The Christian Armory, Book 2 · Chapter 1
CHAP. I.
Question.
WHat are those crosses, troubles and afflictions, that properly and peculiarly concerne Gods Saints and seruants?
A. They are either inward or outward.
Q. What are the inward crosses?
A. Those spirituall temptations that assault the soules, faith, and sanctification of Christians.
Q. How are they to be distinguished?
A. They are either such temptations which arise from within the mind of Gods children, or which are accidentally occasioned and obiected from without them.
Q. What are those inward temptations and distresses that arise from within the minds of Gods children?
A. They are either anguish of mind and distresse of conscience (in generall,) or doubts of, and assaults against faith and sanctification (in particular.)
Q. What is distresse of mind?
A. A liuely …éeling of Gods displeasure for sinne committed, whereupon the person distressed is in suspense of Gods fauour, and of his saluation, and doth further expect the increase of the same distresse.Heb. 5.7.
Q. Why is it put in the first place?
A. Because it is the most bitter and grieuous crosse of all others.
Q. Render some reasons of your assertion.
A. First, because they that are hereby tried, exercised, and buffeted, striue not with men, who are weake and mortall, but with God almighty, who is highly offended with them, and is a reuenging God.
Secondly, no outward act, physicke, counsell, medicines, might or meanes, can possibly relieue and cure such, but onelyonly the word and spirite of God, reuealing and applying the bloud and obedience of Christ vntounto the party afflicted.
Thirdly, such distressed soules are more tormented by the coueting and remoouing all sense and feeling of his graces, then if they should be put to all the racks and gibbets in the world, insomuch, that in their symptomes they are moued and drawne sometimes not onelyonly to complaine of God,Iob. 6.2. & 3.24 &c. 16 12. but to blaspheme him, and to crie out that they are damned.
Lastly,P…al 6.1.2 3 Psal. 116.3. these temptations and distresses doe of all torments most néerely resemble the paines of the damned, and hereupon Dauid saith, that the paines of hell gat hold on him.
Q. For what ends and purposes doth God oftentimes so t…ouble and afflict the minds and consciences of his children.
A. For diuers ends: First, that they finding (to their griefe) how odious sinne is in Gods sight, may bee the more stricken downe, yea and confounded in themselues, and so be the more mightily stirred vp to godly sorrow.
Secondly, God will hereby checke & correct spirituall pride in them, by reason of illumination, reuelation, graces, acts done, &c. Hereupon Paul saith of himself,…. Cor. 12. that lest he should be exalted out of measure by spiritual reuelations, God sent the messenger of Satan to buffet him, and the pricke in the flesh to humble and exercise him. God hereby like a good Physitian letteth them bloud, and easeth them of all ill humors of pride, worldlines, loosenesse of life, security, &c. and estrangeth them from the friendship, and familiarity of wicked men.
Thirdly, God will hereby trie and proue, that is, make knowne to themselues and others, their faith, and a traine of most excellent vertues that follow and attend vponupon it.
Fourthly, they hereby, when they are once deliuered,Gen 45.5. & 6. shall be more compassionate to their brethren in the like extremitie.Psal. 51.13. For as one péece of yron cannot be souldred and fastened to another vnlesse both péeces bee made red hote,A Similitude. and beaten together:Luk. 22 33. so one Christian member cannot bee soundly affected to another, vnlesse both hauehave had experience of the same, or the like misery.
Q. What if temptations and afflictions bee foreign, that is, of long durance, how then shall a Christian man hold out, and lose no ground?
A First, by considering that (besides the long afflictions of Iob, Dauid, Hanna, a daughter of Abraham, that was bowed by Satan 18. yeares, and the distresses of particular persons in all ages) the children of Israel were long in captiuity in Egypt, in Caldea, in Babylon: the ten generall persecutions were of long continuance, but the end and issue of all, were happy and blessed.
Secondly, God by the long continuance hereof, doth cure many desperate sins in them, and preuent many euils, into which otherwise they would cast themselues headlong; these long continuing plasters will fall off as soon as the wounds are cured.
Pro. 13.12.Thirdly, the lenger that the deliuerance is deferred, the more comfortable will it be when it commeth.
