THE CONQUEST of Temptations: OR Man's victory over Satan, Especially, the great Assaults, at the Agony of DEATH.  
Full of very strong and effectual Consolations, to sustain and comfort the weakest heart, in the greatest conflicts which can befall a Christian in the whole course of Life, and approach of Death.  
Gathered by the holy and devout labour of JOHN GERARD, Doctor of Divinity, and Superintendent of Heldburge.  
Newly Englished by Rich. Bruch, Minister of GOD'S Word.  
He that dieth before he die,  
Shall not die when he doth die.  
LONDON: Printed by T. S. for Roger jackson, and to be sold in Fleetstreet near the great Conduit. 1614   

TO THE MOST RELIGIOUS AND worthy KNIGHT, Sir Thomas Vavasur, Knight-marshal: and to the most pious and well-affected Lady his Wife, the Lady Mary Vavasur.  
R. B. wisheth here on Earth the beginning, and in Heaven the complement of all happiness.  
Right Worshipful:  
SInce it is in man's life, 
Seneca.  as it is in an Interlude, that it skills not how long, but how well it be acted, and that the word of truth gives out this for a truth, 
Eccl. 7.10.  the end of a thing is better than the beginning; it concerns all men to strive to make good that which they cannot make long, and having begun well, to persevere so doing, lest they lose the things that they have wrought, 
2 john. v. 8 Heb. 3.14.  if they keep not sure unto the end, the beginning, wherewith they are upholden. Surely, the number of our years is known to GOD alone, our days are in his hand; this only remains unto us, while we are in this world, to keep ourselves unspotted of the world, 
Psa. 119.1 job. 17.9.  immaculati in viâ, upright & undefiled in the way, holding on our way with the righteous, and with the pure of hands, increasing our strength. Which that we should not do, the old enemy of mankind, full of all subtlety and malice, doth by all means labour still to hinder; who, though he be very busy with us to avert us from the good, and to make us forsake our own mercies in the whole course of our lives, yet he doth especially insidiari calcaneo, trip at the heel, lay wait at the end, to make us than let go the hold that we have, and the hope of assurance, if 〈◊〉 cannot before hand make us to deny the faith, and make shipwreck of good conscience: 
Eph. 6.13.  whom that we may not only know how to resist, but also resisting to overcome in the evil day, and finishing all things to stand fast, whose fiery darts that we may quench, this little Book gives us both the shield of faith, and other spiritual armour, in which kind though I have read and seen others written, yet never did I peruse any done so full and so feelingly, so succinct in the fullness, and in so good order and method. This when I had first turned into our English, being thereunto requested: in the next place, when I thought to whom I might best offer it, your Worthiness (most religious Knight and Lady) came into my mind, persons as in your rank and place eminent, so much more eminent in your virtues, who in the example of your zeal in Religion, and love of the truth, your piety and charity, your meekness and affability are a pattern unto others, and do in the integrity of your lives, being full of good works, 
Lib. de conver. a seculo, ad Theo. Sen.  multum militare acquisitionibus Christi, as saith Fulgentius, Purchase much for Christ, and purchase to yourselves in the world, with the testimony of a good conscience, that feasts your souls continually, the sweet savour of a good name; 
Pro. 15.15  which two things are better unto you then all riches. We that are of your neighbourhood know and see the care that you have of religious duties, and the works of charity which you do; your lowliness in your wealth and Honour, and other your remarkable virtues: It remains only, that you that have so well begun, and hitherto so well continued, do now strive to persevere unto the end, that you may receive a full reward, that you may crown the good that hath gone before in you with a good conclusion, and that overcoming the difficulties that are yet behind, you may at last bring your ship to the Haven where you would be: Which that you may the better do, you shall find no small help and furtherance in this small Book, which every where breathing Consolations, will arm your souls against all Temptations, and against the time of your dissolution come so compose your souls to Death, that you shall sleep sweetly in the Lord, in the peace of a good Conscience, in sure and certain hope of eternal life: unto which the Lord of his mercy give you an entry with all Saints, through his Son Christ jesus, our Lord and Saviour. AMEN.  
Your Worships humbly devoted and wishing your best good R. Br.   

To the very Reverend and famous men, excelling in Piety, Learning and Authority: Mr. JOHN SCHRODER, a famous Divine, and most worthy Minister, appointed of the Church of Norinberg. Mr. MARTIN GUNGE, the most deserving Preacher of the Court of Saxo-Coburg. Mr. JOHN ALDENBURG, his most faithful fellow Minister of the Church of Coburg: His Masters, 
Plato in Phaedone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  friends and Brethren in Christ, singularly beloved.  
IF any man (Reverend and most famous men, my Master's Friends & Brethren in Christ to be had in singular honour) would accommodate that same Platonical definition of Philosophy, that it is a Meditation of death, to the true Theosophy of Christians, he may do it, as I think, with the good leave of the truth, seeing as it were the beginning and end thereof, doth consist in the Meditation of death. Now I understand under the name of death, both the death of Christ, and our death also. The death of Christ and his Passion, is the weight of the Christian name, 
1 Cor. 2.2.  thence the Apostle did judge, that he knew no other thing among the Corinthians, than Christ crucified and dead. By the death of Christ was made an expiation of our sins, a destruction of the power of Satan, a confirmation of the new covenant, and an easing of the terrors, which are wont to be present in our death: therefore the Meditation of the death of Christ ought never to departed from our memory. Neither let us any time of our life forget our own death, that as Death expects us every day, so we may also expect that again each day. 
Hieron. Epist ad Pauli.  He which remembers daily that he shall die, he doth easily contemn all earthly things, he prepares himself by true and earnest conversion to a blessed death: he gives his mind to sincere piety: he doth patiently endure all manner of adversity, and is set on fire even from the heart, with an ardent desire of eternal life. 
Psa. 90.12.  Teach us, O Lord, prays Moses, to number our days, that we may apply our hearts unto wisdom: therefore a great part of Christian wisdom consists in the perpetual Meditation of death. That must a long time be learned, which that it may once rightly be done, stands upon our eternal salvation. It is appointed for all men once to die: but to die godlily, to die in Christ, to die blessedly befalls not all men; therefore our mind must be prepared to that blessed good disposition of dying, yea it must be guarded with the shield of the Word and Prayers. For if at any, surely in that last time of our life, the enemy that hath a thousand wiles, doth lay a snare for our salvation, and endeavours with all his strength to wrest the possession thereof from us, whether some of the ancients do apply it, that the infernal Serpent is said especially to bite the heel, for he knows very well, I say he knows, that all the matter is in safety if that last conflict be valiantly overcome of us: on the other side that it will be joined with our everlasting reproach and loss, if the other parts of our life, as it were of a Comedy, being well acted, we behave ourselves not so comelily & valiantly in this last Catastrophe. Hence come those divers temptations, with which as it were with Rams, he assaults our hearts in diseases, and in the agony of death: hence come those fiery Darts, which he casts against us with all his strength: hence comes that horror and anguish, which we feel when we are set before the gates of Death. Blessed is he, which shall here overcome, blessed is he which shall be faithful to death, 
Apoc. 2.3.  he shall be made partaker of all those good things which are promised to the stout Soldiers of Christ in the Revelation.  
What is our life? 'tis Death we do deface,  
Our age by dying, life and death do pace  
Hand joined in hand. But Christ the Captain is,  
And gate of life; our death is slain by his.  
He that doth firmly trust in him shall be  
From wound of death eternal safe and free.  
But this our hope with divers storms is tossed,  
When in Death's agony we are near lost.  
To overcome these storms will most avail us,  
Lest life in life's first entry chance to fail us.  
Wherefore whereas I have endeavoured by such an explication of the History of the Passion and death of Christ as I could make, which I did set forth of late, to instill into godly minds the Meditation of the death of Christ, I have thought that I shall do a work worth the labour, if I propose unto them also the Meditation of our death. To which end I have written this Manuel of Consolations to be opposed to the terrors of death, and temptations in the agony of death, for mine own private use only, for I carry about a sickly body, a weak vessel. Moreover, Death now of late hath made a very lamentable slaughter in my house, and there are some causes for which it is feared, that I shall not live long; Therefore I would prepare and arm my mind betimes to this last battle; and hemmed in as I am with so many domestic evils, I bestowed some days on the godly Meditation of this Book, which Meditations of mine, such as they are, seeing (perhaps) they may also be profitable to others, I have not gainsaid that they should be made common: But this I would have men admonished in the very entrance of this writing, that I have not written these things to secure impenitent and hard hearts, but to the contrite, broken, and weak consciences. Exhortations to true piety have another place; this whole labour is employed in consolations to be opposed to death, and temptations in death. Whosoever therefore desires to receive this oil of Consolations, let him bring the vessel of a contrite heart. For what is consolation unto him, which is not yet contrite, broken, or made sad? But to you men very Reverend and most famous, Masters, Friends, and Brethren in Christ, singularly beloved, I would entitle this Manuel, that there might be extant a public testimony of that most strait friendship and brotherhood which hitherto we have observed between ourselves one to another: seeing that of all, and amongst all, I esteem you dearest in this world, as of whose piety, courtesy, faithfulness, and other many virtues I have had plentiful experience in our five years conversation. You also carry about you a sickly body, neither can it choose but that the memory of Death should daily come into your minds. Therefore I do not doubt, although your faith doth not want those props which I have gathered together in this little Book for mine own, and other men's use; yet that the reading thereof will not be unpleasant unto you. Especially seeing whatsoever is in it, it doth proceed from a friendly & well-affected mind. The Lord jesus with his grace, and with his spirit every way bless us, and the labours of our ministery. Given at Coburg the Kalends of May. Anno. 1611.  
RR. W. DD. Studiosiss. I. G. D.   

THE TABLE of Temptations.  

1 THe forerunners of death.  
2 The threeforked Mace of death.  
3 The vexation of sin.  
4 The memory of Actual sin.  
5 The doubting of the application of the benefits of Christ.  
6 The false persuasion of faith.  
7 Insufficient grief.  
8 The weight of grief.  
9 Desperation.  
10 Blasphemy.  
11 The particularity of the promises.  
12 The absolute decree of reprobation.  
13 The application of the merit of Christ.  
14 The want of the evidence of the words.  
15 Falling out of the covenant of Baptism.  
16 Uncertain taking into the covenant of Baptism.  
17 The unworthy use of the holy Supper.  
18 The weakness of faith.  
19 The want of the feeling of faith.  
20 The want of power to believe.  
21 The small number of good works.  
22 The want of merits.  
23 The accusation of the Law.  
24 The accusation of conscience.  
25 Too late repentance.  
26 Doubting of the grace of God.  
27 Defect of due preparation.  
28 The doubting of the inhabitation of the holy Spirit.  
29 The doubting of perseverance.  
30 The snares and strength of Satan.  
31 The Apostasy of many.  
32 Doubting of the writing into the Book of life.  
33 The fear of Death.  
34 The sting of death.  
35 The sorrows of death.  
36 Too timely death.  
37 Services farther due to the Church.  
38 Our life abridged by our own default.  
39 The love of this life.  
40 Separation from Wife, Children, and kinsfolk.  
41 The stopping up of the ears in death.  
42 The apparent inutility of the redemption.  
43 The horror of the dust.  
44 The absurdity of the resurrection.  
45 The flames of Purgatory.  
46 The rigour of the last judgement.  
In conclusion is added a prayer in sickness.   
FINIS.   

Consolations, to be opposed to all Temptations in general, but more specially to Death, and to the Temptations in the agony of Death.  

I. The forerunners of Death.  

The Tempted.  
A Disease, 
2 Cor. 1.9.  the usher and forerunner of death, hath oppressed me: I have received the sentence of death in myself. I see that I must leave this life; than which nothing is more sweet; I must leave this world; than which nothing is more pleasant, I must leave this house of my body; than which nothing is more dear.   

The Comforter.  
THou wert created of God, not for this wretched and momentany, 
Sap. 2.23.  but for a blessed and eternal life: for God framed the first Parent of our kind in corruption to immortality: neither wert thou redeemed of jesus Christ for this frail and miserable, but for that perpetual and most happy life, which is to be expected in the heavens, seeing it is a certain and indubitate saying, 
1 Tim. 1.15.  that jesus Christ came into the world, that he might save sinners: neither wert thou called of the holy Ghost, through the word, to the kingdom of Christ for the most short use of this light, but that hereafter thou mightest pass out of the kingdom of grace into the kingdom of glory, out of the Church militant to the Church triumphant, out of the valley of tears into the field of joys: for if in this life only we believe & hope on Christ, we are the most miserable of all men. 
1 Cor. 15.19.  Wherefore, when thou seest that thou art to be led through the gate of death to that life, for which thou wert created of the Father, for which thou wert redeemed of the Son, for which lives sake thou wert sanctified of the Spirit, do not (I pray thee) despise the friendly counsel of God against thyself, 
Luke 7.30.  but most readily obey and follow God that calls thee.    

II. Of the threeforked Mace of death.  

The tempted.  
THe thought of death doth terrify me, the terrible shape of that enemy doth vex my soul; 
1 Cor. 15.55.  he shows me his sting, which is sin; he threatens me with his cruel threeforked Mace, while he casts before mine eyes and my heart the wrath of God; the accusation of the Law, 
Rom. 6.23  and the heinousness of my sins: seeing death is the wages of sin, and through sin death hath entered into me, 
Rom. 5.18.  as it hath done also into the whole world.   

The Comforter.  
But I admonish thee, that being seriously and from the bottom of thy heart contrite, for the sins that thou hast committed, thou behold him, which was dead for thee on the Altar of the Cross, that thou mightest not be subject to eternal death. Turn thine eyes away from the outward shape of death, and turn them to Christ, 
Heb. 2.14.15.  which by his death hath destroyed him which had the power of death, that is the Devil; and hath delivered us which through the fear of death were all our life subject to bondage: 
Hose. 13.14. joh. 11.25.  he is death to our death: he is a sting to that Hell which we have deserved: he is the resurrection, and the life, he that believeth on him, 
vers. 26.  although he were dead, yet he shall live, and every one that liveth and believeth in him, 
1 Cor. 15.22.  shall not die for ever. Therefore as in Adam, that is, for sin derived out of Adam into us, and for actual sins heaped upon this, all of us are subject unto death, and are constrained, at the last, to die: so also in Christ, the Captain of life, and the Conqueror of death, we are all quickened by faith, that which also, our Captain of life confirmeth with a grave and serious oath: Verily, verily, I say unto you, 
john 5.24.  he which heareth my word, and believeth on him that sent me, hath eternal life, and cometh not into judgement, but hath passed from death to life, 
joh. 8.51.  And again, Verily, verily, I say unto you, If any man shall keep my word, he shall not see death for ever. Believe Christ therefore, 
john 14.6.  which is the truth: believe him promising, believe him swearing: Heaven and Earth shall pass away, 
Luk. 21.33  but the words of Christ shall not pass away.    

III. The vexation of sin.  

The Tempted.  
THE remembrance of my sins doth come into my mind; for I was not only begotten, 
Psa. 51.7.  conceived, and borne in sin, but I have increased this sum of original and hereditary debt, with divers debts of manifold and most grievous sins, through the course of my whole life: how therefore can I hope that God will be favourable unto me, whom I have so often offended? How can I perceive any comfort in death, seeing death is the wages due to my sins, and to those that are not reconciled to God, the beginning of the second and eternal death?   

The Comforter.  
BEhold Christ hanging on the altar of the Cross, and pouring out for thy sins the price of thy redemption, that is, his precious blood. 
1 joh. 1.8.  The blood of jesus Christ the Son of God, doth cleanse thee from all sins: 
2 joh. 2.2.  he is the propitiation for thy sins, and for the sins of the whole world: for neither came he into the world for that end that he would be ministered unto, but that he might minister to others, and give his soul a redemption and price for the sins of many. And lest there should arise or remain any doubt in thee of this matter: therefore from heaven which is the Throne of truth, by an Angel, which is a Spirit of truth, that name of jesus, most sweet, and most full of consolation was brought, and given to this our Mediator before he was conceived in the womb; and what other thing is jesus then a Saviour? 
Luk. 2.31.  for therefore this name was given to Christ, because he saves his people from their sins. 
Mat. 1.21.  This is that Lamb of God, which takes away the sins of the world. 
joh. 1.29.  This is that jesus Christ, which therefore came into the world, that he might save sinners. This is the high Priest of the new Testament, 
1 Tim. 1.15. Ephes. 5.2.  which hath delivered himself for our sins to be an offering and a sacrifice of a sweet smelling savour unto God. It is Christ, which hath powered out his own blood for the remission of sins: 
Mat. 26.28 1 Pet. 2.24  which hath borne our sins in his body on the wood: which was wounded for our iniquities, and was broken for our sins: 
Esa. 53.5.  God hath laid upon him, and as it were, by a troop made he hath made to fall upon him the iniquities of us all: Him that hath not known sin, God hath made sin for us; that is, 
2 Cor. 5.21  he hath imputed our sins to him, he hath laid upon him the punishment of our sins, he hath made him a sacrifice for our sins: neither hath Christ resisted this counsel and decree of his heavenly Father, but hath fulfilled his will with a most ready mind, 
Psal. 40.9.  and loved us, and hath delivered himself for our sins, 
Gal. 1.10.4. Can. 2.20.  he hath loved us, and hath delivered himself for us: he saith, I will be baptised with a certain baptism, and how am I straightened till it be fulfilled? 
Luc. 12.50  This was the baptism of the Cross and tribulation, into which our most benign Saviour was altogether plunged, not for any other cause, but out of his great & ineffable love towards us: this is that which hath so straightened him, and driven him; how great soever his outward grief was in his passion, yet always his inner love towards us was greater and more ardent, through which he was ready to sustain more things for our sins, if the price for our redemption which he paid had not seemed sufficient. But there is no cause that we doubt of the sufficiency of the price; with him there is altogether plentiful redemption, because not a drop but a stream of blood hath flowed largely through five parts of his body, 
Born. ser. 22. sup. cant. col. 554.  he hath cried out, that all things were finished in the Cross and through the Cross, and therefore he hath made by himself a full & perfect purgation of our sins, with one offering hath he for ever perfected those which are sanctified; 
Heb. 1.3. Cap. 10.14. Apoc. 1.5.  he hath washed us from our sins in his blood. Believe therefore, so clear, so perspicuous, so express words of the holy Ghost, and resolve firmly, that by the death and passion of CHRIST, there is wrought a sufficient satisfaction for thy sins.    

FOUR The memory of Actual sins.  

The Tempted.  
PErchance Christ hath taken upon himself original sin only, so that for actual sins I myself must either satisfy or burn. Although therefore I resolve firmly that through Christ I am washed from that original spot, yet those actual sins do vex and press me, which I have committed through the whole course of my life, in number many, in weight most heavy, for desert damnable. Christ is opposed to Adam, therefore the benefit of Christ will not spread itself more wide than the fault that was derived from Adam into us. Another man's fault may be healed by another man's satisfaction, but a man's own fault will require a man's own satisfaction.   

The Comforter.  
NAy, the blood of jesus Christ, the Son of God, 
1 joh. 1.7.  doth cleanse thee altogether from all thy sins, not that only which is derived from Adam, but those also which are heaped upon this of thee. God hath set forth Christ the propitiatory by faith in his blood, 
Rom. 3.25.  to that may we draw near by true faith, and having obtained remission of our sins be reconciled to God, as often as the weight and heap of our sins doth press us down: we may come to this throne of grace with confidence, that we may obtain mercy, 
Heb. 4.16.  and find grace in the seasonable time of help. Furthermore, what redemption would this be? what reconciliation, if Christ had satisfied for one only kind of sin, we ourselves being yet bound, and obliged to make satisfaction for all the rest far more grievous, and more copious? the redemption of Christ is not so maimed, imperfect, and to halves, 
Heb 10.12 14.18.  but offering one sacrifice for sins, by that one oblation he hath perfected for ever those that are sanctified, and hath obtained such a remission of sins, that there is not any other oblation necessary for sins. 
1 john. 2.1.2.  We have an Advocate with the Father, jesus Christ the righteous, he is the propitiation for our sins, not for our sins only, but also for the sins of the whole world. Therefore if having slipped into sins out of the infirmity of the flesh, we do earnestly repent us, we have a refuge set down for us in Christ's intercession, the foundation of which intercession consists in Christ's merit and satisfaction, for from thence and therefore is Christ's intercession effectual for us, because a full and perfect satisfaction was performed by him for our sins; from thence and therefore the force of the Divine justice and severe judgement, due to our sins, is not shaken against us, because Christ covers our sins with the cloak of his mercy, the price of the obtained and deserved redemption being paid of him. Let this therefore abide firm and sure, that Christ by his death, the only most true sacrifice offered for us, hath purged, abolished, 
August. 4. de Trinit. ca 13.  extinguished whatsoever there was of sins, from whence the principalities and powers did by right withhold us to suffer punishment; therefore in him and through him we obtain remission not only of original sin, 
1. De peccamer. etremiss. ca 13. Tit. 2.14.  but also of the rest of the sins that we have added thereunto. For he (which thing day up in thy deepest thoughts) hath given himself for us, that he might redeem us from all iniquity. Infinite is the person that hath satisfied, how then shall not his Passion be of infinite merit? What is so deadly, that may not be healed by the death of the Son of God, which is life itself? what is so bloody and so foul, but that it might be cleansed by the precious blood of the Son of God?    

