Doubtles there is a God that* 1.28 iudgeth the earth. The Sadduce shall know that there is a life after this, when he shall be called to answere, as it is said of the •…•…uill steward, Giue accounts of thy* 1.29

stewardship, for thou maist bee no longer steward. And the contemner shall know the power of Gods displeasure, when the wrath of the Lord and his i•…•…alousie shall* 1.30 smoake against that man, and all the curses written in Gods booke shall light vpon him▪ But if thy accusing thoughts be put to silence by the knowledge and faith of Gods mercy, and of Christ his merit, ac∣companied with repentance and true conuersion to God, as hath beene said: if by the promises and rules of Gods word, thy peace while thou liuest be re∣couered, assuerdly thy sinnes shall neuer be laid to thy charge after death, for o∣therwise there were no faithfulnes in God, nor trueth in his word, wherein he hath thus spoken, I will rememher their* 1.31 sinnes no more. And in another place, All* 1.32 his transgressions that he hath committed, they shall not be mentioned vnto him. Theresore if it shall please God, by the meanes that is applied vnto thee, out of his word, to deliuer thee frō the storme of this temptation whilest thou liuest, thou hast no cause to feare the renewing of it after death, nor in that name to feare death.

And because thou art troubled with* 1.33 such fantasticall feares of death (that in∣deed is naturally fearefull to all men) let •…•…e acquaint thee with the condition thereof to a Chistian; it came indeede into the world by the sinne of our first parents, and by the holy and iust iudge∣ment of God it was imposed vpon vs as a punishment of sinne, depriuing vs of all present good things, and plunging vs into eternall euils. But when the sonne of God suffred death for our sinnes, and by his suffring gaue satisfaction to the iustice of God, he then slew & destroied death it selfe by that death of his, and tooke away all deadly & killing power from that dissolution of ours which we call death, and made it vnto all belee∣uers a gate and passage into life, putting an end vnto all their present troubles, •…•…nd bringing them to the possession of endles happines. So that it is to them as the euening is to the labourer, when he both resteth from his former wearie worke, and also receiueth the reward for which he wrought. For the body hence∣forth is laied vp in the graue, as vpon a bed of ease, where it shall •…•…euer after, ei∣ther

shake for colde, or faint for heate, where it shall neuer after feele either hunger or sicknes, or be wearied any more with painfull labour. That is it that the Prophet meaneth when hee saith, Peace shall come, they shall rest in* 1.34 their beds euery one that walketh before him. That is, the righteous man, that treading in the paths of Gods com∣mandements, walketh with him in his holy obedience, he•…•… at his iournies end, in his body shall lie downe to rest in his graue, as on his bed, and much peace shall be his portion; and as for the soule, from thenceforth, being vnclothed of his earthly couering, and remoued out of his Tabernacle and house of clay, it ascendeth vp vnto Iesus Christ, and be∣ing clothed with glory, it hath an happy abiding with him, in heauen, where it inioyeth the most comfortable presence of Christ his redeemer, and the desired fellowship of those redeemed, that are alreadle passed out of the wildernes of this wicked world into the paradice of eternall delight. So did the Lord Iesus promise to the dying theese, when hee said vnto him, This day thou shalt be∣with* 1.35

mee in paradice. So did the Apostle Paul wish vnto himselfe, when hee ex∣pressed his minde in these words, Desi∣ring* 1.36 to be loosed and to bee with Christ, which is best of all. And the same Apostle, speaking of the death of all the faithfull, saith in this wise, Wee know that if our* 1.37 earthly house of this Tubernacle be de∣stroied, wee haue a building giuen of God, that is, an house not made with hands, but eternall in the heauens. Here is the change of the soules dwelling, from a ruinous house on earth, to an eternall house in heauen. Afterward the same Apostle saith. Wee are bold and loue rather to re∣•…•…one* 1.38 out of the body, and to dwell with the Lord. Here is the change of the soules company; on earth it conuerseth with mortall men, in heauen it dwelleth euer with the immortall God. This is all the hurt that death can doe vnto vs (if this were to be called hurt) it bringeth the body to rest in the graue, and it bringeth the soule to present glorie with God, and all the dangerous deadly and kil∣ling power that originally it had, by any confederacie with sinne, all that is taken away by the death of Iesus Christ. And