Lastly, if processe of time rid them not away, yet death will end them.
Vse.
Wherefore let vsus humble our selues vnderunder Gods mighty hand;Ioh. 5.14. let vsus séeke his face, and desire his mercy, which being obtained, let vsus sinne no more lest a worse thing befall vsus, let vsus then beware an after-clap.
Q. From what speciall causes doth distresse and anguish of minde arise?
A. From two, the one inward & originall, namely, a déepe apprehension, or rather, an ouerrating of sinne committed; and the other outward, and occasionall, namely, crosses, calamities dangers, distresses, persecutions, and troubles.
Q. What meditations are good for our restitution, and for the regaining of Gods fauour once felt and enioied?
A. We must remember and weigh diuers things. First, that in these desertions, the Saints of God in all ages, share and are copartners with vsus.
Secondly, that they are finite, momentany, and sufferable.
Thirdly, that if they bee weyed in a ballance either with the horrours and torments of the damned, from which Christ hath deliuered vsus, or with the glorious ioyes of heauen▪ wherein our Lord hath slated vsus,1. Pet. 1.6. they are as nothing, and therefore wee are more patiently, and ioyfully to vndergoe them, 2. Cor. 4.17. Heb. 10.37
Fourthly, if these temptations, bee great & grieuous, then they (like strong purgations) will worke our greatest peace at length.
Fifthly, we must note, that the way to heauen is not strawed with flowers, and roses, but set with thornes, and therefore we ought to be well shod with the preparation of the Gospell of peace, Eph. 6.
Sixtly, God will not long leaue vsus comfortlesse, but as the temptation aboundeth, so shall the consolation much more, and the euent shall bee alwaies good.
Seuenthly, God doth sometimes forsake vsus, so that wee sinne greatly, and sometimes that we are hopelesse in our troubles, that Gods fauour recouered, should be more estéemed of vsus. For as the morning light is more comfortable after the darkenesse of the night, as walking after sléepe, health after sicknes, a calme after a storme, and peace after war: so is Gods louelove more admired after, and his fauour more desirable & acceptable, when sundry temptations and desertions hauehave gone before.
Lastly, God in due season will bring these dolefull desertions to an excellent issue, and to a blessed conclusion.
Q. What vse are wee to make hereof?
A. First; we must bée héedfull that wee doe not rashly and vncharitably censure any of Gods afflicted children, as though they were finally forsaken. For whom God loueth most hee chastiseth most, and he putteth his chiefest Champions and Worthies to the greatest hazards.
Secondly, wee must neuer promise to our selues any immunity from these troubles and trials, but arme and prepare our selues against them.
Lastly, we must not pine away in our troubles, nor despaire, but wee must liue by faith, and waite vponupon our God, vntill he gloriously deliuer vsus.
Q. With what comfortable directions and rules, are the consciences of Gods children to bee relieued that are vexed in soule by reason of some grieuous sinne committed?
A. First, they must know that God (in the matter of our saluation) worketh by the contraries,Rom. 8.28. and turneth the poison of the sinne of his children into excellent preseruatiues, and restoratiues, & therefore hee sometimes so leaueth them to themselues, that they commit some great sinne that woundeth the conscience, that his grace may be more conspicuous and apparant in their recouery, and that they hauing felt the waight of Gods displeasure, may be more watchfull and wary for the time to come.
Secondly,Ioh 3.16. they must remember that Christ his satisfaction to Gods iustice is of infinite value and worth, and that if they doe by the hand of a liuely faith apply it to their soules, it will cure the wounds of their soules, be they neuer so great.
Thirdly, if they debase themselues before God, and strip themselues of all opinion of their own worthines, & withall truely desire to be reconciled vntounto God, then God will giuegive grace to the humble, and accept the will for the deede.
Math 24. v. 26 Ioh. 20.25.27.Fourthly, that doubting, and desperation is like the great monster Golias, that defieth the liuing God, and therefore we must not yeeld to it, but resist it, and (with the fling and sword of Gods word) slay it.
Lastly, they must meditate vponupon Gods swéet mercies, past, present, & to come, & laye his pretious promises close to their harts, and they will be so many flagons of wine and apples of comfort to reuiue their fainting soules.