V The doubting of the application of the benefits of Christ.  

The Tempted.  
But how may I be made partaker of that most precious treasure? Christ hath died for all, but now that fruit of the death of Christ doth not redound to all, whence therefore shall I be assured, that the benefits of Christ do also pertain to me? whence may it appear that I am in very deed and most certainly a partaker of all those things actually, which Christ hath deserved for us by his Passion and death?   

The Comforter.  
GOD offers unto thee the word of the Gospel, and in the same all the benefits of his Son. 
Es. 6.5.2.  He spreads forth his hands all day, he calls, he invites, verily therefore also he calls, he invites, he enticeth thee. That therefore which GOD offers unto thee with the hand of his mercy, that embrace thou with the hand of firm confidence. 
Bern. Ser. 31. sup. can. Col. 597.  As far as thou shalt stretch forth the foot of confidence in the goods of the Lord, so far forth shalt thou possess. God doth not put the oil of his mercy, unless it be in the vessel of confidence. 
Id. Serm. 3. in Annunc. Col. 113.  Thou shalt possess so much of the goods of the Lord, as thou dost gather in the vessel of confidence. For faith doth apprehend Christ, in Christ God favourable, the remission of sins and life everlasting. Hear concerning this thing, the words of the eternal and unchangeable truth. So God loved the world, that he gave his only begotten Son, 
joh. 3.16.18.  that every one that believeth in him should not perish, but have eternal life. He that believeth in him is not judged, but hath life eternal, 
joh. 1.12.  for he hath given power to all that have received him to be made the Sons of God, to those which believe on his name. This adoption comprehendeth all things, which are necessary for us to everlasting salvation: for if we be the Sons of God, then are we also borne of God. 
Tertul. in apolo. c. 17.  For not the carnal generation, but the spiritual regeneration makes the Sons of God. If we are the Sons of God, then have we also God favourable unto us. For doth not a Father take pity of his Sons? 
Psa. 103.13  If we are the Sons of God, then hath he also given us his spirit, for so saith the Apostle, They which are lead by the spirit of God, these are the Sons of God, 
Rom. 8.14 15.  for ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, in which we cry, Abba, Father. And again, 
Gal. 4.6.  Because you are Sons, God hath sent the spirit of his Son into your hearts, crying Abba, Father.  
To conclude, 
Rom. 8.13  if we are the Sons of GOD, then are we also heirs, heirs of GOD, and heirs annexed with jesus Christ; for who is he that is truly a Son without an inheritance? All these so precious, so copious, and so various benefits are bestowed upon us in Christ, 
Eph. 3.17.  and through Christ, which dwells in our hearts, and is borne in us spiritually through faith, which therefore the Scripture doth so often preach and commend unto us. Verily, verily, 
joh. 5.24.  I say unto you (saith Christ) he, which heareth my word, and believes on him that hath sent me, hath eternal life, and comes not unto judgement, but hath passed from death to life. He that believeth in me, 
joh. 11.25 26.  although he were dead, yet shall he live, and every one which liveth and believeth in me, shall not die for ever. 
Ioh 7.36.39.  He that believeth in me, out of his belly shall flow Rivers of living water, which our Saviour speaks of the spirit, which they receive that believe on him. Every one that believeth in me, 
joh. 12.46.  doth not abide in darkness, suppose it in the darkness of ignorance, in the darkness of sin, in the darkness of eternal death, but by the light of faith he is lead to the life of saving knowledge, to the light of true righteousness, to the light of everlasting life. Nay, the Apostle witnesseth plainly, that all those things which are written in the Gospel, of the sayings, doings, and sufferings of Christ, are therefore written that by faith on his name we may have life. Because God hath given unto us eternal life, 
1 joh. 5.11 12.13.  and this life is in his Son. He that hath the Son hath life; from thence we know that we have everlasting life, because we believe on the name of the Son of God.  
And not only the Apostles and Evangelists, but also all the Prophets, give testimony to Christ. That all that believe o● him, 
Act. 10.43  receive remission of sins through by name. That therefore which Paul and Silas sometimes said to the keeper of the prison at Philippi, the same say I to thee: Believe on the Lord jesus, 
Act. 16.31  and thou shalt be saved.    

VI The false persuasion of Faith.  

The Tempted.  
But I have heretofore perceived that very many do put on a vain persuasion of Faith, and deceive themselves with a false boasting, what if I should also be in the number of them? from whence may I be assured, that my saith is a true and saving faith, and not a vain and dead Image of faith?   

The Comforter.  
TRy and examine thyself, whether thou be in the faith, try thine own self, 
2 Cor. 13.5.  dost thou not know thine own self, that jesus Christ is in thee? There want not firm and infallible instructions, by which ●rue and saving faith may be tried, known and discerned from idle and vain boasting of faith. First, than this is the nature of true faith, that it purifies the heart, 
Act. 15.9.  and desires to purge it clean from the dregs of sins. For s●●ing that faith doth carefully seek and desire remission of sins, surely he that truly believes shall feel a serious sorrow for the sins that he hath committed. The Gospel is preached to the poor, that is to say, 
Matth. 11.6. Matth. 5.6.  to those that are poor in spirit, which hunger and thirst after righteousness, which bring and offer to God a contrite heart, and an humbled spirit. Behold therefore the looking glass of the Law, and the deformity of thy crimes will appear. Behold the shining face of Moses, and it will appear, that for the works of darkness which thou hast followed, thou canst not bear that light. Behold thyself, how grievously the disease hath afflicted thee, which is the just punishment of thy sins, the scourge of the revenging God, and the wages due to thy life which hath been spent in sins. He which sins against his Creator, 
Eccls 38.5.  falls into the hands of the Physician. We have lost our health, because we have offended our Creator. They which follow the flesh, are scourged in the flesh. They sigh in that, in which they have sinned. The censure of the punishment is in that, in which was the cause of shine. By how many thoughts, by how many words, by how many deeds hast thou offended God? How faint host thou been above all things in the fear and love of God? How slack in Prayers, and other exercises of piety? How barren in good works? How oft hast thou followed the persuasion of Satan, the seducing of the flesh, the deceiving of the world? Those members which thou hast oftentimes given as weapons to iniquity and unrighteousness, by the just judgement of GOD are now tormented with grief and infirmity. Acknowledge this and grieve, for if there be true and serious acknowledgement of sin in thy heart, immediately grief of consciences and detestation of sin will follow it. God is earnestly angry with sins, therefore out of the feeling of the wrath of God earnestly bewail thy sins. GOD doth severely punish sins, therefore punish in thyself by just grief, that which thou dost observe that thou hast committed against God. 
Psa. 119.137.  Acknowledge the judgement of God to be just, and be thou humbled under his mighty hand. Neither have respect only to thy outward faults, but acknowledge the contagion of original sin, the fountain of all evils; 
Psa. 90.9.  that indeed is hidden, but God placeth it in the light of his countenance, through it all the powers of soul and body are so weakened, that out of thyself, and by thyself thou canst begin no good, much less perform it: through it thou art made subject unto death, and to all that troop of calamities, miseries, and diseases, which goes before death.    

VII. Grief insufficient.  

The Tempted.  
I Acknowledge and feel, that I am not only borne and conceived in sins, but that I have offended God by divers, manifold and great sins. I feel this, and I earnestly grieve, but that grief perhaps is not sufficient, seeing it doth not answer the fault, neither is it an aequivalent price for my sins.   

The Comforter.  
NAy, grief rising out of the acknowledgement of sin, & vexation of conscience shall never be able to answer the grievousness and deformity of sins, seeing God the infinite good, is that which is offended; sin the infinite evil, is that which is committed: the infinite punishment of Hell is prepared for sinners, how then by thy contrition mightest thou satisfy the infinite justice of God, and expiate his infinite wrath? Christ hath performed that, which of thyself, and by thy strength, thou couldst not perform: he hath paid the infinite and equivalent price for thy sins. If by thine own self thou couldst have satisfied, if by thy contrition and by thy grief thou hadst been able to abolish sin, what needed CHRIST to descend from heaven, and to labour so long under the burden of his cross? 
Esa 43.24: Esa. 63.3.  Thou hast put him to pain in thy sins, and pressure in thine iniquities; he hath trodden the Winepress alone, and of the people there was none with him. Take heed therefore to think only, that the grief of thy contrition either can or aught to be such that it may answer to the grievousness and deformity of thy sins; but therefore, and to this end, God requires true acknowledgement of sin, and earnest contrition of the heart, that place may be given to the free remission of sins, which is given unto thee through Christ, apprehended by faith. Christ preacheth the Gospel, 
Esa 61.1.  but to the poor, that is, to those that are humbled in spirit, he healeth, 
Luke 4.2.18.  but the contrite in heart: neither have they that are well need of the Physician; 
Mat. 9.12.  that is, which think that they are well: He preacheth liberty, but it is to the captives; that is, to those that acknowledge the spiritual captivity of sin, for he desires not to go forth of bondage, which supposeth himself by all means to be free: He preacheth sight, but it is to the blind; that is, to those that bewail the spiritual blindness of the heart, for they which say they see, their sin abideth: They which say that they are rich and wealthy, 
ohn 9.41.  and want nothing, they do not know that they are wretched, and miserable, and poor, and blind, and naked: He preacheth forgiveness, but it is to the broken, and contrite in heart. 
1 Sam. 2.6.  God kills and makes alive, he leadeth down to hell, and bringeth back again: he kills by contrition, that he may make alive by consolation; he leadeth down to hell by the hammer of the Law, that he may bring back from hell by the comfort of the Gospel.    

VIII. The weight of Grief and Sorrow.  

The Tempted.  
Trouble's have compassed me round about, my heart is vexed and troubled, my sins are always before mine eyes, which do grievously torment my conscience, and labour to beat me down to hell; 
Psal. 32.3.  there is no peace in my bones for the terror of the Lord; my soul refuseth to be comforted: I am troubled, 
Psal. 77. vers. 2. ver. 3.  and my spirit doth afflict me: I see no place whereto I may fly, and seek a remedy of my sins.   

The Comforter.  
IF thou wilt fly, fly to CHRIST, he friendly invites all that labour under the weight of their sins, 
Mat. 1.27  which are pressed with the yoke of iniquity, an evil Mistress. Be thou hid in his wounds, and the tempest of the wrath of God will pass away. Christ is the propitiatory, 
Rom 3 25  to which thou mayest fly with true faith, and rest under the shadow of his wings. As the Hart desireth the fountains of waters, 
Psal. 42.1.  so let thy soul, exhausted with the heat of thy sins, and of the wrath of God, thirst after Christ the fountain of living water springing forth to everlasting life. If thou comest unto him, he will not put thee back, he will not repel thee; for thus go his promises: 
Apoc 22.17. Cap. 21.6.  He that thirsteth let him come, and he that will, let him take the water of life freely. I will give unto him that thirsteth of the Well of the water of life freely. Come unto me all ye which labour, 
Mat. 11.27  and are heavy loaden, and I will refresh you; in me, and by me you shall find rest to your souls. Him, 
john 6.37.  that comes unto me, I will not cast forth of doors. Embrace these words of Christ, which are the words of the eternal and unchangeable truth, with a faithful heart. Let thy heart set before him these his promises, 
Psal. 27.8.  and seek the face of the Lord. Set Christ as it were, in the midst between thee a sinner, and thy angry God: appeal from the Throne of God's severe justice, to the Throne of mercy, prepared for thee in Christ, and through Christ. The internal Hawk doth urge and pursue thy soul, 
Cant. 2.14  let it fly therefore like a fearful and affrighted Dove to the holes of the Rock, which are the wounds of Christ. Moses doth accuse thee, sigh therefore, 
Bern. Serm. 64. sup. Cant. August in meditat.  that Christ may make intercession for thee. Thy conscience is troubled, but let it not be tumbled down from his hope and confidence, but let it remember the wounds of Christ: let all the assurance of thy confidence be in the wounds of Christ, which do abound with the streams of mercy; neither want there holes through which they may flow out. 
Idem Serm. 22. sup. Cant.  Let the passion of our Saviour jesus Christ be thy last refuge, and only remedy of thy sins: wisdom failing, righteousness not sufficing, the merits of holiness not holding out, that will be able to help and secure thee.  
And this is the other, and indeed essential property of true Faith; forsooth, to behold with the eye of the heart, Christ hanging on the Cross, out of his wounds to hope for, and draw the medicine of her wounds, to rely on him with a true confidence of heart, and to wrap herself as it were, in his most holy merit; for this is the voice of true faith: 
Behold me, thou which hangest upon the Tree, 
Bern. Serm. 22. sup. Cant.   
And let my sins in thy side hidden be:  
My sick soul thirsts for thee, my guilt forgive,  
My sin's my death, but in thy blood I live.   
Therefore, if having compunction for thy sins, thou hungerst and thirstest after righteousness, thou mayest believe on him which justifieth the wicked, and being justified by faith alone, thou shalt have peace with God. Confess that thou art not worthy, neither canst thou by thine own merits obtain the kingdom of heaven; but let this be thy confidence, that Christ thy Lord doth obtain it by a double name, that is, by the inheritance of the Father, and by the merit of his Passion: with the one, he himself is content, the other he gives to thee: from whose gift challenging it to thyself, thou shalt not be confounded.    

IX. The temptation of Desperation.  

The Tempted.  
THE Devil doth solicit me to desperation.   

The Comforter.  
I would have thee despair but in thyself, and of thyself, because thou art a sinful man, 
Rom. 5.21  but not in God, whose grace doth abound above sin: for as much as a drop is to the Sea, 
Chrysost. Hom. 3. de Poen.  so much is man's malice to God's mercy. The Sea though it be great, yet it hath a measure; but the clemency of God hath no measure: neither despair thou of Christ, and in Christ, which came into the world, that he might save sinners; 
1 Tim. 1.15.  whose blood doth more prevail to the reconciliation of God, than the sins of the whole world to his displeasure. Although thy sins be great, and divers, and oft-times doubled, yet they are not greater or more grievous than that thou mayest obtain pardon & forgiveness of them, seeing the goodness of God is greater than the iniquity of all men. Sins are in their fall, but the grace of God is in its rising. Sins are in the works of the Devil and Man; to take pity, to spare, & to remit are the works of God: by how much therefore God is more mighty than the Devil and Man, by so much also his mercy is greater than our malice. The Lord is full of compassion and mercy, 
Psal. 103.8 vers. 9  slow to anger, and of great kindness. He will not always chide, neither will he keep his anger for ever. 
vers. 10.  He hath not dealt with us after our sins, nor rewarded us after our iniquities. 
vers. 11.  For as high as the Heaven is above the Earth, so great is his mercy toward them that fear him. 
vers. 12.  As far as the East is from the West, so far hath he removed our sins from us. The Heaven is incomparably greater than the Earth, which is no bigger than the least point in respect of Heaven: so the mercy of the heavenly Father is incomparably greater than all sins: far be it, far be it therefore from thee, that thou say, Greater is mine iniquity then the piety of the pitying God. Thou shalt find God more kind than thou art culpable. 
Bern. serm. 11. sup. Can. Col. 5 18. Gerson. de remed. contra Pusilla.  So great is the mercy of God, that if thou hadst all the sins of the world upon thee, and didst grieve, that with thy sins thou hadst proudly offended thy God, so good a Lord, and shouldest firmly purpose hereafter to abstain, God would never condemn thee. What? 
August. in Psal. 55.  dost thou so forget the satisfaction performed of Christ, that thou wilt prefer thy sins before Christ's merit, that is, thyself before God? Dost thou see the greatness of the disease, and dost thou not see the power of the Physician? Great are thy sins, far greater is Christ, which hath satisfied for thy sins. divers are thy sins, but Christ also hath suffered divers things for thee. GOD is the infinite good whom thou hast offended by thy sins, but Christ is an infinite person, which hath reconciled thee to God: sigh therefore to thy heavenly Father, and pray in the name of his Son thy Saviour: if thou dost despise me, 
Ansel. de redemp. gen. hum. fol. 96.  O eternal God for mine iniquity, as I have deserved, regard me at least, taking pity on me, for the love of thy beloved offspring. Regard that in thy Son which thou mayst be merciful unto in thy servant. See the sacrament of his flesh, and forgive the guilt of my flesh, remember what thy good Son hath suffered, and forget what thine evil servant hath wrought.    

X. The tentation of Blasphemy.  

The Tempted.  
I Am constrained to confess that I am not only provoked to desperation, but that I am also sometimes tempted with the spirit of blasphemy; for such thoughts do arise in my heart, as are injurious against God himself my Creator, and my Saviour. I would choose to die a thousand times, that I might be freed from this tentation.   

The Comforter.  
THese cogitations are not the actions of thy heart, but rather the most bitter passions, seeing thou art not delighted with these cogitations, but dost feel out of them sorrows more bitter than death itself. They are the scourges of Satan, with which he doth afflict and torment thee, they shall not be imputed to thee of the Lord for sin. And be it, that some impatience of the heart do arise out of the infirmity of the flesh, yet God knows thy groan and thy sighs: yea, the weight of temptations hath wringed out of job and jeremy hard words, which the most benign God hath fatherly forgiven them. Observe out of them, how thou hast altogether no strength to good out of thyself, that with the whole trust of thy heart thou mayest learn to cleave unto God. This is the force and highest degree of the fight against Satan, take heed thou faint not here, the mighty God that appoints thee to this combat, will be present with thee, neither will he leave thee destitute of his help. Expect patiently and humbly, till thou mayest be freed from the fiery darts of Satan; in the mean time, 
Ephe. 6.16  let the grace of the Lord suffice thee. 
2 Cor. 12.9.  It is the flesh which doth thus wrestle with the spirit, and shows itself ready and pliable to take the darts of Satan: the sin that dwells in thy flesh shall not be imputed unto thee, if thou wilt mortify by the spirit the deeds of the flesh, and wilt not give consent to these blasphemous cogitations. Extinguish those fiery darts of Satan in the blood of Christ, turn against them the Buckler of faith, and assoon as thou shalt perceive any such blasphemous cogitation to arise, betake thyself to prayers, by which thou mayest trample it down, as it were in the first growth.    

XI. The particularity of the Promises.  

The Tempted.  
I Feel some consolation of the spirit in my heart: I observe a certain trust in my soul, which forbids me to despair, when I behold the mercy of God abounding above sins, and the merit of Christ, which is of infinite price and value. But I doubt whether that promise in the Gospel of the mercy of God and merit of Christ doth pertain to me also: for God is not only merciful, but also a most just and severe revenger of sins; and that all are not made partakers of the benefits of Christ, experience, to my great grief, doth witness.   