if it were sometime to be feared as a poi∣soned serpent of the olde serpents brood, yet it is so spoiled by that ser∣pent that was lifted vp vpon the crosse, that it hath neither tooth, nor sting, nor any poison left to hurt any beleeuer. Heare to this purpose the words of Saint Paul, O death where is thy sting? O graue* 1.39 where is thy victorie? the sting of death is sinne, and the strength of sinne is the law: but thankes be vnto God, which hath giuen vs victorie through our Lord Iesus Christ. Death therefore cannot be hurt∣full to the beleeuer. And if while he liue, he take such order, and find such fauour, that God will be pleased in Iesus Christ to send him a discharge of his sinnes by faith in his sonne, he hath no cause after death to feare the reuiuing of his accu∣sation, though the legions of lying di∣uels, whose malice makes them accusers of the Saints before God, should altoge∣crie out against him, as Saint Paul teach∣eth vs saying. Who shall lay any thing to* 1.40 the charge of Gods chosen? it is God that iustifieth, who shall condemne? it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of

God, and maketh request also for vs. Thou hast no cause to feare death, or any thing that followeth death, if while thou liue thou returne to God, and recouer his fa∣uour in Iesus Christ: for there is full dis∣charge against accusation & condemna∣tion (both in this life, and after this life) in the free loue of God, and most meri∣torious intercession of our Lord Iesus Christ.

Notes

• * 1.1

  A thirtenth obiection. He feareth death for two causes.
• * 1.2

  Gen. 3. 19.
• * 1.3

  First least he die be∣fore this temptation cease, that were to die without faith.
• * 1.4

  Ioh. 3. 18.
• * 1.5

  Secondly, least the accusation be renewed after death
• * 1.6

  Heb. 9. 27..
• * 1.7

  Answer to this obie∣ction.
• * 1.8

  There is hope that thy temp∣tation shall end before death come vpon thee.
• * 1.9

  Psal. 68 20.
• * 1.10

  Acts 1.
• * 1.11

  1. Cor. 1•…•…. 13▪
• * 1.12

  Deut. •…•…. 16
• * 1.13

  1. Pet. 5. 6.
• * 1.14

  If death com before, yet there is faith euen where this temptation is strong.
• * 1.15

  In this tēp∣tation ther is infidelity
• * 1.16

  But where there is in∣fidelitie, there may be faith.
• * 1.17

  Rom. 7. 22
• * 1.18

  Gala. 5. 1•…•….
• * 1.19

  Ro. 13. 12.
• * 1.20

  1. Thes. 5. 5
• * 1.21

  Mar. 9. 24.
• * 1.22

  Luke 17. 5
• * 1.23

  If the temp∣tation hee once right∣ly ouercom it shall not returne af∣ter death.
• * 1.24

  Mat. 18. 18.
• * 1.25

  Psal. 14. 1.
• * 1.26

  Wis. 2. 2.
• * 1.27

  Deu. 29. 19
• * 1.28

  Psal. 58. 1•…•….
• * 1.29

  Luke. 16. 2.
• * 1.30

  Deu. 29. 20
• * 1.31

  〈◊〉〈◊〉. 31. 34
• * 1.32

  Eze•…•… 8 2•…•….
• * 1.33

  Death i•…•… not to be feared for anything of a good man
• * 1.34

  Esay. 57. 2.
• * 1.35

  Luke. 23. 43
• * 1.36

  Phil. 1. 23.
• * 1.37

  2. Cor. 5. 1•…•…
• * 1.38

  2. Cor. 85.
• * 1.39

  1. Cor. 15. 55.
• * 1.40

  Rom. 8. 33.