Q. With what considerations shall Gods children comfort themselues, whē God (for the time) delayeth either to remoue, or to mitigate inward, or outward afflictions?
A. First, that God is the author of them,Amos. 3.6 and not man onelyonly (or principally) and that he turneth them in the end vntounto the speciall good of his children. Rom. 8.18.
Secondly,Rom. 8.27. that Gods children of all times are subiect to this temptation and are our companions and copartners herein. 1. Pet. 5.9.
Thirdly, that the longer that our temptations endure, the more easie will they be; and that the more violent they bee (like the blustering and stormie windes) the sooner they will end; for nullum violentum est perpetuum; and God will not (such is his tender compassion and indulgence) hauehave his children tempted aboue their measure and strength.
Fourthly, that the Lord Iesu hath long sithence drunke vp the poisoned dregges of affliction, and hath sanctified and swéetned the remainders of it vntounto them.
Fifthly,Ps. 91.15. God is present with his in trouble, he by his spirit doth instruct, direct, comfort and strengthen them,Vers. 16. and …ill (in good time) graciously and gloriously, by life or death, frée and deliuer them.
Q. What is a second, (though an accidentall and occasionall) cause that causeth and encreaseth distresse of mind?
A. Melancholy.
Q. What is melancholy?
A. It is (in regard of the outward matter and original of it) a kind of earthy and blacke bloud, (especially in the splene) corrupted & distempered, which when the splene is stopt, conueieth it selfe to the heart and braine,Perkins. and there, (what by his corrupt substance, and infectious quality, and what by corrupt spirits) annoieth both braine and heart, the seats and instruments of reason, vnderstanding and affections.
Q. How doth melancholly breed and nourish distresse of mind and conscience?
A. By furthering euill and fearefull conceits: for when the mind of the melancholick person hath imagined, conceiued, and presented to it selfe dreadfull things, then affection worketh vponupon it, and then iointly from the mind and affection disturbed and distempered, procéed feares, horrours, desperations.
Q How is distresse and griefe of mind to be distinguished from melancholy?
A. Many waies. First, melancholy may beare sway and preuaile, when the conscience is in a slumber, and no whit disquieted.
Secondly, distresse of conscience perplexeth the whole man; but melancholy troubleth the imagination only.
Thirdly, distresse of conscience ariseth from the knowledge of sinne, and from the feare and féeling of Gods indignation; but the feare and distresse that is occasioned by melancholy, ariseth from pretended and supposed causes.
Fourthly, he that is distressed in conscience, may, and hath courage in all other things; but the melancholick person feareth & misdoubteth eueryevery thing.
Lastly, melancholy is curable by physicke; but distresse of conscience can by no other meanes be remoued, but by faith in Christ his merits and mediation.
Q. How is melancholy to be cured?
A. First, the melancholick person must be brought not only to an acknowledgement of his sinnes in generall,2. Cor. 7.9.10. but of some speciall sinne in particular, that so his melancholike sadnes may be turned into a godly sorrow.
Secondly, hee must bee distinctly acquainted with the precious promises of God,Psal 34.12. made to repentant sinners. Psal. 97 10.
Thirdly, hee must touching the outward state of his body, suffer himselfe to be gouerned by his friends and men of skill, or else he must be contained in order by violence.
Fourthly, he must suffer nothing to enter into his heart that may vex and disquiet him.
Lastly, the ordinary meanes of physicke must be vsed; for it serueth to abate the euill humor of the body, and to cure the distemper of it.
Q. What are the principall and vsuall effects of distresse of soule and conscience?
A. Six especially: first, sadnesse and heauinesse: secondly, troublesome and vnquiet dreames: thirdly, wearisomenesse of this present life by reason of daily discontentments: fourthly, desperation of saluation: fifthly, feare of the last iudgement: lastly, feare and expectation of hell fire.
Q. What comforts and remedies are there against this sadnes and heauinesse?
A. First, in this temptation a Christian man must by the feet of his faith, and the wings of his affection come,Mat. 11.28 yea and flie vntounto Christ, and take vponupon him the yoke of his fatherly correction, and then he shall finde rest vntounto his soule.