The Comforter.  
TAke heed that thou give no place to those seducing thoughts of the restraint of the promises of the Gospel. God calleth all unto him, he desires all to come unto him, he offers the word of the Gospel to all, and in it the benefits of Christ: neither doth he this feignedly, but in earnest: not hypocritically, but with a mind to communicate them: I live (saith the Lord) I will not the death of a sinner that dies, 
Eze. 18.31 32. cap. 33. ver. 11.  but that he may be converted and live. Thou hearest the serious oath of the divine truth: Thou hearest that their conversion is expected and desired of God, which die in their sins by their own fault: thou hearest that serious entreaty twice repeated: Come unto me, all ye (saith our Saviour, the mean and messenger of the heavenly Father:) Come unto me, all ye, all ye which labour, 
Mat. 11.28  and are heavy laden, and I will refresh you. Thou hearest that the way lies open to Christ for all that labour under the yoke of their sin, and that refreshing and rest of soul is promised to them. God will have all men to be saved, saith the Apostle, 
1 Tim. 2.4  being taught it in the third Heaven, and to come to the knowledge of the truth. He hath shut up all under unbelief, that he might have mercy upon all. 
Rom. 11.20.23.  Thou hearest, that the salvation of all is desired, and sought of God, that the mercy of God is open unto all: no body is excluded here, but he which doth exclude himself:  
There is one GOD of all, therefore he desireth that all should be saved whom he hath made. 
Primas. in H. L.  One hath given himself the price of redemption for all, therefore he would have all to be partakers of that price. GOD would not have any to perish, saith Peter, being taught by his own example, 
2 Pet. 3.9.  but that all return to repentance.  
Thou hearest, that the long suffering and goodness of GOD doth invite all to repentance, and that GOD would not the destruction of any. Take heed that thou speak not against this so clear and so manifest a truth, against these sayings of the holy Ghost, written as it were, with a beam of the Sun, let the consolations of the Scripture be of more force with thee, than the thoughts of thine own heart: for the Scripture is the word of the living God, which never deceives, but our heart is lying, and deceiveth.    

XII. The absolute decree of Reprobation.  

The Tempted.  
THe promise indeed outwardly is offered unto all, but God hath made from everlasting a decree of the Reprobation of some men, whom having cast from him, he hath adjudged them to eternal torments, to these though he offer the word outwardly, yet they cannot communicate or partake of the good things in the word. Perhaps I also am in the number of those reprobates?   

The Comforter.  
THE secrets of heaven, let no creature on earth presume to pry into: Enough is revealed both for our consolation and salvation. Whom God hath predestinated, we know not; it is a secret of God's Privy Counsel, whereinto we are not admitted. And how far forth, and in what manner God may please to work and bring about a purpose of his own, without the endeavour and purpose of man, we know not, that also is a secret of God's Privy Counsel, whereinto we are not admitted. And therefore as Moses saith, that the secret things belong to the Lord our GOD; so to him and his wisdom, be content to leave them. But this we all know, that S. Peter bids us make our election sure by the practice of good works, and holy duties of Religion; and telleth us, that he that doth those things, shall never fall. 2 Pet. 1.10. that is, such a one shall never fail of grace or glory. And therefore while thou endeavourest to live in all good conscience according to Gods will; thou mayest have peace of conscience in God's promises and mercies. And this we know, that our Saviour commandeth, and promiseth; Ask and ye shall have; seek and ye shall find; knock and it shall be opened unto you: And therefore if thou use the means, thou canst not doubt of the end.  
Finally, this we all know also, that God protesteth upon his word, yea upon his oath, that he desireth not the death of him that dieth, or taketh any pleasure that the wicked should die, but that he may return and live. Ezek 18.23.32. & Ezek. 33.11. And therefore God is so far from rejecting thee before thou hast sinned; that he is most ready to admit of thee after thou hast sinned. Only then endeavour to do the works of him that sent thee into the world; beg and crave for grace and mercy from the Father of mercies; search thy heart, find out thy sins, and each day renew thy repentance: and then be assured, that the outward offering of grace will ever be accompanied with the inward working of the spirit. For the promises of God's mercies are general to all that believe on him. Rom. 10.11. To all that call on the name of the Lord Rom 10.13. To all that labour and groan under the burden of their sins. Matth. 11.28. To all that fear God, and worketh righteousness. Act. 10.35. etc. And the merits, and death, and Passion of jesus Christ, as they are offered, so they are bestowed on all generally, that lay hold on him for their Saviour. joh. 3.16.    

XIII. The doubting of the application of the merit of Christ.  

The Tempted.  
LEt the merit of Christ be, and be said to spread itself wide, in the mean time I do not yet see for mine own particular that the benefits of Christ are offered and applied to me. Many things are offered to men in general, which notwithstanding do not pertain to every man in particular.   

The Comforter.  
NAy, from the general we may well proceed to the particular, from that which is common, to that which is more restrained. Therefore because God would have all to be saved, thou mayest rightly and most firmly subsume, that he would have thee also to be saved. Because Christ is said to have died for all, thou mayest rightly and most firmly subsume, that he also died on the Cross for thee, and will cleanse thee from all thy sins by his blood: and because he calleth all repenting; he will receive thee repenting. And because he promiseth grace and life to all that believe, depend, and rely on him; therefore he will perform it to thee, when thou dost rest and rely on him for his mercies. Yea, and that which God promiseth to all in general by his word, that he apply to thee is particular in the ministery of the word. Only submit thyself to the wholesome ministery of reconciliation, 
2 Cor. 5.18.  which God hath committed to the Ministers of the Church, 
Vers. 20.  to the keys that he hath delivered to their t●●st, to the office of Embassage that the● undergo in the name of Christ, God exhorting, and as it were entreating us by them. And then that which is specially offered unto thee, do not doubt but that specially it belongs unto thee. When 〈◊〉 the serious sorrow of thy b●●●t, (〈◊〉 heareth the voice of the Minister, pronouncing remission of sins in the name of Christ, resolve that thou hearest Christ himself: what so is here done in the name of Christ, that doth Christ do. It is Christ which pronounceth the remission of sins unto thee, the Minister doth only lend his voice to Christ. If any doubting would insinuate itself into thy heart thereof, attend to the words of Christ, speaking to the Apostles & their Successors: He that heareth you, heareth me. 
Luk. 10.16 Matth. 10.20. joh. 1.23.  It is not you that speak, but the spirit of my Father. Attend to the words of the Baptist: I am the voice of a crier. There is another which doth preach and cry by me, the ministery is mine, but the force and benefit of the ministery depends of another. Attend to the words of the Apostle. For Christ (that is in the name and place of Christ) we are Ambassadors, 
2 Cor. 3.20.  God as it were exhorting by us, we beseech you for Christ, be you reconciled unto God. He therefore which contemns, 
1 Thes. 4.8  contemns not man but God, which hath given his holy spirit into us. Believe therefore, that even at this day Christ saith to thee, that which heretofore he hath said to the man sick of the Palsy, 
Matth. 9.2. Luc. 7.48.  and to the woman-sinner, Thy sins are forgiven thee. Because there is no difference between that, and this which the Minister utters, for this is not pronounced of man, and that of Christ. When therefore thou hearest the Minister pronounce unto thee the remission of sins, do not think that thou hearest the voice of the Minister, but the voice of Christ.    

XIIII. The want of the evidence of the promises of the word.  

The Tempted.  
I Confess that there is great and notable consolation offered unto me in the ministery of the word, as yet notwithstanding my faith wavers, neither doth it so firmly embrace the promise of the Gospel, that it excludes all temptation: for my flesh whispers unto me; that the promises are only words, which thou perceivest with thine ears, but thou dost not as yet see the good promises subject to thine eyes.   

The Comforter.  
Indeed, they are words: but the words of the most true and everliving God. They are words indeed, 
joh. 6.69.  but the words of Spirit and life. They are words indeed, but more firm and durable than this heaven which thou beholdest, than this earth whereon thou standest. 
Luk. 21.33  Heaven and Earth shall pass away, but my words shall not pass away, saith the truth. 
Esa. 40.8.  The word of our Lord God abides for ever, saith the Prophet. He which foldeth himself in this word, he which embraceth it with true faith, the same may be saved for ever. Neither hath God only set forth unto thee his word, but to his word he hath added Sacraments, 
Augustin. tract. 80. in johan.  which are as it were the visible word, visible signs of the invisible grace, and seals of the promises of God, instituted for the confirmation and nourishment of thy faith. By Baptism thou art received into the covenant of the grace of God, thou art made a Son and heir of GOD, thou art washed by the blood of Christ from thy sins, thou are regenerated and renewed by the holy Ghost, and as I may speak in a word, art made truly partaker of all heavenly goods. For Christ attributes to Baptism, that it is a mean of regeneration. 
joh. 3.3.  Unless a man be borne again of water and of the spirit, he shall not enter into the Kingdom of heaven. Therefore he which is borne again of the water of Baptism and the spirit, is written an heir of eternal life, because it is a means of salvation. He that shall believe and be baptised, shall be saved. 
Mar. 16.16  The Apostles do attribute to baptism, 
Tit. 3.6.  that it is the lavacre of regeneration and renovation in the holy Ghost, when we are baptised into the remission of sins. 
Mar. 1.4.  Let every one of you be baptised, saith Peter, 
Act. 2.38.  in the name of jesus, into the remission of sins, and you shall receive the gift of the holy Ghost. Baptism doth save us, 
1 Pet. 3.12  (saith he in another place) which is not the putting off of the filth of the flesh, but the request of a good conscience, or a covenant to Godwards, through the resurrection of jesus Christ. Be thou baptised, 
Act. 22.16  and wash away thy sins (saith Ananias.) As many of you as are baptised have put on Christ, 
Gal. 3.27.  and by faith ye are the sons of God, saith Paul. For Christ sanctifieth his Church, 
Ephe. 5.27  cleansing it in the Laver of water in his word. Out of all which thou mayest firmly conclude, that baptism is the price of redemption to the captives, 
Basill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 1. part. 446. Cyril. Hierosolym. in praefat. Catech.  the forgiving of debts, the death of sin: regeneration, the bright clothing of the soul, a seal that cannot be infringed, the chariot to Heaven, the procurer of the kingdom, the free gift of adoption. Illumination or Baptism is the brightness of souls, the change of life, the request of the conscience unto God, the help of our weakness: Illumination is the putting off of the flesh, the following of the spirit, 
Nazian. orat. in S. Bap. p. 615.  the communion of the word: Illumination is the restitution of the Image, the deluge of sin, the participation of light, the losing of darkness: Illumination is the Wagon or Chariot unto God, the peregrination with Christ, the foundation of faith, the perfecting of the mind, the glory of the kingdom of Heaven, the change of life, the taking away of bondage, the losing of bands, the instauration of the covenant. 
Tertull. 4. Aduer. Marc. p. 231.  It is the original of true life and of true justice, it is a compendious washing, it is the sacrament of life, and salvation eternal.  
The holy Ghost into this Brook doth come  
From Heaven, 
August. 21 contra Crescen. c 18. Paulinus Epist. 12 ad Sever.  and brooding on the front celestial  
Doth heat the holy waters: they become  
Conceived of GOD, and in their liqours' crystal.  
Bring forth an holy Brood, an holy Nation.  
Of the eternal seed the propagation.  
For what the grace of God doth work invisibly in our baptism, that hath been showed in visible signs in the Baptism of Christ. 
Ch●mnit. in cap. 17. Harmoni.  The water of baptism was sanctified by the touching of the Lords body, for what things soever Christ hath deserved and purchased in the body of his flesh, he hath as it were, laid them down in baptism. He took upon him baptism with us sinners, that he might witness that by baptism we are made his members. As the eternal Father in the baptism of CHRIST uttered this voice: This is my beloved Son, so as yet this day, all that do believe and are baptised, he doth adopt for Sons. As in the baptism of Christ Heaven was opened, so as yet at this day by the Sacrament of Baptism the gate of the heavenly Paradise is opened unto us. As in the baptism of Christ the holy Ghost descended upon him in the shape of a Dove, so the holy Ghost is present in our baptism, and works therein effectually our regeneration and renovation, so that by this reason, in Baptism do concur the grace of the Father adopting, the merit of the Son cleansing, and the efficacy of the holy Ghost regenerating. Therefore if thou art baptised, thou mayst not doubt of the grace of God, the remission of sins, and the promise of eternal salvation, so thou continue in that faith which there thou didst profess. Baptism is the Laver of regeneration, where there is regeneration, there is the remission of sins, there is the grace of God, there is perfect justice, there is renewing, there is the gift of the holy Ghost, there is adoption, there is the inheritance of eternal life.    

XV The falling out of the Covenant of Baptism.  

The Tempted.  
I Believe indeed, that I am received into the covenant of God's grace by the Sacrament of Baptism, that I have attained remission of my sins, and am written in the Book of life, but by my sins I have again fallen out of the grace of this Covenant, by committing offences again: I have made the remission passed of none effect, and have often deserved that I should be blotted out of the Book of life.   

The Comforter.  
NAy, the Covenant of GOD is an everlasting covenant, 
Gen. 17.13.1. Col. 2.11.  to which after thy sins thou mayest again betake thyself by true and earnest repentance. For even as God speaks of the Sacrament of circumcision that it is an eternal covenant: so let us not doubt but that God will enter into and 'stablish with us an everlasting covenant in baptism, which hath succeeded in the place of circumcision: I will marry thee unto me for ever, saith he by the Prophet, 
Hose 2.19  I will marry thee unto me in righteousness, and judgement, in mercy, and in compassion. I will marry thee unto me in faith. The hills shall be moved, 
Esa. 54.10.  and the valleys shall tremble, but my mercy shall not departed from thee, and the covenant of my peace shall not be moved, saith thy Lord that taketh pity. God forbidden therefore, God forbidden, 
Rom. 3.3  that we say that the faith of God can be made of none effect by the incredulity of men: If we do never so much take away credit from his words, or departed from him, 
2 Tim. 2.13.  he remaineth faithful, always like himself, true and constant, he cannot deny himself, Therefore though thou sometime sin out of thine inbred infirmity, thou dost not forthwith fall out of the covenant of God. Indeed, by sins committed against knowledge and conscience, thou dost grievously provoke GOD against thee, and make him to be sometimes angry, but by true repentance thou returnest again into his grace and favour. The ship of Baptism doth not float away from us, 
Secunda post naufragium tabulu.  although we leap out of it into the Sea of sins, therefore by repentance, which in this sense may be called a second plank after shipwreck, we may return again to the same ship of baptism, that in it we may be brought to the haven of everlasting salvation.  

Hier. in ca 3. Esa. ver. 9 Tertu. lib. de poenit. p. 479.  Therefore, embrace repentance, as he that is shipwreck the help of some board, or plank, this will lift thee up, being overwhelmed with the waves of thy sins, & will bring thee into the haven of the clemency of God. Peter had denied his Master, 
1 Pet. 3.21  but being converted, he doth nevertheless seek the promise of salvation in baptism. The Galathians had fallen grievously, and likewise the Corinthians: notwithstanding the Apostle doth set before them consolation, derived out of Baptism, after that they were again raised up by repentance: 
Gal. 3.17.  pronouncing as many of them as were baptised, to have put on Christ: nay, manifestly affirming, that they were cleansed, and baptised in one spirit, into one body, that is to say, a mystical body. Out of which it evidently appeareth, that the efficacy of the covenant of Baptism doth extend itself to the time to come, neither is it made plainly of no force, and abolished by the fall of man into sin, but that that covenant abides lastingly, firm, 
August. 1. de nupt. & concupis. cap. 33.  and ratified of the part of God. That therefore which Paul saith, that Christ did cleanse the Church in the Laver of water in the word, is so to be taken, that by the same Laver of regeneration and word of sanctification all the evils of regenerate men are altogether cleansed and healed, not only the sins past, all which are remitted in Baptism, but also those which are afterwards contracted by human ignorance or infirmity, not that baptism so often as men sin may so often be repeated, but because by that which is once given, the pardon of what soever sins is obtained for the faithful, not only before, but also afterwards, upon their true and unfeigned repentance. Acknowledge therefore, and bewail thy sins, yet neither deny the covenant of grace that was begun with thee in baptism, nor forget it: but though thou fall a thousand times, yet return and go back. Return unto me, 
jer. 3.12.  O thou soul that art turned away, saith the LORD, and I will not turn away my face from you, 
Psal. 27.8.  because I am merciful, saith the LORD, and I will not be angry for ever. Let thy heart set this word before GOD, 
2 Tim. 2.13.  and he will take pity upon thee, being mindful of his promise, for he cannot deny himself and his word.    

XVI. Uncertain taking into the Covenant of Baptism.  

The tempted.  
BUT whence may I be ascertained, that after I have fallen, by true repentance I may be received again of God into favour? I would to God my heart might be confirmed by some certain seal, I would there were some Sacrament by the participation whereof that promise of grace might be sealed up unto me?   

The Comforter.  
YEa, there is such a Sacrament, that is to say, the most holy Sacrament of the Lords Supper, in which Christ gives unto thee his most precious body and blood. Wherefore, when they receivest the most holy price of thy redemption, that is to say, the body and blood of Christ in that holy supper, thou mayest be sure, that thou art made truly partaker of all those things, which Christ hath deserved on the altar of the Cross, by the delivering up of his body, and pouring out of his blood, that is, the favour of God, remission of sins, righteousness, life, and everlasting salvation. When thou drinkest that blood, by the pouring out whereof the covenant of grace was stricken and confirmed: how canst thou doubt whether thou be again received into that covenant, and into the favour of God? What is more near unto God then his only begotten Son? as who is in his bosom, 
joh. 1.18.  which is in the Father, and the Father in him, which is one with the Father. Again, what is more near to the Son of God, 
joh. 14.10  than flesh and blood, or the human nature which he hath assumed? 
joh. 10.30  as which he hath coupled to himself in a personal and indissoluble league. Therefore, by eating the flesh of Christ, and drinking his blood thou art joined most straightly unto God. These things being taken, & taken down, 
Hilar. 8. de Trin. p. 141.  make that Christ abides in thee, and thou in Christ. What is more near unto us, then that which we eat and drink, as which is either converted into the substance of our flesh, as natural and elemental meats, or else doth change and convert us into it, as that spiritual food of the body and blood of the Lord, which we eat indeed, but we do not change it into our substance, but we are changed into it. Therefore, by eating the quickening flesh of Christ, thou receivest spiritual life from the same, by drinking the precious blood of Christ, thou comest to the Fountain of life.  
Christ hath taken upon him the human nature of us, in it he hath condemned sin, he hath destroyed death, he hath repaired life, and hath filled the same with the fullness of grace, and heavenly good things: the same nature taken from us, and repaired in himself, sanctified and filled with heavenly treasures he sets before thee again in the holy Supper, that thou mayst be ascertained that those things do truly pertain unto thee, which he hath laid down into the same, as it were into a certain rich storehouse; he doth as it were, engrafted thy wretched and depraved nature into his most holy and quickening flesh, that out of it thou mayest draw the juice of life, and an antidote of the spiritual poison that lies hidden in thy flesh. He is the Vine, we are the branches, he that abides in him, 
I●hn 15.5  and he in whom he abides, this man brings forth much fruit. The uncleannnesse of thy nature is shadowed and covered by that most holy body of Christ which thou receivest, and by that most precious blood, which thou drinkest, lest it appear before the tribunal and in the sight of God. 
Liturg. utter. Damas'. 4. fid. Orthod. cap. 14.  Therefore thou receivest the flesh and blood of Christ for an apology that will easily be admitted, and the earnest of eternal life: to the sustaining & keeping of the body and the soul, to the forgiveness of sins, and to life everlasting. Nay, in the holy Supper is given thee a certain wholesome provision for thy journey, seeing the tokens of the future resurrection are exhibited unto thee, 
Can. Nicen.  by which the right of acquaintance and hospitality which is to be expected in the heavenly country, is confirmed unto thee. 
john 6.54.  He which eateth my flesh, saith Christ, and drinks my blood, hath eternal life, and I will raise him up again in the last day. It cannot therefore come to pass, I say, that thy body should abide in the grave, seeing it is nourished with the body and blood of our Lord, that is to say, with that food which is the medicine of immortality, the antidote that we should not die, but live in God through Christ, the purgation that drives away all evil. By this food thy weakness shall be comforted, that thou mayest come through with Elias, 
2 Reg. 13.21.  to the hill of the Lord. The bones of Elizeus, yea, even when he was dead, did give life, by how much more the flesh of Christ living and quickening, received by faith, shall quicken thee to everlasting life.    

XVII. The unworthy use of the holy Supper.  

The Tempted.  
I Acknowledge that in the true and wholesome use of the holy supper, the godly are made partakers of these benefits, but it doth not a little trouble me, that the Apostle doth affirm, that they which eat this bread unworthily, 
1 Cor. 11.27  and drink this cup of the Lord unworthily, are made guilty of the body and blood of the Lord. I fear therefore, lest that I be an unworthy guest of this heavenly banquet.   

The Comforter.  
BY acknowledging and bewailing of thine unworthiness, thou mayest escape the spot and imputation of an unworthy guest: for the Apostle calls unworthy, not those which are weak in faith, whereas this sacrament was instituted for the confirmation of faith, & comfort of the weak, but those which do not prove themselves neither do discern the Lords body, that is, which come to this holy Supper, 
1 Cor. 11.28.29.  as it were to a common banquet, without true repentance and lively faith, without the hatred of sin, and a serious and earnest purpose of amendment of life, which do not discern this heavenly banquet from other common food, that they may acknowledge the true excellency thereof, and use due preparation of the heart thereunto. Such unworthy guests of this banquet, do nothing less sin in eating and drinking unworthily the flesh and blood of Christ, than the jews in crucifying Christ. But far be it from thy piety, far be it, I say, that thou shouldest be in the number of them. 
Chrysost. in 1 Cor. 11.  Thou dost acknowledge also the spots of thy sins, thou dost bewail the uncleanness of thy nature, thou sighest unto Christ the Physician of thy soul, that he prepare a sit lodging for himself in thy heart, thou weighest the greatness of those things which are present and set before thee in the holy Supper, and considerest the ampleness of the heavenly gift, thou hungrest and thirstest after righteousness, 
Mat. 5.6.  therefore also thou shalt be filled, the sins shall not hurt thee, 
Luk. 15.20  which do not please thee: thou makest haste with tears to thy heavenly Father, thou bewailest thy sins, and desirest that the hunger of thy soul may be refreshed with his heavenly food: that most kind Father, 
vers. 22.  doubt not, will meet thee, he will kiss and receive thee with joy, he will give unto thee the first long garment of innocency, he will  thee with the garments of salvation, he will give thee a ring on thy hand, he will seal thee with his holy spirit, he will give thee shoes for thy feet, he will direct thee in the way of peace and righteousness, he will fill thee with the flesh of that sacrifice which was slain on the altar of the Cross, 
vers. 23.  and was offered unto him for a sweet smelling savour. Lay aside therefore all fear of unworthy eating, he which is most unworthy in his own eyes he is accepted before God: he that displeaseth himself pleaseth God: he that is cast down in himself in true contrition of heart, he again is raised up by the most loving hand of God.    

XVIII. The weakness of Faith.  

The Tempted.  
FAITH is altogether required to the wholesome use of the Supper, and fruit of the promises of the Gospel, seeing the hand of the giver is not sufficient to the parricipation of alms, but there must of necessity also come the hand of the receiver: but now my faith is weak, the ship of my heart bruised with divers storms of temptations, doth oft-times waver, and casts me down from the firmness of faith.   

The Comforter.  
Weak faith notwithstanding is faith, neither doth faith therefore apprehend Christ, and in Christ the grace of God, remission of sins, and everlasting life, because it is strong, but because it is faith: strong faith doth more strongly embrace Christ, nevertheless weak faith also doth not reject Christ, but wholesomly apprehend him. The faithful servant of God, Christ our Saviour, doth not break a bruised reed, 
Esa. 42.2.  nor smoking Flax he doth not quench, but he doth most benignly receive him that is weak in Faith. The least spark of faith is the work of the holy Ghost, 
Rom. 14.3.  because of ourselves, as it were of ourselves we cannot so much as think any thing that is good, 
1 Cor. 3.5.  but to will and to perform is of God: therefore God will not despise his work, 
Phil. 2.13.  which he hath begun in thy heart by the holy Ghost, but will perform it, and confirm it. Even as a Mother tendereth her Children, 
Esa. 66.13.  so God comforteth us: but now a mother doth far more tenderly handle an Infant, and takes greater care thereof, then of the rest that are big grown: so God doth not turn himself away from him that is weak in faith, but endeavours to heal and confirm him as it were a sick man. If you shall have faith as it were a grain of Mustard seed; 
Mat. 17.20  and shall say to this hill, pass from hence thither, and it shall pass, and nothing shall be impossible unto you, saith the truth. If miraculous faith can do so much, that it can transpose hills, if it be scarce as big as a grain of Mustard séed, why cannot saving faith do the same, that it transpose the hills of temptations and doubtings, howsoever it be very infirm and weak? The power of God is performed in our weakness, 
2 Cor. 12.9  take heed therefore that thou be not cast down in thy mind for the weakness of thy faith. But rather regard the power of God, God can water that which is dry, heal that which is wounded, bend that which is stiff, cherish that which is cold, govern that which is out of the way. Acknowledge only the infirmity of thy faith, and lean so much the stronger on the staff of the word of God, for the word as it is the seed, so also is it the nourishment or food of faith. Pray with the Disciples of Christ: 
Luk. 17.5 Mark. 9.24  O Lord increase our faith, and with the Father of the lunatic child, I believe Lord, help mine unbelief.    

XIX. The want of the feeling of Faith.  

The Tempted.  
MY faith is not only weak, but sometimes I do not feel any faith at all in my heart, neither do I call upon God with that heat of the spirit which may pierce the clouds. I fear therefore, lest then my faith have perished, and be utterly extinct; but if my faith be extinct, what hope or salvation can there remain for me? I prove myself, and behold I do not feel faith in my heart, therefore I shall be of the number of the reprobate.   

The Comforter.  
THe spirit helps our infirmity, as it were with a hand put under, for even as we know not what we may pray for, or how we ought to pray, 
Rom. 8.26.  yet the spirit makes intercession for us with sighs that cannot be uttered: so what or how we may believe sometimes we do not feel, but the spirit doth cherish and conserve faith in our heart. A spark lies sleeping and hidden under the ashes, although outwardly it doth not appear, so faith sometimes dwells in the innermost corners of the heart, although it cannot be felt of us, therefore from the want of the feeling of faith, thou mayest not gather, that thy faith is perished and extinct, when as yet thou dost desire, sigh, and art willing to believe, that desire, that sighing, that willing doth come from faith. Furthermore, it is one thing not to feel faith, another thing to put away believing; that happens to him that wrestles, this agrees to him that is stubbornly rebellious. 
Eph. 3.17.  Christ dwells altogether by faith in thy heart, although thou dost not manifestly feel that inhabitation of grace, even as the holy Ghost, that inward Comforter, hath an holy house in thine heart, although sometime he doth withdraw from thee the feeling of that consolation. 
Rom. 4.18  As Abraham the Father of believers believed against hope in hope, so thou oughtest to rely on the word against thine own sense. As we ought to captivate all our understanding under the obedience of faith, so thou mayest also captivate that want of the feeling of faith with faith, that is, thou mayest receive the word in thy heart, and cleave firmly thereunto. The seed lies hidden under the clods of earth, although it doth not as yet thrust forth the blade utterly: so the seed of faith lies hid in thy heart, although the fruit thereof as yet doth not fully and plainly appear. In sleeping thou dost not feel faith, but far be it from thee that thou shouldest say, that then thy faith is perished; so in this temptation, as it were a certain sleep, hath oppressed thy soul, that thou canst not feel the moving of thy faith, but far be it from thee, that therefore thou shouldest think that thy faith is utterly extinguished.    

XX. The want of power to believe.  

The Tempted.  
TRuly I do sigh to my Saviour, but I do both feel and grieve that I cannot believe; I would wish truly that I might be made partaker of the benefits of Christ, but I do not feel that I can apprehend them by faith.   

The Comforter.  
OF thyself thou canst not, but on him which strengthens thee, Christ, thou canst do all things. 
Phil. 4 13.  God would have thee altogether, and in earnest would have thee to believe, for to that end he offers to thee his word, that through it, by the efficacy of the holy Ghost, he may kindie faith in thy heart, only do not thou put away that word, neither resist the working of the holy Ghost, in short time thou shalt feel most plentiful fruit of the word. For if God seriously would have thee to believe, surely he will also work in thee that belief, if thou do not resist his will with actual stubbornness. Thou sayest that thou canst not believe, and yet thou art constrained to confess, that thou dost sigh unto Christ, and desire his benefits, that same sighing, that same desiring is the beginning of faith. The holy Ghost will bring to pass, will surely bring to pass that work of faith, which he hath begun in thee; take heed only that thou do not put by his wholesome operation. Thou oughtest not to resolve, that the sense and moving of faith kindled in thy heart, is first to be expected, before that thou wilt hear, meditate, and receive the word of the Gospel. This is a perverse opinion, which take heed that thou suck not in, that thou put not upon thee: this is a perverse order, which take heed, that thou do not follow. In the School of the holy Ghost we must take our beginning from the hearing and meditation of the word, by that means thou art brought unto faith, by faith unto the feeling of faith. Thou sayest that thou canst not believe, therefore thou oughtest to hear the word, meditate on it, and receive it into thy heart, that thou mayest believe. GOD gives his holy spirit to those that 
Luk. 11.13  ask, and yet without the grace of the holy Ghost we cannot ask: so God gives faith to them that sigh after it, and yet without the beginning of faith we cannot sigh after it. For a surety faith riseth with a certain wrestling in the heart, it is increased with wrestling, it is performed in the heart with wrestling, and that which we cannot do of ourselves, we are able to do by his gift, which hath said: No man cometh unto me, unless the Father draw him. 
joh. 6.44.  Every one that heareth of my Father and learneth, he cometh unto me, him that cometh unto me, I will not cast forth. If thou art not yet drawn, pray that thou mayest be drawn: hear and learn, that thou mayest come unto Christ.    

XXI. The small number of good works.  

The Tempted.  
TRue and lively faith always works by love, on the other side that faith which hath not works, is dead in itself. 
Gal. 5.6.  As the body without the soul is dead so faith without works is dead. 
jac. 2.17. Vers. 2●. Rom. 9.21 Vers. 18.  But now I do not see a great number of good works, which may give manifest testimony of my faith. Evil cleaves unto me, that am willing to do good, to will is present with me, but I find no power to perform that which is good.   

The Comforter.  
THou dost well, that thou dost esteem the light of faith, out of the beams of good works. For as works which are not done of faith, are not truly good works: so faith which is without works is not true faith, but a vain persuasion, 
Math. 7.16  and empty shadow. Let your light so shine before men, that they may see your good works, 
2 Pet. 1.10  saith our Saviour; Do your endeavour, saith Peter, that you may make your calling and election sure. Therefore out of works we must judge of faith, and this is the third property of faith, that as it hath contrition to usher it, and true confidence on Christ in stead of an Essential form, so it always hath new obedience to follow it. Therefore thou dost well, as I have said, that thou dost esteem the light of faith, out of the beams of good works, but take heed thou do not think, that those are only good works, which are great in their outward show in the eyes of men, and free from all spot of sin cleaving unto them. Under the name of good works is especially understood the inward renewing of the heart, and the kindling of those spiritual motions in the hearts of the regenerate by the holy Ghost. Therefore an holy cogitation, a good purpose, the true fear of God, sincere love, ardent invocation are truly good works, although they are not perceived and seen of men. 
Psa. 45.14  The glory of the King's daughter is within, the outward works do give testimony of that inward glory of the revelation. Therefore if thou hast nothing else that thou canst offer unto God, offer unto God a good will, and an holy purpose to live godlily. Offer to God thy heart, and thou hast offered all things. Submit thyself wholly to the will of GOD, cleave unto him, resign thy will to him, and thou shalt be one spirit with him. 
1 Cor. 6.17  This if thou shalt do, the outward works will readily follow, because the spirit of God dwelling in thee, will drive thee to all manner of good works, but where there is not an outward faculty of working, there the inward good will to God sufficeth. Neither is there any reason why thou shouldest hope that thou canst be free from the spot of all infirmity in this life. Our works do please God, not because they are absolutely perfect, but because they do proceed out of true faith in Christ, and are offered of beloved Sons in stead of a sacrifice of thanksgiving. Acknowledge therefore the testimony of good works which they give of faith, lest thou be cast down in thy mind, acknowledge the imperfection of the same, and the spot of sin cleaving unto them, lest thou be too much lifted up in thy mind.    

XXII. The want of Merits.  

The Tempted.  
IVst is God, and just are his judgements, therefore he will give to none the reward of eternal life, unless there go before the merit of good works. What therefore is my hope, what is my confidence, when my works are imperfect, foul, many ways contamined, and no way meritorious?   

The Comforter.  

Rom. 6 23 Bern. Ser. 1 in Annunc. Col. 106.  NAy, eternal life is not the due wages of our deserts, but the free gift of God in Christ and for Christ. For neither are the merits of men such, that for them eternal life is due of right, and God should do injury to some man, unless he should give him it. For that I may not speak of this, that all merits are the gifts of God, and so man is more a debtor unto God for them, than God to man, what are all merits to so great glory? All the Saints do confess, 
Exod. 34.7. Esa. 64.6.  that before God no man is innocent, that all their righteousnesses are before God like the cloth of a menstruous woman, that no man can stand before the judgement of God, if he will impute sins, that when they have done all things that are commanded of God, 
Psa. 130.3. Luk. 17.10  they are nevertheless unprofitable servants, what place therefore can there be here for merits? who can presume of sufficiency to salvation either of his own wisdom or righteousness or holiness? 
Bern Serm. 22. in cant. Col. 555. Gerson li. 4. de consola. Theolog. pros. 1. Rom. 8.18  who can show his own righteousnesses as it were in boasting unto God, more than a woman the cloth of her confusion to a man? neither our doings nor our sufferings are worthy of the future glory which shallbe revealed on us.  
We cannot deserve that crust of bread which we eat, by our obedience, but are constrained to beg it by daily Prayers, of God, how much more incomparably less can we deserve the reward of eternal life by our merits? Therefore if thou wilt fall from grace, brag of thy merits. 
August. in Ps. 31. Id. de verb. Apost. Ser. 15. Fulgen. 1. ad momin. pag. 21.  God gives altogether freely, saves altogether freely, because he finds nothing for which to save, and he finds much for which to damn. Of grace is given not only to the justified good life, but also to the glorified eternal life: and therefore death is said to be wages, but eternal life is said to be grace, because that is rendered as due, this is given as free. 
Bern. Ser. innat. Mar. Col. 213.  Therefore let another seek for merit, do thou study to find grace, let the mercy of the Lord be thy merit, thou art not plainly poor in merit, as long as he is not wanting mercies. 
Serm. 67. in Cant.  There is no place for grace to enter where merit hath already taken up the room, Thou dost detract from grace, whatsoever thou dost depute unto merit. It sufficeth to merit, 
Serm. 68 in Cant.  to know that merit doth not suffice. Place all thy confidence altogether on God. Embrace his mercy, seek thy merits in the wounds of Christ, & thou shalt not have any want of merits.    

XXIII. The accusation of the Law.  

The Tempted.  
I Acknowledge our works not to be meritorious, neither to appease God, but that out of faith they may please him. And how can they choose but displease him, when they are not perfectly conformable to the law of God. The law is an eternal & unchangeable rule of justice, condemning all whatsoever is not conformable thereunto. Therefore the dart of damnation is shaken against me, & my works, unless thou show me, what shield I may oppose against it.   

The Comforter.  

Gal. 3.13.  CHrist hath redeemed thee from the curse of the Law, being made a curse for thee, Cursed is every one that hangeth on the wood. When the fullness of time came, 
Cap 4.4.  God sent his own Son, borne of a woman, made under the Law, that he might redeem those which were under the Law, 
Ver. 5. Rom. 10.4. Cap. 8.1.  that we might receive the adoption of Sons. The end and fulfilling of the Law is Christ to righteousness to every one that believeth: Therefore there is no damnation to thee and all, which are by faith in Christ, and walk not according to the flesh, 
Verse 2. Vers. 3.  there is no fear of the Law, the Law of the spirit of life in Christ jesus, hath freed thee from the Law of sin and death. For that which was impossible to the Law, because it was made weak through the flesh, that hath GOD performed, 
Vers. 4.  sending his Son in the likeness of the flesh of sin, and by sin condemned sin in the flesh, that the justification of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit. Therefore if by true faith thou dost apply the benefits of Christ unto thyself, there is no cause that thou shouldest fear the curse of the Law. The sting of Death is sin, 
1 Cor. 15.55 56.  the strength of sin is the Law, but thanks be unto God, which hath given us victory through jesus Christ our Lord: He hath overcome our death by his death, he hath satisfied for our sins by his Passion, and he hath most perfectly fulfilled the Law in our stead, by his most holy obedience. Neither yet is there an abolishment of the Law made, but a translation only. Neither do the Law and the Gospel destroy themselves mutually, seeing the Law is not against the promises of God, 
Gal. 3.21.  but is established by faith.  
For what the Law doth require of us, 
Rom. 3.31  that the Gospel doth tell us was performed of Christ in our stead. What the Law commands, this Christ obtains. The Law condemneth sin, and us for sin, Christ doth perform satisfaction for sins, and gives his righteousness unto us. The Law therefore is satisfied by the obedience of Christ, because it is perfect: Again, that fulfilling of the Law through Christ, is performed for us to good because it is not due. 
Chyt. li. 1. de vita et morte, p. 43.  Therefore as thou oughtest not to behold death in thine own body, but in Christ raised up again, the conqueror of death, and the giver of life and salvation eternal: sin not in thine own conscience, but in Christ the Lamb of God, bearing and taking away thy sins, and the sins of the whole world: hell and the temptations of being everlastingly cast away, not in thyself, and in that innumerable multitude of the damned, but in Christ sustaining on the Cross, and overcoming for us the tentation of being cast away: so thou oughtest to behold the Law not as it is written in thy heart, but as it is fulfilled by Christ, and with him fastened to the Cross.    

XXIIII. The accusation of Conscience.  

The Tempted.  
MY conscience doth witness, together with the accusation of the Law, that as an uncorrupt judge riseth up against me, 
Chrysost. hom. 64. in Gen.  and is an accuser of me, while no man reproves me, or brings any thing forth against me. I cannot escape that domestical judgement seat: In this great volume I see and altogether tremble at all my sins, 
Nazian. orat. 26. Bern. de conuers. ad Cler. c. 3. Col. 114  written with the style of truth: wretch that I am, who shall deliver me from this Court of judgement, in which the same is the guilty, the pleader, the witness, the judge, the torturer, the scourge, the executioner, the hangman?   

The Comforter.  

joh. 3.20.  IF thy heart doth condemn thee, yet God is greater than thy heart. If the memory of thy faults passed, doth accuse and torment thee, yet Christ the Redeemer, which hath satisfied for thy sins, is a mightier, 
Col. 2.14.  he absolves thee, frees thee, and saves thee. He indeed hath blotted out that hand-writing which was written against, and was contrary to us, he hath taken it clean away, and hath fastened it with him to the Cross. By the nails of Christ crucified is that accusing hand-writing of thy conscience together fastened, that it is of no force and validity before God; 
Rom. 5.1.  for being justified by faith, thou hast peace with GOD, peace of conscience, quietness of heart, and the most blessed tranquillity of the soul, which Christ the conqueror of sin, death and Satan, hath brought back with him from the grave, and given the same to his Disciples. Therefore, 
Bern. de conver. cap. 6. col. 415.  if thou feelest the worm of conscience, thou oughtest to strangle him forthwith in this life present, not cherish him to immortality, for a putrefied conscience begets the immortal worms.  
Strangle therefore the worm of conscience by serious repentance, pray to God for rest of the heart, and forgiveness of sins, and take heed of the new wounds of conscience, that is, the worst relapse of sins. In this life there is as yet a time of pardon, a time of grace, a time of quieting the conscience. In this life the book of conscience may as yet be amended out of the book of life, 
Apoc. 20.12.  but in the last judgement the books shall be opened, and amongst these also the book of conscience, in which, before the whole world, graven with great letters, shall all the particular faults and offences of men be seen, which are not blotted out in this life by true contrition, by faith, and amendment of life. Before that day of judgement come, and the time of grace pass away, thou mayest have as yet excellent hope and sure confidence, that the blood of jesus Christ, 
Heb. 9.14.  which through the eternal spirit, hath offered himself without spot to God, will cleanse thy conscience from dead works, to serve the living God.    