Secondly, let him looke and long for the Lords gracious and fauourable presence, no otherwise then the sea-beaten traueller longeth and looketh for the hauen: and euen as the eies of seruants looke vntounto the hands of their masters, and as the eies of a maiden vntounto the hands of her mistresse:Psal. 123.2. so his eies must wait vponupon the Lord his God, vntill hee hauehave mercy vponupon him.
Thirdly, he must with Iacob wrestle with God by praier, and not cease to vrge and importune him, vntill he blesse him, and then he shall (at length) preuaile with him, and hauehave his quietus est.
Fourthly, he must consult and be aduised by the Ministers and Preachers of Gods word,Iob 33.23 24. to whom he hath giuen the tongue of the learned,Esay 50.4. that they should know how to minister a word in season to the weary, and comfort the foeble minded.
Fifthly, the greater that his vnquietnesse is, the more must he fasten and fixe his minde vponupon Christ, in whom alone he shall finde peace.A simil… …ude. For as he that climeth vp a ladder, the higher that hee ascendeth, the more fast hold he taketh, so the more that a man is oppressed with heauinesse, the more earnestly should he fix and fasten his mind vponupon the Lord Iesu.
Sixthly, hee must turne and transchange his worldly sorrow into a godly sorrow; for then his sadnes shall end in gladnes, and his sorrow in singing, no otherwise then after raine commeth faire weather, and after stormes calmes.
Seuenthly, he must not so muse and thinke vponupon sorrowfull and displeasing obiects, much lesse yéeld vntounto that sorrow whereof he can render no certaine cause, for then his sorrowes will become vncureable, and kill him:2. Cor. 7.9.10. but it is his part to study and ponder vponupon the swéete promises of God in Christ,1. Pet. 1.6.7 made to humbled and repentant sinners; he must also ioy in, and be thankefull for Gods graces and gifts conferred vponupon him, which will feast and refresh his soule.
Eightly, he must vse and take comfort in Gods good creatures,Eccles. 2.24 of meate, drinke, herbs, plants, and especially solace himselfe in the greene and most delectable spring of the glorious resurrection daily approching,1. Thess. 4.15. when God shall wipe all teares from his eies, and fill him with vnutterable pleasure.
Lastly, when he is recouered, he must be truely thankefull to God; and pity and kindly entreate them that are in like extremity.
Q What comforts are to be applied to them that are disquieted with fearefull dreames?
A. First, few dreames are true, because they are either equiuocall, or ordinarily false, and therefore not to bee bebeléeued; and as for all Propheticall dreames, they are now ceased.
Secondly, it is better to dreame of things that are dreadful vntounto vsus, then those that are delectable and desireable:Petrarch. de remed. vtrius. fort. for the deceit of a dreadful dreame is pleasant, and the issue of a delightsom dreame is many times sorrowful.
Thirdly, Iob Dauid, and others hauehave beene this way afflicted.
Fourthly, if wee dreame of any euill that may befal vsus, as we may not credit it, because it is a dreame, so it is good we should beware of it, and the occasions thereof, and preuent it by praier.
Lastly, disquiet and feareful dreames procéed ordinarily from cares,Eccles. 5.2. vexation and distraction of mind in the day time, and therefore wee must disfurnish and vnlade our selues of them.
Q. What practises are necessary to preuent fearfull dreames?
A First, moderate and spare diet; for from a full stomack arise noisome fumes which trouble the braine.
Secondly, a quiet disposition, and the following of quiet studies in the day time, which will be the cause of quiet repose in the night.
Thirdly, a carefull and conscionable execution of the works of our Christian and ciuill calling.
Fourthly, before we goe to sléepe, a diligent examination of our selues,Psal. 4.4.8 and a sorrow for sinne committed, and good omitted, and the exercise of reading, conference, praier.
Lastly, if our dreames be troublesome, terrible, and from Satan, wee must by earnest praier resist him, and bid him anaunt, and we shall finde maruellous comfort after it.
Q. How much a Christian quiet and pacifie himselfe that is weary of this present life, by reason of many crosses, toils, troubles, and discontentments?