XXV. Too late Repentance.  

The Tempted.  
TRuly, I am earnestly sorry for so many wounds inflicted on my conscience; I do earnestly desire the cure of my wounds, I have an earnest desire to keep a good conscience hereafter, but I fear lest that my repentance be too late: I fear, lest the grace of God so oftimes rejected of me, do again reject and forsake me. 
August. de verâ & falsâ poenit. cap. 17.  Late repentance is wont to deceive many, and that repentance which proceeds from a dying man, he must fear, lest that also die.   

The Comforter.  
NAy, there is nothing too late which is true and earnest. 
Cyprian. tract. 1. contra Demet.  No repentance is to late for him that abides yet in this world; there are some which are called, and come at the eleventh hour of the day into the Lord's Vineyard, 
Mat. 20.9.  and receive the reward of Grace. No length of time doth prejudicate either God's equity or his piety. 
Fulgent. Epist. 7.  Repentance is never too late with GOD 〈◊〉 in whose sight aswell the things past, as the things to come, are always held for present. Behold the example of the Thief on the cross, which confessing Christ with his mouth, upon whose utmost lips, as it were, his soul dwelled, ready to departed, gods the pardon of his sins, and the 〈◊〉 pr●mise of the heavenly paradise. As long as that to day is named, 
Heb. 3.13.  so long God doth earnestly look for our conversion. As long as the heavenly Bridegroom doth as yet defer his coming, 
Mat. 25.5.  so long the gate of Grace and indulgence, doth as yet lie open: The whole time of our life, yea the last hour thereof is granted us to the space of repentance. 
Esa. 65.2.  God spreads forth his hands all day, neither doth he cast forth him that comes unto him at what time soever he come. 
john 6.37.  Therefore take thou care of that, that thy repentance be true and earnest, and then thou needest not fear, lest it be too late. If when the hour of death draws near, thou therefore repentest thee, because thou art destituted of the occasions of sinning, that repentance is false, for by this reason thou dost not leave thy sins, but thy sins forsake thee. If thou therefore repentest because thou seest the punishment of thy sins near; that repentance is likewise false, for it proceeds out of the love of thyself, not out of the sincere love of God: it proceeds not out of the hate of sin, but out of the irksomeness of most just punishment. Therefore, that thou mayest repent truly and earnestly, grieve for thy sins so often committed, and therefore grieve, because thou hast so often & so grievously by them offended God the chiefest good, see●e in Christ the remission of thy sins, and seriously propose to thyself, whatsoever shall remain of thy life, to 〈◊〉 it out wholly on the service of God, submit thyself to God: & be humbled from thy heart before him: permit it to his will, what and how great punishments, a thousand times deserved of thee, he will inflict upon thee, that it may appear that thou dost repent out of the hatred of sin, and not out of the hatred of punishment. 
Psal. 51.19  Such a contrite and humbled heart will be a most acceptable sacrifice unto God, for so he saith by the Prophet, 
Esa. 66.2.  To whom shall I have respect, but to the poor and contrite in spirit, and him that trembles at my words?    

XXVI. The doubting of the grace of God.  

The Tempted.  
TRuly I feel in my heart serious contrition and grief for my sins, neither do I altogether despair of the mercy of God, yet my heart is shaken with the waves of doubtings, neither as yet am I certainly assured of the free remission of my sins. Indeed, well I hope, in the mean time humbly I doubt the consideration of God's mercy doth lift me up, but the thought of mine own unworthiness doth again cast me down. I am converted unto God, therefore I hope well, but I am converted too late, therefore I doubt as yet in part.   

The Comforter.  
But I will set most firm props under thy wavering faith, on which thou mayest rely thee against all the tempests of doubtings: for neither is that doubting an humble confession of our unworthiness, but a dangerous oppugning of the faith that aught of right to be given to God's promises: neither is there any reason of doubting of sufficient strength in late conversion and repentance, when the mercy of God doth offer to all that are earnestly converted a most certain promise of the remission of sins. First of all, therefore, attend to the unmovable verity of the promises of God. Whosoever they are that acknowledging and bewailing their sins, do seek remission of them in Christ, and conceive a firm purpose of amendment of life, to them God hath promised his grace, forgiveness of sins, and eternal life. Whosoever believeth on the Son, 
joh. 13.15 18. 1 joh. 5.12 Mar. 16.16  doth not perish, but hath life eternal. He that believeth on him, is not judged. He that hath the Son, the same also hath eternal life. He that shall believe, and be baptised, shall be saved. He that hath promised these things is God, whose word is more firm than heaven & earth, which is the truth itself, 
2 Tim. 2.11  which is faithful, and cannot deny himself or his word. That therefore which God offers with indubitate promises, that must thou entertain with indubitate faith: neither must thou pretend the infirmity of thy nature, which cannot embrace the promises of God, with such an assurance of trust, for this fault of thy nature must be corrected by the efficacy of the holy spirit. As thou dost not believe on CHRIST out of the strength of nature, but out of the working of the Holy Ghost: so by the grace of the same spirit thou mayest be assured of the mercy of the Heavenly Father against all doubting that is inherent in thy deprived nature. 
1 joh. 5.10.  He that believes not God makes him a liar. as much as thou doubtest, so much is diminished of thy trust, therefore thou must resist that doubting, neither is that to be set forth under the specious name of humility: verily, Humility ought to arise out of the consideration of our unworthiness: in the mean time, out of the meditation of the promises of God, ought there nevertheless a firm confidence to arise. Therefore God hath comfort from the hidden seat of his majesty, and hath manifested his will in his word, that we might be sure of his will.  
Therefore, God hath promulged not only legal promises, which have added unto them the condition of perfect obedience, and therefore to us are made unprofitable, but also evangelical, which are free, that with firm confidence of heart we might rely upon them. 
Rom 4.16  Therefore of faith freely, saith the Apostle, that the promise may be firm. 
Psa. 116.11  men's promises are uncertain and doubtful, because every man is a liar, but the promises of God are certain and unmovable, because God is truth itself. As God is true in threatenings, so is he also in promising. As without Christ certain damnation doth hang over all unbelieving impenitent persons, so in Christ certain salvation is proposed to all that are converted unto God and believing. 
Cypr. serm. 4. de morta. pa. 209.  Dost thou doubt that these things will come to pass, which God promiseth, which is true, whose word is eternal and firm to them that believe. If a grave & laudable man should promise thee any thing, thou wouldst put trust in his promise, neither wouldst thou think that thou shouldest be deceived of him whom thou shouldest know to be constant in his words & doings. Now God speaketh with thee, and dost thou perfidiously waver in thine incredulous mind? Furthermore, attend to the stability of the oath of GOD: I live, saith the Lord, 
Ezech. 33.11  I will not the death of a sinner, but that he may be converted and live. Verily, verily, I say unto you, saith Christ, he which hears my word, 
john 5.25.  and believes on him, which sent me, hath life eternal, and shall not come into condemnation, but hath passed from death to life. Verily, verily, I say unto you, if any man keep my word, he shall not see death for ever. 
Ioh 8. ●1.  This hath God said, this hath he promised, if that be little, he hath sworn it: 
August. in Psal. 88  Blessed therefore we, for whose sakes God sweareth, but O most wretched if we do not believe GOD then when he sweareth. 
Tertul. lib. de poeniten.  Acknowledge therefore the wonderful and never sufficiently praised mercy of God, that he willing to show more abundantly to the heirs of the promise the immutability and immobility of his counsel, hath added an oath, 
Heb. 6.71.  
vers. 18.  that by two unmovable things (for it cannot come to pass that God should lie) we might have most strong comfort, which have fled to lay hold on the hope that is set before us.    

XXVII. The want of due preparation.  

The Tempted.  
ALL these things do easily persuade with me, that I do not doubt of the firmness of the promises of God in themselves: in the mean time I am yet uncertain, whether they be so firm and unmovable to me, and whether I am in the number of them to whom God doth promise and offer so great things.   

The Comforter.  
NAy, but because God promiseth these things to all that fly unto Christ with true repentance and faith: 
2 Cor. 4.13.  therefore also he promiseth them to thee, seeing thou also believest in Christ. Attend therefore farther to the inward sealing of the holy Ghost: for the spirit doth not only testify outwardly in the word, but also inwardly in thine heart. 
Rom. 8.16.  The spirit itself gives testimony to thy spirit that thou art the son of God, 
Gal. 4.6.  therefore also an heir. Thou hast received the spirit which is of God, that thou mayest know the things which are given to thee of God. He which doth confirm and strengthen thee with all that are truly godly in Christ, and he which hath anointed thee is God: which hath also signed thee, and confirmed thee as it were, with his seal, and given the earnest of the spirit in thy heart. Because thou art the son of God, 
1 Cor. 2.12  therefore God hath sent the spirit of his son into thine heart, crying, Abba Father. believing the word of truth, and the Gospel of salvation, thou art sealed by the holy spirit of promise, 
Cap. 4.30.  which is the earnest of thine inheritance for the purchased redemption, by which thou art sealed against the day of redemption. Even as the Bridegroom which hath given the promise of marriage to the Bride, gives her an earnest, which is a pledge of the marriage to come: so God hath espoused or betrothed himself to thee in faith: 
Ose. 2.19.  he hath betrothed himself to thee in mercy, 
Apoc. 19.7  but as yet the marriage of the Lamb doth not appear: therefore he gives unto thee the earnest of his holy spirit, by which thou mayst be confirmed concerning the fulfilling of the promises, and the leading to the heavenly marriage which is to come. This is the spirit of Adoption, because it doth witness that thou art adopted for the Son of God. This is that seal by which the promises of God are sealed in thy heart: this is that earnest by which the word of truth is confirmed unto thee. 
1 john 4.13.  By this thou knowest that thou abidest in God and God in thee, because he hath given to thee of his spirit.    

XXVIII. The doubting of the inhabitation of the holy Ghost.  

The Tempted.  
BUT from whence may I be certain that my heart is the temple and house of the holy Ghost? the spots of sin do cleave unto me, and I feel that in my flesh dwells no good, how therefore shall that holy Spirit, which is holiness and purity itself dwell in me?   

The Comforter.  

Rom. 8.23  WE receive the first fruits of the spirit only in this life, we expect the full measure and perfect tenths hereafter in the life eternal, there remains in this life the wrestling of the flesh and the spirit, 
Rom. 7.14  we remain as yet in part carnal, and sold under sin; yet nevertheless, for the benefit of regeneration and renovation, we are temples of the Holy Ghost. Furthermore, from thence thou mayest know, that the Spirit of God dwells in thee, because thou dost bewail and detest thy sins, 
Sapi. 1.4. 2 Cor. 4.13.  because that holy Spirit dwells not in the body, subject unto sin, because thou dost believe on Christ, and lovest him, for it is the spirit of faith, because thou callest upon God the most benign Father with earnest sighs, 
Zach. 13.9  for it is the spirit of grace and prayers, and crieth in the hearts of the godly, 
Gal. 4.6.  Abba Father: because thou art led with the desire of all good, for they that are the temples of the holy Ghost, are led by him, surely to good; because thou oft times dost feel a foretaste of eternal life in thy heart, 
Rom. 8.14  for the kingdom of God is not meat and drink, 
Rom. 14.17.  but righteousness, peace and joy in the holy Ghost. Wherefore, if thy soul hath sometimes felt in the secret of thy conscience the spirit of the Son, 
Berinthia in Can. serm 8. col. 509.  crying Abba Father, let her presume that she is beloved with a fatherly affection, when she perceives that she is affected with the same spirit, with which is also the son. In the spirit of the Son she may know herself to be daughter of the Father, & the spouse and sister of the son. And although all these things are sometime weak and languishing, yet be not out of heart, but ask for increase of the spirit, 
Luk. 11.13  for God will give this spirit to those that ask him. Stir up the gift, 
2 Tim. 1.6  that free and gracious gift of the spirit which is in thee, that is, by ask, by seeking, by knocking, by meditating on th● word, by resisting evil concupiscences. There is here no perfection, but a continual way to perfection. Beside this inward seal and testimony of the holy spirit, God hath given thee the Sacraments, which are the seals of the heavenly promises, the wagons of the benefits of Christ, bringing them unto thee, and the means of the begetting, cherishing, & confirming of thy faith, that thou mayst be sure that the benefits of Christ do pertain in special unto thee: 
Cypr serm. de mort. pa. 209.  Thou wert received into the Church by baptism, and fed in the Lord's Supper with the body & blood of Christ: being confirmed by these seals, believe the word of the Gospel surely and without all doubt. Why dost thou doubt? why dost thou waver? this is that God should not altogether be, this is to offend Christ the Master of believers, with the sin of incredulity, this is, for him that is placed in the Church, not to have faith in the house of faith. Attend moreover to the infallibility of the promised hearing. God hath promised even with an oath put thereto, that he will hear our prayers, & that whatsoever we ask according to his will shall be given unto us: Verily, verily, I say unto you, saith Christ, whatsoever ye shall ask the Father in my name, 
joh. 16.23 Mat. 18.19  he will give unto you. If two of you shall consent upon earth on any manner of thing, whatsoever they shall ask, it shall be done to them of my Father, which is in heaven. This is the trust which we have unto God, 
1 joh. 5.14  if we ask according to his will, we shall obtain it. The very same which hath promised hearing, hath commanded us to ask forgiveness of sins: therefore what place of doubting will there remain of the remission of sins? how should Christ have commanded to join to prayer the word Amen, if he would have had us to doubt of hearing?  
To conclude, attend to the property of true faith, as by which we have access unto that grace wherein we stand, and glory of the hope of glory, 
Heb. 4.16.  promised of God, through which we come with trust unto the throne of grace, that we may attain mercy, and find grace, through which we are kept by the power of God unto salvation, 
1 Pet. 1.5.  through which we know that we are translated from death to life: 
1 joh. 3.14  through which we are most certainly persuaded, that neither death, 
Rom. 8.38  nor life, nor Angels, nor principalities, nor powers, nor things present, 
vers. 39  nor things to come, neither height, nor depth, nor any other creature, can separate us from the love of God, which is in Christ jesus our lord 
August. in Psal. 148.  Weighing all these things, let thy frailty lift itself up, let it not despair, let it not bruise itself, let it not turn itself away. Christ hath promised thee, that thou shalt be there where he is. What hath God promised unto thee O mortal man? that thou shalt live for ever. Dost thou not believe? believe, believe, it is more now which he hath done, than what he hath promised: What hath he done? he hath died for thee: What hath he promised? that thou shalt live with him: it is more incredible that the eternal hath died, then that the mortal can live for eternity. Now thou holdest that which is more incredible, why dost thou doubt of that which remains? God hath promised thee heaven, he hath given thee his Son, which is a greater gift than heaven and earth.    

XXIX. The doubting of perseverance.  

The Tempted.  
TRuly I do nothing doubt, but that by my Mediator Christ, there lies open to me access to GOD; I surely trust that I am in the grace of God, yet I cannot but doubt of perseverance. 
Matth. 10.22. cap. 24. v. 46.  I know that it is perseverance alone that is crowned, I hear that they only, which shall persevere to the end shall be saved. Not to have begun well, but to go through well is the part of virtue. 
Aug. Ser. 8 ad frat. in Erem. Hiero. in Epist. ad furiam. Theol. mist. Harp. c. 34.  Neither is the beginning but the end required in Christians. judas began well, but he ended ill; Paul began ill, but he ended well. Without perseverance neither he that fighteth obtaineth victory, nor the Conqueror the palm. I hear the overseer and appointer of our masteries crying: hold that which thou hast, lest another take thy crown. I hear and I fear, I fear and I doubt: 
Apoc. 3.12  I doubt and I cast away the confidence of my heart.   

The Comforter.  

Bern. Serm. 3. de sep. frag. miser. Col. 183.  COnsider three things ●n which thy whole hope doth consist, the charity of the adoption, the truth of the promise, the power of performance. Now let thy foolish thought murmur as much as it will, saying? who art thou, and how great is that glory, or by what merits hopest thou to obtain it? and do thou answer confidently: I know whom I have believed, and I am sure that in the abundance of his charity he hath adopted me, that he is true in his promise, that he is powerful in performance. This is the thréefold cord, which is not easily broken, which I pray thee, that thou hold firmly fast, being let down to thee out of our Country, even into this dungeon, that it may lift thee up, that it may draw thee even to the beholding and sight of the glory of the great God. This is the most firm Anchor of thy hope, these are those three pillars on which thou mayest rely against the floods & storms of doubtings, that is to say, the good will of God adopting, his sure faithfulness promising, and his infinite power to fulfil his promises. The good GOD hath promised good things, 
Phil. 2.13.  he hath begun to work a good work in thee, he that hath begun will perform it, according to his good liking. The good GOD hath promised good things, 
1 Cor. 10.15.  he that hath promised is faithful and true, he will not suffer thee to be tempted above thy strength, but will give an issue with the temptation, that thou mayest be able to bear it. 
2 Tim. 1.12  The good God hath promised God things, he that hath promised is able to fulfil his promises, Therefore be thou sure that he can keep that which is committed unto him, even unto that day of judgement. 
joh. 10.28 Vers. 29.  No man shall snatch the sheep of Christ out of his hands, the heavenly Father, which hath delivered them to the Son, is greater than all, and no man can snatch them out of the hand of the Father. 
joh. 17.20   
Christ the only high Priest of the new Testament hath asked for all, which were to believe on him, through the word, that they may be with him, and may see the glory that is given to him of the heavenly Father. 
1 joh. 5.10  Wherefore seeing thou dost believe on Christ, thou hast the testimony of God in thine own self, that Christ hath also asked for thee: how then canst thou doubt that that prayer is heard of the heavenly Father? 
joh. 1.18. Math. 3.17 Heb. 5.7.  Should not the Son which is in the bosom of the Father be heard of the Father? Should the Son in whom the Father is well pleased, be put back with his prayers? far be this away, far be it, nay rather in the days of his flesh, offering prayers and supplications with strong crying & tears to his Father, he was heard for the thing that he feared. Therefore Christ hath asked for thee, he hath asked and hath obtained, that in time to come thou mayest live with him, partaker of the heavenly glory.    

XXX. The sleights and strength of Satan.  

The Tempted.  
I Hope truly that I shall be conserved as a faithful sheep in the hand of my Shepherd, yet in the mean time I fear the lying in wait of Satan, 
1 Pet. 5.8.  which like the infernal Lion compasseth, seeking whom he may devour; I fear his strength, seeing he is an enemy, in boldness most ready, in strength most strong, in sleights most cunning, in diligence and swiftness infatigable, most full of all devices, most quick and nimble in the knowledge of fight: how shall I be able to take heed of his snares, and to escape his strength? Sometimes he doth impugn and persecute me openly and violently, sometimes hiddenly and fraudulently, but always maliciously and cruelly.   

The Comforter.  

joh. 10.28  NO man (saith Christ) shall snatch my sheep out of my hands: therefore neither that infernal Wolf, although he be every way furnished with sleights and strength. 
joh. 14.29  The Prince of this world came, and he had not any thing in Christ: therefore neither in them, which are by faith in Christ, and in whose hearts Christ dwelleth by faith, 
Eph. 3.17.  shall he have any thing at all. It is Christ, which fighteth for thee, and in thee, believe, believe, the Devil shall not be stronger than he. 
Math. 4.2.  Christ was tempted of the Devil, and overcame him valiantly, the victory of the Lord is the triumph of the servants. 
Heb. 2.14.  By his death Christ hath destroyed him which had the power of death, that is, the Devil: he hath spoiled the Principalities, and hath made a show of the powers, openly, confidently, 
Col. 2.15.  triumphing over them in himself: as it were an heavenly David, he hath overcome the infernal Goliath, with the sword of the Cross: this fight of Christ, this victory is healthful to the whole Church, whereof this is the Song of conquest and triumphant verse. 
Apoc. 12.10.  Now is there made salvation and strength, and the Kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, which did accuse them, before the sight of our GOD, day and night. 
Vers. 11.  And they have overcome him by the blood of the Lamb, and by the word of their testimony. 
jac. 4.7.  Therefore let all the assurance of thy trust, and boasting of thy hope, be in this victory of Christ. Resist the Devil in the power of Christ, and he will fly away from thee: 
Ber. in meditatio devotis. c. 14. Col. 1205.  As often as thou resistest, thou overcomest the Devil, thou makest glad the Angels, thou glorifiest God; for he exhorts thee to fight, he helps thee to overcome he beholds thee striving in the battle, he lifts thee up when thou dost faint, he crowns thee when thou dost overcome: 
Gregor. Nyssen. li. de Beatit. p. 68 Eph. 6.10.  he is the Chieftain and Governor of those that strive, and the Crown of those that do triumph. Be thou strengthened therefore in the Lord, and in the power of his might. Put on the whole Armour of God, 
Vers. 11. Vers. 12. Vers. 13. Vers. 14. Vers. 15. Vers. 16. Vers. 17.  that thou mayest be able to stand against the assaults of the Devil. For thou wrestlest not against flesh and blood, but against principalities, against powers, and against the worldly governors, the Princes of the darkness of this world, against spiritual wickednesses, which are in high places. For this cause take unto thee the whole armour of GOD, that thou mayest be able to resist in the evil day, and having finished all things, stand fast, Stand therefore and thy loins girded about with verity, & having on the breastplate of righteousness, and thy feet shod with the preparation of the Gospel of peace. Above all things take the shield of faith, wherewith thou mayest quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the spirit, which is the word of God. In this armour come forth to the single fight, and thou shalt return most surely conqueror; Christ hath fought and overcome for thee, he will fight and overcome in thee, he will put upon thee the crown of glory.    

XXXI. The Apostasy of many.  

The Tempted.  
But how many Soldiers of Christ could I reckon, which being circumvented by the craft of the Devil, have returned out of this battle not conquerors, but conquered? How many could I number which have begun well, but afterwards have fallen again from the grace of God, and the reward of eternal life? I fear therefore the hidden counsels of God; and considering his secret judgements, I do wholly tremble in soul and boby.   

The Comforter.  
TRuly thou dost well, 
Phil. 2.12.  that thou workest out thy salvation with fear and trembling, in acknowledging the infirmity of thy flesh, and the power of Satan that lays wait for thee, as also by beholding narrowly the examples of those, which sliding into sins, have fallen from salvation; yet take heed, that thou do not so observe thine own infirmity and other men's falls, and backsliding, that thou do not withal have respect to God's mercy and power to hold thee up, and make thee to stand: I will show thee therefore what thou shalt do. Be thou sure in the spirit of the gift of perseverance, and the reward of eternal life, that notwithstanding thou become not thereby carnally secure. The infallible promises of God do free thee from doubting: the exhortations and comminations of God do free thee from carnal security. There is security no where in this life, but in the hope of the promises of God alone. 
August. in Psal 94. Id. 2. de bono persever. c. 13.  In this life which wholly is a tentation upon earth, he that seems to stand, let him take heed, lest he fall: therefore those that will not persevere, are mingled by the most provident counsel of God with those which shall persevere, that we may learn to be not loftily wise, but agreeing with the humble, and work out our salvation with fear & trembling. Therefore with one eye of thine heart behold the mercy of God, but with the other the justice of God: out of the faithful beholding of the mercy of God, let there arise in thine heart the confidence of perseverance; out of the fear of the justice of God, let there arise in it the flight of carnal security. Let the fear of God wound thy flesh, lest the love of sinful flesh deceive thee. 
Psa. 147.11  The delight of the Lord is in them that fear him, and hope in his mercy. Let the inward man hope and trust, let the outward man fear and tremble.    

XXXII. The doubting of the writing in the Book of life.  

The Tempted.  
THey alone do persevere and receive the Crown of perseverance, which are written in the Book of life. But how may I know that I am written in that Book?   

The Comforter.  

Apoc. 13.8 cap. 21.27.  THat Book of life is Christ, from whence it is called the Book of life of the Lamb. The writing into this Book of life is nothing else but the election of the believers in Christ to eternal life. 
Eph. 1.5. Apoc. 17.8  For even as the faithful are said to be chosen in Christ before the foundations of the world were laid, so their names are said to be written in the book of life, from the beginning of the world. Therefore we must judge as of election, so also of the writing into the Book of life, not from that which goeth before, but from that which followeth after. 
Bern. Serm. 1. Septuag.  There are manifest signs and tokens of salvation given, so that it is without all doubt that he is of the number of the chosen in whom those signs shall remain. For as many as are elected from eternity to life, they do hear the word of salvation in time, they believe on Christ, they show forth the fruits of the spirit, they persevere in faith. 
1 joh. 5.10  He therefore which believes on the Son, hath the testimony of God in himself, for the holy Ghost doth testify in the heart of believers, that they are the Sons of God, 
Rom. 8.16.  and written into the Book of life. Those whom God hath predestinated from eternity, 
Luk. 10.20 Rom. 8.29  & whose names he hath written in heaven, those doth he call in time by the word, & justify by true faith on Christ; that faith shows itself forth by true invocation of God, by patience in the Cross, by the study of holiness. Therefore let the holy & wholesome meditation of election and the Book of life, begin from the wounds of Christ hanging on the Cross, he that believes on him, and perseveres in faith, is justified and written into the Book of the living. 
Rom. 10.9  Hast thou not been received by Baptism into the covenant of grace, washed with the blood of Christ from thy sins, regenerated and renewed by the holy Ghost? This is an evident sign, that thou art written into the book of life. 
Gal. 3.26.27.  For we are all the Sons of God by faith, seeing as many as are baptized have put on Christ. How cometh it to pass that falling into sin, out of infirmity after Baptism thou hast not been bruised? 
Savanar. in Psal. 31.  who hath put under his hand? who hath received thee again into grace? who but the Lord? This is a great sign of thine election, the elect when he shall fall shall not be bruised. God hath written not the Tables of the destinies, or the decrees of Rhadamantus, but the Book of life, when he chose us in Christ before the foundations of the world were laid. Therefore seek in Christ, by faith, the election of thee to life, and writing of thee into the Book of life: walk by faith, that thou mayest come to predestination. 
Ex Aug. Lom. 6.1. sent. dist. 41. D.  They which rashly, and without the limits of the word do search the depth of God, are plunged at length over head and ears into the deep.    

XXXIII. The fear of Death.  

The Tempted.  
IT is good for me to clean unto Christ, I will not let him departed out of my heart before he bless me. I have decreed with true faith to persevere in Christ, that it may be my lot to reign together with him. In the mean time I confess that I am not yet free from all terror of death, neither do I feel so great strength and help of the Spirit, that with the Apostle I desire ardently to be dissolved.   

The Comforter.  
Indeed this is the infirmity of our flesh, and property of our corrupt nature that we are more desirous of this life fading, then of the life to come that is not flitting: Hence comes that fear and terror of death, which that thou mayest overcome by the power of the spirit, and mayest grow in the strength of the inner man, weigh those things diligently, which I shall propose unto thee out of the storehouse of the heavenly truth. First, 
Math. 10.30. job. 14.5.  it is certain that even the hairs of our heads are under an account with God, the number of our months is appointed of him, he hath set us down a bound, which we can by no means pass, a● our days were written in his Book, 
Psa. 139.5.  before any one of them was. Therefore good reason thou shouldest rest thyself in this fatherly will of God; of his grace he gave thee life, he brought thee forth wonderfully out of the close places of thy Mother's belly, as long as he would have thee to be in life, he hath kept thee safe and sound from a thousand dangers; he doth now ask again the soul, which heretofore he hath given thee, surely he doth not take away that which is thine, but he asks again that which is his own; now what action can there lie against him, which asks for that again which he hath lent? Furthermore, the soul which he doth require of thee, he doth translate into the joys of the heavenly Paradise, and will restore the same again to the body in the time to come, adorned with greater glory; and with more shining gifts. That body which is reposed into the Chamber of the grave, shall in time to come be a far more glorious, worthy, and precious habitation for thy soul. 
1 Cor. 15.42. Vers. 43. Vers. 44.  It is sown in corruption, it riseth again in incorruption. It is sown in dishonour, it shall rise again in glory. It is sown in weakness, it shall rise again in power▪ It is sown a natural body, & it shall ris● again a spiritual body. Therefore commend humbly and readily thy soul created of God, redeemed of his Son, and made the habitation of the holy Ghost, into the faithful hands of God, as it were a certain pledge, saying with David and Stephen, nay, rather with Christ thy head: Into thy hands I commend my spirit, 
Psa. 31.6. Act. 7.59. Luk. 23.46  thou hast redeemed me, O God of truth. Note this also that in the very agony of death thou mayest most surely promise to thyself the presence and help of God; for seeing thou dost embrace Christ thy Mediator with a true faith, being most certainly persuaded, that with his death he hath overcome thine, and hath restored unto thee righteousness and immortal life by his resurrection, 
Rom. 5.1.  therefore justified by this faith, thou hast peace with God, and thou mayest be raised up in the midst of death by the help of thy heavenly Father, 
job. 13.15. Psa. 91.15.  that thou mayest say with job: Although the Lord shall kill me, yet will I trust in him. I am with him in trouble, saith the Lord, I will deliver him, and I will glorify him; with length of days will I fill him, and show him my salvation. 
Rom. 8.39  From this love of God, neither life, nor death, neither any creature shall be able to separate or to pull thee away, seeing it is in jesus Christ, which is a king eternal, and our Saviour for ever. The accusation of the law makes the shape of death terrible, that I say, and the deformity of sin, 
1 Cor. 15.55.  and the tentation of being everlastingly cast away, seeing the sting of death is sin, the strength of sin is the law: but call to thy memory the consolation which is before opposed to these monsters, and all that outward hope of death, terrible to be beheld, will vanish, and will be changed into a most pleasant sleep.    

XXXIIII. The sting of Death.  

The Tempted.  
BY sin death hath entered into the world, and is the due wages of sin, how therefore should I not be sore afraid of death?   

The Comforter.  
TRuly, death in itself, and by itself, is the wages of sin, and the revenging scourge of the angry God, but to those that believe in Christ it is changed into a most sweet sleep. For although the regenerate and those that believe in Christ, do as yet carry about the relics of sin in their flesh, from whence also their body is dead, 
Rom. 8.10  that is to say, subject to death for the sin that dwells in it, yet the spirit is life for righteousness, that is, because they are justified from sins by true saith in Christ, and resist the lusts of the flesh through the spirit, therefore that sin which yet remains in the flesh is not imputed unto them, 
Gregor. Nyssen. in orat. de mort.  but is covered with the shadow of the grace of God: therefore by death the true and spiritual life of the soul doth not die in them, but doth rather begin, to which death is constrained, as it were, to do the office of a Midwife. Thence flow those most sweet appellations by which the holy Ghost, which is the spirit of truth, doth describe the death of the godly: for they which before the eyes of fools do seem, and of them are said to die, the holy Ghost saith, 
Gen. 25.8. Cap. 35.29. Cap. 49.33 Tertull. lib. de patiented. p. 12. Cyprian. de mortal. p. ●●4. Chry. hom. 45. in Gen. Col. 375. Hilar in Psal. 140. Ambr. de boum. ort. cap. 10. 2 Pet. 1.15  that they are gathered or congregated to their people, that is, to the company of the blessed and triumphing Church in Heaven, to come to those which have deceased before them in the true faith, or rather have gone before them. It is but the taking of a journey, which we think to be death, it is not an end, but a passage; it is not so much an emigration, as a transmigration from worse things to better, a taking away of the soul, and a most blessed carrying of it from place to place, not an abolishing, for the soul is taken away and transposed into a place of rest, it is not killed up. It is a passage and ascension to the true life. It is an outgoing, because by it the godly pass out of the slavery of sin to true liberty, even as heretofore the Israelites out of the bondage of Egypt into the promised Land.  

joh. 5 24. Esa. 57.2.  The godly are said by death to come to peace, and to rest in their chambers, that is, because they come out of that daily warfare upon earth to a place of peace: out of the most troublesome sea of this life to the haven: out of the most laborious prison of this life to a place of rest: 
Phil. 1.23.  they are said to be loosed & to come to Christ: seeing they are led out of the Inn of this present life, to the heavenly Country, and out of the dregs of wicked men, to the most blessed society of Christ in Heaven: they are loosed by death out of the bands of the body: for even as the cattle when they have discharged the labours of the whole day, at last about the evening are set free, and even as they which are bound in prison, are loosed of their fetters: so the godly are led forth by death from the said yoke of the labours and sorrows of this life, and out of the filthy prison of sin, 
Heb. 11.5. 2 Cor. 5.8.  and by a most sweet translation are carried to a better life. They are said to go forth of the land of their pilgrimage by the dissolution of the tabernacle of their body, and to be present with the Lord, and that because they come out of the ruinous habitation of the world to the heavenly palace, out of an house of clay to a city made without hands, eternal in the heavens, out of the tabernacle of an earthly body, to the heavenly jerusalem, and the most blessed society of Christ abiding therein.  
It is his property therefore to fear death, which would not go to Christ: 
Cypr. seru●. demortal. pa. 208.  It is his property not to be willing to go to Christ, which doth not believe to begin to reign with Christ. They are said to rest from their labours, for not the man, but the misery of a godly man dieth. If this life be full of burden, 
Caeciliae vox. Ambros. de bono mortis. cap. 2. 1 Cor. 15.38.  than the end is the ease thereof: but death is a good ease, but death is an end, death therefore is good. They are said to be sowed into the earth, or field of the Lord by death and burial, seeing the bodies of the godly, as it were, precious grains of Wheat shall again bud forth hereafter to life.  

Stigeliu●.  This Corneth immortal glory of the flesh,  
Doth show from lifeless body springing fresh,  
Under the clods is cast the sapless seed,  
Of which a man would think could nothing breed:  
Yet this doth rise by hidden motion growing,  
Increased in strength and body from the sowing:  
Likewise our bodies laid in hollow grave,  
Thence rising, lasting life and glory have,  
First drowned in death, now life's true badge they wear,  
And before God eternal bliss do share.  
The bones of the godly shall bud forth and flourish in the time to come, 
Esa. 66.14. 2 Reg. 7.12 Esa. 26.20. Dan. 12.2. Matt. 9.24. joh. 11.11 1 Cor. 15.6. 1 Thessal. 4.13.  when the spring of the life eternal shall begin: finally, they are said to slumber and to sleep a certain sweet sleep, for even as in sleep we rest from labour, we gather our dejected strength, the soul in the mean time exercising her operations: so by death being lead to rest from all the labours and sorrows of this life, we gather new strength of mind and body, to execute those works more readily and perfectly, to which we were in the beginning created and redeemed by Christ, the soul in the mean time living and rejoicing in Heaven. Even as in sleep we do not care what is done about us, neither are we troubled with the troubles of human businesses: so they that are godlily dead in the Lord do rest from all care and trouble, neither are they further subject to the evils of this life. Even as we are again raised up out of sleep, so death shall not be a perpetual sleep, but the hour will come, in which we shall hear the voice of Christ calling us out of the grave, and we shall come forth again to life. 
August. ser. 44. de ver. Dom.  No man doth so easily raise up one that lies upon his bed, as Christ the dead out of his grave. Out of all which it clearly appeareth how truly the Apostle hath called the death of the godly advantage, 
Phil. 1.21.  seeing it is advantage to have escaped the increase of sin: it is advantage to have avoided worse things: it is advantage to pass to better. The death of the godly is precious in the sight of the Lord, 
Psa. 116.15.  and to them it is good for rest, better for security, best of all for blessedness.    

XXXV. The sorrows of Death.  

The Tempted.  
I Fear not death but the sorrows of death; for I have often seen the eyes of dying men waxing dim, their ears waxing deaf, their tongue waxing stiff: I have seen the sweat and anxiety, the horror and nakedness of men that die: I have oftentimes heard the howling and complaint of the soul, compelled to go forth of the house of the body.   

The Comforter.  
THose that believe in Christ are kept from those sorrows of death, or surely the sorrows are mitigated unto them. Christ hath taken upon himself that which was most bitter in our death, that is to say, the sense and feeling of the wrath of God: 
Exod. 15.25. john 5 51.  let us cast the wood of the Cross, on which Christ died for us, into our death, and behold, it will be unto us a pleasant sleep. Verily, verily, I say unto you, saith Christ, if any man keep my word he shall not see death for ever: that is to say, he shall not only not see eternal death, but also neither that cruel and horrible shape of temporal death. And if so be some small taste of bitterness be offered unto us out of the cup of death, what and how little is that in respect of that brook, of which Christ drank for us in the way of this life? 
Psal. 110.7.  how little is that small draft to be esteemed in respect of that cup, which the heavenly Father hath offered unto Christ to be drunk up wholly in our steed? 
Mat. 26.42.  Our death is as it were a certain medicinable purgation of the soul & of the body, 
The saying of Methodius.  seeing by it the poison of sin is as it were, purged out of our flesh, what marvel is it, if some Aloes be mixed with this purgation? Our death is the midwife to eternal life, what marvel is it if the same happen unto us, which happens to an infant borne into the world out of the narrow places of his Mother's womb, which must in part bear the sorrows of travel. There is no birth without all grief: that sharp fit will endure but a short moment, and behold the day of our death will be the birthday of eternal life. Narrow is that gate which leads us to life, what marvel is it if we feel some trouble in the going out thereof? 
Mich. 2.13  Christ is our Captain, and he that hath broken up the way for us, he lays open the journey before us, we must cleave unto him by true faith, that we may pass through the gate of death together with him, and find the way to eternal life, known unto him. Sin doth as yet dwell in our flesh, 
Psa. 16.11  what marvel is it, if for the remainder of sin we are constrained to suffer some sorrows of death? 
Rom. 5.1. Eph. 2.14.  In the mean time our conscience hath peace in Christ, which is our true peace, which rising again from the dead, hath brought to us the gift of peace. There remains no dart to Death, by which it may wound our soul, it fastens his teeth in our heel, but the poison is taken away from it of Christ, that it cannot power it into us, together with the teeth that it hath fastened.    

XXXVI. Too timely Death.  

The Tempted.  
ME thinks I am called back too timely out of this life, 
Psal. 102.25. Psa. 58.23.  God snatcheth me away in the midst of my days, I fear therefore lest this be a sign of the wrath of God, seeing it is written: men of blood and deceit shall not live out half their days.   

The Comforter.  
NOthing is too timely with GOD, which is ripe. Long life truly is the gift of God, yet short life is not always a token of the wrath of GOD, seeing GOD sometimes also commands the godly, and those that are beloved of him to departed timely out of the house of this world, that being freed from the danger of sinning, they may be set into the security of not sinning, neither be constrained to have experience of public calamities oft-times more grievous than death itself. 
Esa. 26.20.  The people of GOD goeth, and enter into their Chambers, they shall shut the doors upon them, they are hidden for a moment, till the indignation pass away. 
Esa. 57.1.  The just man perisheth, and there is no man that considereth in his heart: the merciful men are taken away, and there is none which doth understand. 
Vers. 2.  The just man is taken away from the face of evil: peace shall come unto him, he that walks uprightly, 
Sap 4.7.  shall rest in his Chamber. The just man although he be prevented by death, shall be in refreshing: 
Vers. 8.  For reverend old age stands not in the length of days, neither is it reckoned in the number of years. 
Vers. 9  The understanding of a man is his grey hairs, and old age is the undefiled life. 
Vers. 10.  He pleased GOD, and was beloved, and living amongst sinners, he was translated. He was taken away lest wickedness should change his understanding, 
Vers. 11.  and least feigning should deceive his soul. 
Vers. 12.  For wickedness by bewitching obscureth the things that are good, and the unsteadfastness of concupiscence perverteth the simple mind. 
Vers. 13.  Though he was soon dead, yet fulfilled he much time, for his soul pleased GOD, 
Vers. 14.  therefore hasted he to take him away from wickedness.  
The dry unhappy Tree which yields no fruit,  
Is hewn down, and falling doth condemn  
Her barren boughs, they spare the fruitful Tree:  
The Law of heaven's contrary.  
Therefore the godly man dies well, whether he die in a good age, or in the first flower of his youth. 
Sph. Philos c. 36. p. 411.  What other thing is our life, but strife? What is our carcase, but a grave? What is our body, but bonds? What is our generation, but a thrusting forth into the earth? Wilt thou take it in evil part that thou art timely freed from these evils and bonds? By how much the more timely the heavenly General doth call thee back out of the station of this life, by so much the sooner doth he place thee into a place of rest, peace and victory.    