A. First, hee must remember that eueryevery man is borne to many crosses, and that no calling is fréed from them: and therefore he must learne to take vp his crosse daily,Luke 9.23. & 24. and to follow Christ.
Secondly, he must as well looke to be chastised of God,Iob 2.10. as cherished, and to be as well crossed as comforted; for he must by many afflictions enter into Gods kingdome:Acts 14.22. and therefore hee must encounter with these euils, and vse no vnlawfull euasion to ease himselfe of them.
Thirdly, hee must reade much, yea muse and meditate vponupon the swéete and sugred promises of God, contained in the scriptures: if he delight herein, hee shall not perish in his troubles: Psal. 119.92 but be reuiued.
Lastly, hee must be often conuersant with Gods children, and desire their aduice, praiers,Cant. 3.2. & 3. counsell, direction, and then they will be like so many Ionathans to comfort him, and so many Simons to helpe him to beare his Crosse.
Q. What is desperation?
A. It is when a man in his owne sense and féeling, is without all hope of saluation.
Q. How doth this come to passe?
A. Thus, when a man being preuented, falleth into some offence, which satan doth maruellously aggrauate, both by accusing the offender, and affrighting him with the iudgements of God. Matt. 27.3, 4, 5.
Q. With what comforts and perswasions shall Gods children arme and furnish themselues against this temptation?
Esay 1.16.17.A. First, that Gods mercies in Christ are of an infinite extent, and doe by many degrées excéed and goe beyond all their sinnes whatsoeuer. Psal. 103.10, 11, 12.
Secondly, that Christ came into the world not to call the righteous, but sinners to repentance, and that they that sée not, might sée: and that they which sée, (namely,Iohn 9.39. in their owne opinion and conceit) might be made blind; and to séeke and saue that which was lost (namely, in their owne sense and estéeme): and therefore afflicted sinners hauehave no cause of doubting, much lesse of despaire.
Rom. 5.10.21.Thirdly, the greater that our sinne is, the greater is Gods mercy to them that depend vponupon him; so that where sinne aboundeth grace aboundeth more.
Fourthly, Christ is a continual intercessor for them to God his Father, and God heareth him alwaies. Iohn 11.
Fifthly, that to call Gods goodnesse, truth,Iohn 20.25.27. and power into question is a great sinne, and that thereby they offend him as much as by any other sinne.
Sixthly, that many of Gods déerest saints and seruants hauehave béen (in a sort) emplunged and engulfed in the pit of despaire, as Dauid, Iob, the Church in the Canticles, &c. yet by praier, by meditating vponupon their former experience of Gods mercies: Ps. 77.10.11.12. 1. Sam. 17.37. and by waiting Gods leasure with patience, they hauehave happily recouered themselues, and hauehave béen more confirmed for the time to come.
Seuenthly, that God, when his children séeme vtterly forsaken and doe conflict with Gods wrath,Lam. 3 3…. are not wholly nor finally forsaken, but are inwardly with the woman of Canaan supported by Gods power,Mat. 12.11. who doth in his good time bring iudgement vntounto victory, or truth, that is, he wil so iudge and raigne, that at length hee will bee a conquerour.
Eighthly, that God in this case accepteth the will for the déede,Matth. 5.6. and a desire of reconciliation for reconciliation it selfe: so that this our desire bee matched with a setled purpose, and a full resolution to forsake all sin▪ Acts 11.23.and to turne vntounto God. Luke 15.18.
Ninthly, that in the beginning of a mans conuersion,Mat 9.22. and in the time of some gréeuous temptation, God accepteth of a desire to beléeue for faith it selfe. Mat. 8.25.26.
Tenthly, that desperation in Gods children is but temporary, and therefore curable:Iohn 13.3. for God teacheth them, he loueth them with an eternall louelove, he enlightneth and guideth them by his spirit, and hauing begun in them the worke of grace,Phil. 1.6. he will finish it vntill the day of Christ.
Lastly, that all the rules and principles of Christian religion are demonstratiue, and certain both in themselues, and also in the minds and vnderstandings of Gods children.