XXXVII. Services farther due to the Church.  

The Tempted.  
I Might in my place by mine endeavour, such as it is for the time to come further profit the Church of God, for this end therefore I could wish, that the space of a longer life might be granted unto me.   

The Comforter.  
ALL this must be commended to God's disposing, that is, how long God will have thee to remain in health and life for the ministery of his Church. 
The words of Ambrose at his death, as mentions Posidon, in the life of August. C. 27. Phil. 1.23.  Say therefore with that old Doctor of the Church, and well-deserving Bishop. I have not so lived that I am ashamed to live amongst you, neither yet do I fear to die because we have a good Lord. He that hath furnished thee with the gifts of teaching for the profit of his Church, knows also to furnish others with the same. Therefore if thou art straightened with the Apostle, that thou knowest not which of these two thou shouldest choose: having a desire to be dissolved and to be with Christ, which is better for thee, or to abide in the flesh, which is more profitable for the Church; know that to die is advantage to thee, but to live is profit to the Church. 
Rom. 14.7  No man of us liveth to himself, and no man dieth to himself. For whether we live, we live to the Lord, (to the end that we may gain more souls to him in the Church) or whether we die, we die to the Lord (that we may obey his fatherly will, calling us out of our station) whether therefore we live, or whether we die, we are the Lords (that most gentle and mighty Lord, 
Vers. 8.  from whose love neither life nor death can separate us. Thou hast hitherto obeyed the will of the Lord, most faithfully spending thy services on the Church; obey him further, most readily embracing his will that calls thee to the society of the Church triumphant. Thou art rightly careful out of charity for the increase of the Church, notwithstanding thou oughtest out of faith to commit the care of governing and conserving the Church to God. There is nothing here more wholesome, nothing better, nothing more conformable to piety then for a man to resign himself wholly to the will of God, and to commend the full power of disposing of our life & death to him with godly prayers. 
Bern. in meditat de votiss. c. 6. Col. 1196. Psa. 37.5.  One of these two things we may undoubtedly hope for, either he will give us that which we ask, or that which he knoweth to be more profitable. Commend thy way to the Lord, and hope in him, and he will do it.    

XXXVIII. Shortness of life drawn on by our own accord, or our life abridged by our own default.  

The Tempted.  
I Fear lest that I have made my life shorter by my sins, how then can I hope for the presence and help of God in death? they that are guilty of their own death, shall not find a better life after death.   

The Comforter.  
Ay, but that is to be understood of them which out of impatience lay violent hands upon themselves, and compel their soul to go out of the house of their body against the will of GOD, far be such a purpose from thy piety; 
August. 1. de ciu. Dei. ●●. 26.  for it is lawful for no man to bring upon himself voluntary death, as it were desiring to escape temporal troubles, lest he fall into the everlasting; this is lawful for no man for other men's sins, lest he begin to have this most heavy sin his own, whom other men's sins did not pollute: this is lawful for no man for sins past, for which he hath more need of this life, that by repentance they may be healed: this is lawful for no man for the desire of a better life, which is expected after death, because they that are guilty of their own death, shall not find a better life after death. But if thy mind be troubled with those thoughts, that thou hast made thy life shorter by immoderate use of meat or drink, or by any other disorder, bewail this with earnest sighs, and place all thy trust on Christ's merit, conceiving firmly a purpose of a better life, and GOD will be merciful to thine iniquities, which hath promised pardon of all their offences to them that truly repent. Manasses a man of blood had broken off the thread of his life, yet earnestly repenting he hath obtained the glory of the eternal life. 
Luk. 23.41  The Thief on the Cross had received things worthy of his doing, yet being earnestly converted unto God, he entered into Paradise with Christ. 
Gen. 3.15.  And had not our first Parents drawn death upon themselves and all their posterity, nevertheless embracing that evangelical promise of the bruiser of the Serpent's head, they were lifted up again by quickening consolation. 
The word of Ambrose to Theodosius the Emperor.  Wherefore if thou hast followed these in their sins, follow them also repenting with tears. The hand of God is not yet shortened, neither hath his mercy failed in the number of years: the gate of indulgence is not yet shalt, seeing there is yet granted a time of repentance.    

XXXIX. The love of this life.  

The Tempted.  
I Can wish that I might yet enjoy a more lasting use of this life, and the profits thereof. I could wish that I might possess yet longer the blessings of God granted unto me in this life.   

The Comforter.  
TAke heed that thou do not make it manifest by the inordinate love of this life, that thou dost not truly love the chiefest good. 
Anselm. de mensura crucis lit. E.  So do we own our whole heart to the love of God, that whatsoever is given thereof to another, is withdrawn from God. He loves God the less which loves any thing with him, which he loves not for him. Thy heart is a vessel, but it is full of the love of the world, therefore there is no place for the true love of God to enter: power out the love of the world, that the love of God may enter. What doth this present life so much delight thee, which is wholly a dangerous and hard warfare? What other thing is it to live long, then long to be tormented, 
Cypria. Serm. de mortal. pag. 215.  and long to sin? If in the house of thy dwelling, the walls should shake for age, the roof above thee tremble, the house being now wearied, and fainting under the buildings that slide down with age, should threaten a ruin near at hand, wouldst thou not go forth with all haste? If while thou wert sailing, a troublesome and stormy tempest, the waves being raised up by the force of the wind, should foreshew shipwreck to come, wouldst thou not make toward the haven with all haste? Behold, the world shakes and slides away, and testifies the ruin of itself, not now by the old age, but by the end of things, and dost not thou give God thanks, dost thou not rejoice on thine own behalf, that being taken away with a more timely end, thou art saved from ruins, shipwreck, and imminent plagues? 
Ambros. in ca● 8. ad Rom.  Even as the Sea stirred up by contrary storms doth rise, and maketh a tempest to those that sail: so the world being stirred by the conspiracy of the treacherous, doth trouble the minds of the faithful, and the enemy deals so perversely, that we are ignorant what we should first shun. For if power doth cease to be against us, he stirs the minds of private men; If these be appeased, he blows up a combustion by those of our own house. And if this also be allayed, by his cunning he makes discord between brethren themselves, so that the house being shaken at the four corners, one some part gins to fall: wherefore with one consent Christians must fly hence. For they ought to follow the example of the holy man, 
Simeon.  which knowing that they do here wage war against treachery, required that he might be let to departed in peace. Surely this life appears to be a precious Nut outwardly, but if it be opened with the knife of truth, there will be found nothing in it, but vanity and emptiness. If there be any good in this life, that is eminently, nay incomparably better in that other. That is in faith, this in fight; that in the time of peregrination, this in the eternity of mansion: that is in labour, this is in rest: that is in the way, this in the Country: 
August. trac. vlt. in joh.  that is in the work of action, this in the reward of contemplation: that declines from evil, and doth good, this hath none evil from which it may decline, & it hath great good, which it may enjoy: that fights with the enemy, this reigns without an enemy: that is valiant in adversity, this feels no adversity: that bridles carnal lusts, this spends the time in spiritual delights: that is troubled with the care of overcoming, this is secure in the peace of victory: that is helped in temptations, this without any tentation rejoiceth in the helper himself: that helps the needy, this is there where it finds none needy: that forgives other men's sins, that her own may be pardoned unto her, this neither suffers that which she may forgive, nor doth that which she may require to be forgiven unto her: That is scourged with evils, lest it should be lifted up with prosperity, this in so great fullness of grace wants all evil, that without any tentation of pride it may cleave to the chiefest good: That discerns good and evil, this sees those things which are only good. Choose therefore which is to be preferred before other. Lay aside the inordinate desire of the fading life, lest thou lose the inheritance of the abiding. So hold those things which are of this world, that notwithstanding thou be not held by them: Let the earthly substance be possessed of thee, but let it not possess thee: Let that which thou hast be under the dominion of thy mind, lest thy mind, while it is overcome with the love of earthly, be itself more possessed of the things themselves. 
Cypria. Serm. de morta.  Why dost thou not make haste to better things? Now heavenly things succeed earthly, and great things the small, and eternal things the perishing.    

XL. The separation from Wife, Children, and Kinsfolks.  

The Tempted.  
I Must leave my most sweet children; I must leave my most faithful wife; I must leave my most pleasant kinsfolks; who shall provide for my wife and children? who will be their defender and Patron?   

The Comforter.  
IT is God which calls himself the Father of Orphans, 
Psa. 68.6.  and the defender of widows, commend them to his Patronage and defence. God which is thy God, 
Gen 17.  will also be the GOD of thy seed. Thy children are not thine only, but they are also Gods, nay they are more Gods than thine, seeing he hath bestowed more things upon them, canst thou therefore doubt of the fatherly care of God towards them? The Prophet of the Lord doth testify, that he hath been young, and also old, 
Psa. 37.25  yet never did he see the righteous forsaken, or his seed to beg their bread. 
Psa. 112.2  The generation of the righteous shall be blessed at length. God hath promised to thy children the heavenly treasures, he will not suffer them, believe me, to perish for hunger. He hath given them life, he will not deny them the maintenance of life: he hath given them a body, that which he hath wonderfully framed, he will also kindly sustain. But take heed, that thou be not so careful for the bodily safety of thy wife and children, that in the mean time thou neglect the care of thy soul. 
Luk. 14.26  If any man come to me, saith Christ, and doth not hate his Father, and Mother, and Wife, and Children, and Brothers, and Sisters, yea and his own soul, he cannot be my Disciple: 
Matth. 10.37.  that he expoundeth elsewhere so: He that loveth Father or Mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me. Behold God calls thee by death, take heed thou do not so love thy wife and children, that therefore thou refuse to follow God, calling thee, with a ready heart. The love of the heavenly Father must be preferred before the love of children; 
Ambro. in cap. 12. p. 111. Bern. Serm. 26. in Cant. Col. 569. August. Epist. 6. ad Vid.  the love of our Bridegroom Christ must be set before the love of wife, the benefit must not more be loved then the benefactor. What shall I speak of kinsmen? if thou leavest those that are dear, thou shalt receive them hereafter more dear. For we do hope on a most faithful promise, that when we go out of this life, whence being to departed, we have not lost, but sent before, some of ours, that are departed: we shall come to that life, where by how much they shall be better known of us, so much they shall be dearer unto us, and without the fear of any dissension, amiable. If thy kinsmen be dear unto thee, let Christ be dearer, which is thy brother. If it be a pleasant thing to be here conversant with thy kinsmen, 
Heb. 12.22  let it be more pleasant unto thee, that thou comest to the mount Zion, 
●er. 23.  and City of the living God the heavenly Jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne, which are written in heaven, and to God, the judge of all, and to the spirits of just and perfect men.    

XLI. The stopping up of the ears in Death.  

The Tempted.  
I Fear lest that my ears waxing deaf in the agony of death, I shall be destituted of all consolation of heart, and too much vexed with the terrors of Satan.   

The Comforter.  
THe inward comfort of the spirit is of greater force than all outward consolations. 
Rom. 8.16  The holy spirit gives testimony to our spirit that we are the sons of God: the same spirit doth raise up our spirit, when we begin to wrestle with death, and to be troubled in heart, for he is the true and greatest comforter. 
joh. 15.26  When thine eyes wax dim in death, the holy Ghost will give unto thee the true illumination of the heart: when thine ears wax deaf in death, he will give unto thee the quickening consolation of the soul. Where man's consolation shall cease, there God's consalation will begin. Behold the examples of the Martyrs, how prompt and ready they were to the most exquisite punishments: the wheels seemed to them Roses: the sparks of fire spiritual bracelets: the iron chains, golden crowns, the torments, ornaments, the two edged swords, beams of the heavenly light: who hath wrought this in their hearts, who hath comforted them in sorrows but the holy Ghost? His consolation is of greater force than the accusation of the whole world; yea, of the prince of the world. What? Dost thou think that the holy Ghost doth only lift up our hearts in the course of this life, and doth idly rest in the agony of death? Dost thou think that the habitation of the holy Ghost is destroyed, 
Gal. 2.20.  when the tabernacle of the body is destroyed? 
Ephes. 3.2.  Christ lives in thee, and dwells by faith in thy heart, grace is powered out in his lips, in the fragrancy of this grace, he will make glad thine heart, 
Psal. 45 9  although thine hearing perish: his speech will ●ierce to thine heart, although the doors of thine ears be shut. 
Esa. 61.1.  The spirit of the Lord is upon him, the Lord hath anointed him to preach the Gospel to the afflicted, he hath sent him to bind up the broken in heart, to preach freedom to the captives, and opening of prison to those that are bound. 
Esa. 50 4.  The Lord hath given unto him a learned tongue, that he may know to comfort & sustain the afflicted in a seasonable time. Clean to him with firm confidence of thy heart, commend thyself to him with godly prayers, he will comfort thee in the seasonable time, he will raise up thine heart with the word of the Gospel, when the arrows of death are fastened in it, he will bind up thy heart, when the wounds of death are inflicted on it, he will preach deliverance to thy heart, when thou art led captive of death, as it were, a pray, he will preach opening to thy heart, when thou art thrust into the prison of death.    

XLII. The apparent in utility of Redemption.  

IF Christ hath redeemed us from death, why must I as yet die? How shall death be overcome by Christ, when he shows his daily prays, as it were the trophies of his victory?   

The Comforter.  
EVen as Christ hath saved his people from their sins, 
Mat 11.21  not that sin may no more dwell in their flesh, seeing in this life they remain sold under sin, but that he may not condemn them for everlasting, as being regenerate and believing: so also he hath redeemed us from death, 
Rom. 8.10  not that we should not any more be subject to temporal death, seeing that our body is dead, or subject unto death for sin, but that we might be free from the bands of eternal death. The death of the soul is the true death, from this Christ hath redeemed us, sustaining the punishment for us. Sweet jesus hath also made temporal death itself sweet unto us, that it is death in name alone, but in very deed sleep, nay the end of death, and the beginning of true life. Those that are truly godly do die daily, 
1 Cor. 15.24.  by reason of those continual calamities, by which they are oppressed in this life, therefore their death is the end of death: but by the gate of death they pass to a quiet and eternal life, 
Ose. 13.14.  therefore their death is the beginning of true life.  
The death of Christ is the poison of our death, although therefore this poison hath not altogether killed our death, for it doth as yet move itself and fastens his dart in our heel, yet this poison is gone to the heart of death, it will come to pass therefore, 
1 Cor. 15.26  that at length, by the force thereof, it die: death is that last enemy, whom jesus Christ at length in the last day shall utterly destroy, 
Luk. 11.22  and coming upon this strong armed man with greater strength shall take away powerfully from him all his prey. Death must be beheld with spiritual eyes, and it will appear that his wrath is but vain, without strength, as being captivated and overcome of Christ. It lays snares for the life of the godly, and behold, it brings them to the true life. It attempts to kill their soul and body with his darts, and behold the soul being tree and without hurt of all wound of death, the body alone is wounded, which same also in the time to come shall be snatched out of the jaws of death. It endeavours to deliver the godly to eternal death, and behold, it delivers them to eternal life.    

LXIII. The horror of the Dust.  

The Tempted.  
Whatsoever it be I see that I must be laid down into the earth, and be brought to dust. A bed shall be made for my body in the grave; therefore have I said to corruption, Thou art my Father, and to the worms, 
job 17.14.  ye are my Mother and my Sister.   

The Comforter.  
Do not regard that dust and ashes into which thou art to be brought, but regard that future resurrection out of the dust and ashes, which we expect by faith. If thou hast said with job, to corruption that it is thy Father, say with the same, that thy redeemer liveth, 
job 19.25  which in the last day shall raise thee up again out of the earth, shall compass thee about with thy skin, that in thy flesh thou mayest see thy God. The sayings of the Scriptures, the moments of arguments, and the examples of those that were raised again, do prove this blessed resurrection of our bodies. The sayings of the Scriptures in the old and new Testament are in a readiness, in number many, in weight most great, in perspicuity most clear. 
Gen. 4.10 Chap. 25.8 Chap. 35.29. Chap. 49.33.  The blood of Abel doth cry to the Lord, in whose sight as yet he liveth. The patriarchs are gathered by death unto their people, therefore by death they do not cease to be the living people of the living God. God is the God of Abraham, Isaac, and jaacob: 
Exod. 3.6.  now God is not the God of the dead, but of the living: therefore Abraham, Isaac, 
Mat. 22.31  and jaacob, do live before God: they live, I say, in their better part, and their bodies in the time to come shall be called back again to life: nay, they are already called back, 
Mat. 27.53  seeing that Christ being risen again, they are risen again with him. I know (saith job) that my redeemer liveth, 
job 19.25.  and in the last day I shall be raised up again out of the earth. 
Esa. 26 19  Thy dead shall live (saith Esayas') my slain shall rise again. Awake and sing, 
Esa. 66.14.  ye that dwell in the dust, for thy dew is as the dew of green herbs: your bones shall flourish like an herb. For this saith the Lord, 
Ezek. 37.5.  of the dry bones: Behold, I will send my spirit into you, and ye shall live, and I will lay sinews upon you, and make flesh grow upon you, and cover you with skin, and put breath into you, that ye may live, and ye shall know that I am the Lord. 
Dan. 12.2.  Many (saith Daniel) of those which sleep in the dust of the earth shall awake, some to life eternal, others to everlasting shame. The greatest King of the world (say the seven Martyrs in the Maccabees) will raise us when we are dead, 
2 Mac. 7.9.  to eternal life, of God do we hope that we shall receive our members. 
joh. 5.28.  The hour cometh (saith the Truth) in which all that are in the graves shall hear the voice of the Son of man, 
vers. 29.  and shall come forth, they that have done good to the resurrection of life, but they that have done evil to the resurrection of judgement. This is the will of the Father which hath sent me, 
Ioh 6.39.  that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. 
Ver. 40.44  But this is the will of my Father which hath sent me, that every one which seethe the Son, and believeth on him, have life eternal, 
Ver. 54.  & I will raise him up again in the last day. I am the resurrection and the life, he that believeth on me, although he were dead, 
john 11. vers. 25. vers. 26.  yet shall he live, and every one that liveth and believeth on me shall not die for ever. I have hope on God, (saith S. Paul) and I look for the resurrection to come of the just & unjust. 
Act. 24.15  This corruptible must put on incorruption, & this mortal must put on immortality, 
1 Cor. 15.53.  then shall be fulfilled the word which is written, Death is swallowed up into victory. 
2 Cor. 4.14  We know that he that hath raised up our Lord jesus, he also by jesus will raise us up. Our conversation is in Heaven, 
Phil. 3 20.  from whence also we look for our Saviour the Lord jesus Christ, 
Vers. 21.  which shall change our vile body that it may be like his glorious body, according to the working whereby he is able to subdue all things to himself. 
1 Thes. 4.14.  If we believe that jesus is dead, and risen again, even so them which sleep in jesus will God bring with him. john saw the dead, great and small, standing in the sight of God, and the books were opened: 
Apoc. 20.12.  and the Sea gave up the dead which were in her, and death and hell gave up then dead. To these sayings of Scripture written as it were, with a beam of the Sun, may be added unmovable props of reasons: for so the Apostle concludes, 
1 Cor. 15.12.  If Christ be risen again, we also shall rise again, teaching the resurrection of Christ to be the key of our sepulchres, and the example of our hope. 
Tertul. de carne. p. 33. 1 Cor. 15.20 Exod. 23.19. Levit. 23.20. August. 20. de Trinit. cap. 17. Ephes. 2.6.  CHRIST is become the first fruits of those that sleep, saith the Apostle. As therefore the harvest, by the ordinance of God, did follow the oblation of the first fruits: so the harvest of the universal resurrection shall follow the first fruits of the Lords resurrection. Christ is our head, that which hath gone before in the head, shall follow in the members, and hence the Apostle doth confidently pronounce, that we are raised together with Christ, and placed in the glory of the heavenly Paradise. For there is in the man Christ the flesh of every one of us, 
Maximi. in serm. de resurrect.  the blood and portion. Where therefore our portion reigns, there do we believe to reign, where our blood bears rule, we feel ourselves to bear rule, and where our flesh is in glory, we know that we are glorious. 
1 Cor. 15.21.  Besides, as by one man, that is to say, the first Adam, came death: so by one man, that is to say, the second Adam, came the resurrection. As in Adam we die, so in Christ we rise again. The fall of Adam was of power to bring in death, shall not the resurrection of Christ be able to deserve the raising again to life?  
Christ in his glorious resurrection hath showed himself the conqueror of all his enemies, therefore also of death, which also at length he shall altogether abolish. Christ is an eternal King, therefore he shall raise the citizens of his kingdom from death, that they may live with him for ever. Christ hath freed not only our soul, but also our body from the yoke of sin, and hath ordained it to the inheritance of eternal life, therefore it must be raised out of the dust, that it may enter into the possession of this life, deserved for it of Christ.  
Out of all which it evidently appears, 
Theodor. in 1 Cor. 15. tom. 2. pag. 77. 1 Cor. 3.16  that Christ is the surety and pledge of our resurrection: furthermore, our bodies are the temples and houses of the holy Ghost, he will not suffer this his Temple to lie hidden in the dust and ashes, but will build it up again, and make it a great deal more glorious than it was in this life. 
Hagg. 2.4.  Even as the latter temple at Jerusalem had a greater glory than the former. 
1 Reg 6.32.  In salomon's temple there were incorruptible palms, so the bodies of the godly shall not be subject to eternal corruption, seeing they are the habitations of the eternal spirit. 
Iren. lib. 4. cap. 34.  This also is somewhat that our bodies are sanctified by the body and blood of Christ, in the wholesome use of the holy supper, how therefore shall they remain in the grave? how shall the flesh be said to come into corruption, and not to taste of life, which is nourished with the body and blood of the Lord? Even as the bread which is of the earth, after the word is added to it, is now no common bread, but the Eucharist, consisting of two things, an earthly and an heavenly: so our bodies receiving the Eucharist, are not now corruptible, having the hope of the resurrection.  

joh. 6.54.  Surely, the flesh of CHRIST is quickening food, therefore he which eateth this flesh hath eternal life, and Christ will raise him again in the last day. 
Lactan. lib. 4. institut. cap. 48.  Add that the soul in this life by the body and with the body doth work either good or evil, seeing it is put into the body, therefore the justice of God requires that those which were joined together in the work, be joined together in the reward, those that are joined together in the fault, be joined together in the punishment. Therefore all of us shall appear before the judgement seat of CHRIST, 
1 Cor. 15.10. Tertul. in Apol. c. 45. p. 337.  that every one may receive those things which he hath done in his body, whether they be good or evil. The souls have not deserved without the flesh, in which they have done all things: finally, to these unmovable props of Arguments may be added the examples of those that have been raised up again, whom Christ by his own, the Prophets and Apostles by the power of GOD have called back to life, 
Tertul. de resurrect. p. 44. Lactan. 6. dico. institu. cap. 18.  for testimony of the future resurrection, which these partakers of immortality and eternity do exhibit unto us which are joined unto them in faith and confession.    

XLIIII. The absurdity of the Resurrection.  

The Tempted.  
THe article of the Resurrection of bodies doth most strongly oppose nature and human reason, from whence also the hope of the resurrection is sometimes not a little weakened in my heart by the storms of divers cogitations.   

The Comforter.  
THE foundations of our faith are the oracles of the holy Ghost, not the predicaments of our own reason. We believe the resurrection of the dead, under the obedience of this faith we ought to captivate all our reason. 
2 Cor. 10.5.  GOD can do above all things superabundantly more than we ask or understand. Think therefore on him that promiseth, and thou shalt have him to perform whatsoever things GOD saith, they are not words, but works. Let us grant that GOD can do something, 
Ephes. 3.20 Phil. lib. de decal. p. 477 August. Epist. 3. Bern ser. 4. the nat. col. 43. 1 Cor. 15.37  which we may confess that we cannot find out, in such things all the reason of the deed is the power of the speaker. It will be an easy matter for him, by whom the mother herself hath not lost the corruption of flesh by bringing forth, that this corruptible also may put on incorrution by rising again. It is somewhat also that in nature herself divers representations of the resurrection are set forth unto us.  

Vers. 38.  That which thou sowest is not quickened, unless it first die: and what sowest thou, 
Vers. 39  not the body that shall be, but bare Corn, that is to say, of Wheat, or of some other. 
August. de verb. Apost. serm. 34.  But God giveth to it a body after his own pleasure, and to every seed his own body. He therefore which quickens the dead and putrefied grains of seeds, by which thou mayest live in this world, will much more raise up thine own self, that thou mayest live for ever. The light that daily dies shines forth again, 
Tertul. in Apol. c. 45. p. 73 etc.  and the darkness by even turns departing, doth return: the stars that are put out begin again to live: the times begin where they are ended; the fruits are consumed and do return; surely the seeds unless they be corrupted and dissolved, do not arise so fruitfully: all things are saved by perishing, all things are reform from death. The day dies into the night, 
Id lib. de resurrect. car. pag. 54.  and is buried round about with darkness, the honour of the World is polluted and all the substance thereof is made black. All things are foul, silent, and amazed: every where there is a vacation, and rest of things: so the light that is lost is mourned for. And yet again with her attire, with her grace, with the Sun, the same both sound and whole doth begin to be renewed to the whole world, killing her death, the night: opening her grave, the darkness: being heir to herself, until the night also be renewed again, she likewise with her attire. For the beams of the stars also are again made to flame, whom the morning's light had extinguished. The absence also of the constellations is brought back, which the distinction of times had taken away. The mirrors also of the Moon are trimmed a new, which the number of the days of the month had worn out. The Winters and summers, the Springs, and the Autumns return in their season, with their own strength, manners, fruits, yea the earth is taught of Heaven to clothe Trees, after they are made naked, to give fresh and new tinctures to the Flowers, to give the herbs again, to bring in the same seeds which are consumed, and not to bring them in before they are consumed.  
A wonderful matter! Of a deceiver she is become a saver: she snatcheth away that she may restore: she destroys that she may keep: she corrupts that she may make whole: she first lavishly consumes that afterward she may make it more. Surely, she restores things more plentiful and more fair, than those she did consume. Of a truth, I may say at once, the condition of all things is restored again by death, which is increase, and injury which is Usury, and loss which is gain. Whatsoever thou meetest with now, hath been, and whatsoever thou shalt lose, there is nothing but it shall be again. All things return into their state, when they shall departed. Therefore are they brought to an end that they may be new made. Nothing perisheth but that it may be saved. Therefore this whole order of things which is in revolution, is a witness of the resurrection of the dead. God hath prescribed it in his works before he wrote it in letters: he hath preached it by his strength, before he uttered it in words. He sent Nature before to be thy Mistress, meaning to send Prophecy after: that so much the more easily thou mayest believe Prophecy, being the Scholar of Nature: that thou mayest by and by entertain when thou hearest, that which every where thou now seest: and not doubt but that GOD will be a raiser again of thy flesh, 
All this Tertull.  which knowest him to be the restorer of all things. Are such lips as these to be thought to be set out in vain in the whole state of things? Is GOD to be judged weaker than Nature? Nay, look upon thyself, and know a testimony of the resurrection in thyself. 
Id in Apolo. adver. gentes. c. 45. p. 737.  Remember what thou wert, before thou wast, surely nothing: for thou mightest have remembered it if thou hadst been any thing. Thou therefore which waist nothing before thou hadst thy being: being made nothing, when thou shalt cease to be, why canst thou not be again of nothing by the will of the same founder, which would have thee to be of nothing? What new thing shall happen unto thee? thou which wert not, wert made: when again thou shalt not be, thou shalt be made: Render a reason if thou canst, which way thou wert made: and then shalt thou demand, which way thou shalt be made: and yet more easily shalt thou be made that which sometime thou hast been, which wert not hardly made, that which never thou hadst been. 
Id de resur. carnis p. 54.  If God hath made all things out of nothing, he can again frame the flesh brought to nothing, out of nothing. Surely he is fit to restore which hath made, how much more is it to have made, then to have restored; to have given beginning then to have new framed, so thou mayest believe that the restoring of thy flesh is easier than the first making thereof.    

XLV. The flames of Purgatory.  

The Tempted.  
I Fear the punishing flames of the fire of Purgatory after death; 
Psal. 143.3.  for seeing I am compassed about with divers infirmities of sins, I fear lest God should therefore enter with me into his judgement, and most justly adjudge me to the flames of Purgatory.   

The Comforter.  
THose with whom God doth enter into judgement, that is, which are not in this life reconciled to God, those doth he not adjudge to the fire of Purgatory, there to be tormented for a certain finite time, but to the infernal and not to be quenched fire, there to be broiled for all eternity. But they which do acknowledge their sins seriously, and believe truly on Christ, they have the hand-writing of Christ their Saviour, that they need to fear no place of sorrow and torments after death, for so he saith: 
john. 5.24  Verily, verily, I say unto you, he which heareth my word, and believeth him which hath sent me, hath life eternal, and cometh not into judgement, but hath passed from death to life. The tables of truth do acknowledge two ranks of men only, that is to say, the good and the bad, the penitent and the impenitent, the believing and the unbelieving: two receptacles only after death, 
August. lib. 3. hypog. Id ser. 8. de verb. Apost. Id. 21. de civit. Dei. cap. 25. Id. 1. de peccat. merit. & remis. cap. 28.  that is to say, of consolation and torment, of reward and pain, of Heaven and Hell: We are utterly ignorant of, neither do we find in the Scriptures, a third kind of men and places: there are but two dwellings, one in the kingdom everlasting, the other in the everlasting fire: therefore is not any place in the midst of these for any where he may not be in punishment, which shall not be placed in the kingdom, that he cannot choose but be with the Devil, which is not with Christ. He that shall believe, 
Mar. 16.16  saith CHRIST, and be baptised, shall be saved, but he that doth not believe, shall be condemned. He that believeth in the Son is not judged, 
joh. 3.18.  but he that doth not believe is judged already, because he doth not believe on the name of the only begotten Son of God. 
vers. 36.  He that believeth on the Son hath eternal life, but he that doth not believe on the Son shall not see life, but the wrath of God remains upon him. 
Chap. 5 29  They that have done good, shall come forth to the resurrection of life, but they that have done evil to the resurrection of judgement. 
Mat. 25.46  The blessed shall go into everlasting life, and the cursed into everlasting fire. And that this immediate separation of the godly and ungodly is to be made not only in the last day, but also by and by after death, the example of the rich glutton doth teach us, 
Luk. 16.23  whose soul is thrust into Hell, and of the godly Lazarus, whose soul is translated of the Angels into Paradise: the example of the converted Thief doth teach us, 
Luk. 23.43  to whom Christ promiseth the ingress into Paradise, on that very day wherein he was to die: 
Apoc. 14.13.  the spirit of Truth doth teach us, pronouncing them henceforth blessed that dye in the Lord. There is none other purgation or expiation of sins, then in the blood of Christ, 
1 joh. 1.7. Esa. 53.5. Rom. 5.1. 1 john 3.14. Sap. 4.1.  which washeth us altogether from all our sins, the chastisement of our peace is upon him, that he might be peace to us: therefore he which believes on him is justified, and hath peace with God, is translated from death to life, neither need he fear any torment after death.    

LXVI. The rigour of the last judgement.  

The Tempted.  
I Fear the rigour and terror of the last judgement. Above me will be the severe judge, beneath me gaping Hell, within me my Conscience gnawing, without me fire burning, on my right hand my sins accusing me, on my left hand the devils terrifying me, round about me the good Angels driving me to hell, and the evil drawing me to the same. Satan will accuse me, my sins will accuse me, 
Bern. in Rithm.  my conscience will accuse me. I fear much the countenance of the severe judge, from whom nothing that is hidden shall be kept close, neither shall any thing remain unrevenged. No man shall be able to escape his power, to deceive his wisdom, to turn his equity, or to revoke his judgement.   

The Comforter.  
IF thou believest on the Son, thou shalt not be judged, 
joh. 3.18.  that is to say, with that severe and condemning rigour of judgement. If thou hearest the word of Christ, 
joh. 5.24.  and believest him, thou comest not into judgement, thy cause shall not be discussed in that rigorous examination of judgement, 
1 Thess. 1.10. August in Psa. 100  seeing Christ hath freed all that believe on him, from the wrath to come: Truly the day of judgement is to be feared of the wicked for the punishment, but is to be loved of the good for the crown: to them it shall be a day of grace, and of large remuneration. 
Luk. 21.28  Lift up your heads, saith the Son, and know that your redemption draweth near. The Bride doth not fear the coming of her Bridegroom, now thy soul is espoused to Christ by faith, he will appear in the day of judgement to that end, 
Apoc. 197  that he may bring her in as it were ●●is Bride to the heavenly marriage, what place therefore can there be here for terror or fear? That day shall be th● day of deliverance, because it shall free us altogether from the wretched captivity of sin and death. Into the perfect service of Christ, it is the day of deliverance, because it shall pluck us away from all the heap of evils, and weight of calamities: it is the day of deliverance, because it shall redeem us wholly from that continual wrestling of the flesh, and perilous warfare. It is the day of refreshing, because it shall set us thirsty and out of breath, into a place of rest, by the fountain of living water, from the heat of calamities. 
Act 3.20. Apoc. 22.2  Therefore let our Bridegroom Christ come, let him come, whatsoever soul is the true Spouse of Christ, sealed by the earnest of the spirit, led by the love of Christ, let her say, Come Lord jesus. 
August. in Psa. 147.  If we love Christ truly, surely we also desire his coming, for it is a perverse thing to fear lest he come whom thou lovest: to pray, let thy Kingdom come, and to fear lest thou be heard. But from whence is the fear? because he is to come a judge? What is he unjust? doth he bear us ill-will? is he envious? doth he expect to know thy cause from another, lest perhaps he whom thou hast instructed, either deceive thee by collusion, or failing in lesser elequence or ability, be not able in words to show the goodness of thine innocency? None of these. Who therefore is to come? Wherefore dost thou not rejoice? Who is to come to judge thee, but he which came to be judged for thee? Fear not the accuser, of whom he hath said, the Prince of this world is cast forth. Fear not an evil Advocate, for he will be thine Advocate, which shall be thy judge. He will be both thyself, and thy cause. The word of thy cause, the testimony of thy Conscience. 
All this of Augustine.  Whosoever therefore thou be that fearest the judge to come, correct now thy conscience. There is no cause therefore why thou shouldest fear the judge to come. He shall be thy judge, which also is thine Advocate. He shall be thy judge, which hath given a promise to his Saints, that by his testimony and example they are to judge the world. He shall be thy judge, in whom from everlasting thou wert chosen to life. He shall be thy judge, which was thy King, how shall a King destroy his own people? He shall be thy judge, whose true member thou art by faith, how shall the head destroy his members? 
Rom. 8.33  Who shall accuse the chosen of God? It is God which justifies, who shall condemn? It is Christ which is dead, nay which is risen again, which is at the right hand of God, and makes intercession for us, how shall he destroy those whom he hath taken into his tuition, for whom, lest they should be destroyed, 
Rom. 2.16.  he came into the world? Christ shall judge according to the Gospel, but now the believers have not despised it, but received it with true faith. They have heard the voice of Christ inviting them to conversion; 
Matth. 11.28.  Come unto me all ye which labour and are heavy loaden, and I will refresh you: therefore they shall also hear his voice inviting them to the heavenly possession. Come ye blessed of my Father, 
Matth. 25.34.  receive the inheritance of the Kingdom of heaven, which was prepared for you from the beginning. He shall be the judge, before whose face go grace and truth, grace hath abolished the sins of the believers, truth hath given unto them the promises of eternal life. Neither is there any cause, that thou fear the horrible universal destruction of heaven and earth. Heaven and earth shall pass away, 
Luk. 21.33 Esa 40.8.  but the words of Christ shall not pass away. The word of the Lord abides for ever, if thou stick to this word with true faith, thou likewise shalt abide for ever. Thou hast lost nothing, where by inordinate love thou hast possessed nothing, thy treasure is not the riches of this world, but the delight of the heavenly Kingdom: let the world be on fire, it is sufficient for thee that Christ thy treasure liveth. Let the frame of heaven and earth perish, fly, pass away, thou hast most faithful promises of a new heaven, and a new earth. 
Esa. 65.17. 2 Pet. 3.12 Apoc. 21.1.  Behold I create a new heaven and a new earth, saith the Lord, in which shall dwell righteousness, so that no man remembreth the former things any more. Let the lodging of thy pilgrimage fall down, the everlasting house of the heavenly Country doth abide. Neither is there any cause, why thou fear the accusation either of Satan or of the Law, or of thine own sins; thy sins are cast into the depth of the Sea, suppose into the bottomless p●t of God's mercy. 
Mich. 7.19 Es. 38.17. Eze. 18.24. Psa. 32.1. Psal. 51.1.  GOD hath cast them behind his back, so that he will not remember them hereafter. Believe, Satan shall not draw up those sins out of the Sea, nor dare to bring them into the sight of the judge. Thy sins are forgiven, they are covered, they are blotted out, they shall not be brought again into judgement. The accusation drawn against the godly, of the Devil, shall be vain, because the blotting out of the hand-writing made by the blood of Christ, 
Colos. 2.14  shall be turned against it. The accusation of sin shall be vain, because the pardon given by Christ shall be turned against it. The accusation of the Law shall be vain, because reconciliation with God through faith hath gone before in this life. To conclude, there is no cause that thou fear the sudden return of Christ to judgement, for although the day of the Lord shall come as a Thief in the night, 
1 Thess. 5.2.  yet God hath not appointed us to wrath, but that we may attain salvation through our Lord jesus Christ, 
Vers. 9  which hath died for us, that whether we wake or sleep, we may always live with him. The day of judgement is not to be feared of them for whom the Kingdom of heaven was prepared from the beginning, 
Matth. 25.34. Eph. 1.4.  which were chosen in Christ before the foundations of the earth were laid. Commend therefore into the faithful hands of God, the precious pledge of thy soul, he will keep it in death and judgement, and he will bring it united to the body into the Palaces of the heavenly Court, to everlasting glory.    
FINIS.   

A PRAYER in Sickness.  
Hear me, O God, giver and restorer of life, in whose hands is life and death, health and sickness. Hear me, not according to the desire of my will, but according to the good pleasure of thy will. If thou wilt thou canst make me whole; say but one word only, and I shall be whole; thou art the length of my days, in thy hands are my lots; but if thou now callest me by the way of Death to the heavenly Country, mortify first in me all inordinate love of this life; give me the strength of the spirit, that I may overcome the sorrows of death, and in the midst of the darkness of mine eyes, when they wax dim, kindle and increase in me the light of heart, with thee is the fountain of true life, and in thy light I shall see light. Thy death, O good jesus, is the medicine of my death, and the merit of eternal life. I embrace thy word with a faithful heart, therefore I am sure that thou dwellest by faith in my heart, I will not let thee departed out of my heart, before thou bless me, and lift me up with quickening consolation. Thou hast said, He that believeth on me shall not die for ever; this word my heart doth set before thee, and in this faith I draw near to the throne of grace, thou wilt not correct nor put back him that comes unto thee. Let thy precious blood wash me from my sins, let thy wounds hide me from the wrath of God and rigour of judgement, I will die in thee, thou shalt live in me; I will abide in thee, and thou shalt abide in me; thou wilt not leave me in death and dust, but wilt raise me up to the resurrection of life. Thou hast fought and overcome for me, now fight and overcome in me, let thy strength be performed in mine infirmity: My soul cleaves unto thee, I will not suffer myself to be plucked away from thee, let thy peace, which passeth all understanding, keep my heart and senses. Into thy hands I commend my spirit, thou hast redeemed me thou God of truth, take up the poor soul, which thou hast created, which thou hast redeemed, which thou hast washed from sins with thy blood, which thou hast sealed with the earnest of the holy Ghost, which thou hast fed with thy body & blood; It is thine, thou hast given it unto me, take up that which thine is, and remit the guilt of my sins wherewith I have defiled it. Let not the fruit of thy Passion perish in me, let not thy precious blood wax barren in me. In thee O Lord have I hoped, let me not be confounded for ever. Amen.