Q. What vse is to be made of all these propositions?
A. First, séeing that desperation is the high way to hell, yea and the mouth of it, let vsus not nourish it, and so hereby increase our sinne, and lessen and discredit Gods rich and roiall mercies, but rather let vsus build and bind vponupon them,Acts 3.19. for the hauen of mercy is prepared for the repentant.
Secondly, it is our part to beware of doubting,Heb. 4.1.2. distrusting, and vnbeliefe; for hereby we stop the current of Gods mercy, and shut the doores of our hearts that the sunneshine of his grace cannot enter in vntounto vsus.
Lastly, wee in this case must not cast our eies vponupon our owne vnworthinesse, as though we should bring a pawne in our hands, and bind God vntounto vsus by our owne works; but wee must take notice of the infinite extent of Gods mercy and compassion,Rom. 4.19, 20, 21. and striue to beléeue and apply all the promises of saluation.
Q. How are they to bee comforted, that tremble at and are sore afraid at the remembrance of the last iudgement?
A. First, their feare of the last iudgement (so that it bee not vnmeasurable and vnreasonable) is a notable alarum to awaken them out of, and to kéepe them from the slumber of security. Hereupon Saint Paul by the terror of it,2. Cor. 5.11 endeuoured to perswade men to repentance. And Saint Ierome (whether he did eat, drinke, sléepe, study) thought that he heard alwaies sounding in his eares, Arise ye dead, and come to iudgement.
Secondly, Gods children being in Christ, and hauing him for their Sauiour, friend,Rom. 8.1. mediator, and Iudge, shall neuer come into the iudgement of condemnation, but shall heare that comfortable sentence;Mat …5.41. Come ye blessed of my Father, inherit ye the kingdome prepared for you from the beginning of the world.
Q. What vse (in a word) is to be made hereof?
A. We must spiritually imitate the last iudgement,1. Cor. 11.32. by arraigning our selues before the barre of Gods iudgement; we must indite and condemne our selues for our sinnes, and then the last iudgement shall not minister vntounto vsus matter of terror, but of triumph.
Q. Js it peculiar to Gods children thus to bee sometimes perplexed with doubting of Gods fauor, and their owne saluation?
A. Yes: for first the wicked and prophane man is not sensible of his owne wants, but is presumptuous and confident, though he be notwithstanding deuoid and destitute of faith and inward holinesse.
Secondly, that the child of God is subiect to such doubtings and wauerings, it thus appeareth.Luk. 22.32. First, satan desireth to sift them only, and to spoile them of the rich treasure of grace in their minds and hearts.
Secondly, whosoeuer truly beléeueth, féeleth & findeth in himselfe many doubtings and distrustings, as the whole and sound man perceiueth in himselfe many grudgings of diseases, which if he had not health he could not féele. Hereupon we reade how many of Gods most worthy seruants hauehave doubted, yea and almost despaired.Mar. 9.21. The man in the Gospel, whose sonne was possessed with a diuel, doubted when he praied Christ to helpe his vnbeliefe: Iob 3. & 13. Dauid, Psal. 77.8, 9, 10, 11. and Psal. 116.1. Ezechias, Esay 38. and many others hauehave béene brought vntounto the pit of desperation.
Thirdly, Gods children onelyonly complaine of, abhorre and resist doubtings and wauerings, yea and pray against them, and therefore they must néeds be subiect vntounto them.
Q. What are the principall meanes to suppresse these (or the like) doubtings?
A. The consideration of these meditations following. First, it is Gods commandement that we should beléeue his manifold and precious promises,1. Ioh 3.21. which if wee refuse to doe, wee iustly defraud our selues of Gods fauour,Heb. 4.11. and of our owne saluation. Hebr. 3.18. & 19.
Secondly, the promises of grace are generall to all Gods children, and shut out no particular person:Esay 55.1. and therefore when such offers of mercy and grace are made vntounto vsus, and confirmed by the Sacraments of Baptisme and the Lords Supper, let vsus by the hand of faith apply them to our owne soules and consciences.
Lastly, that by doubting of, and calling the truth of Gods goodnesse, & swéet promises into question, we offend God as much almost as by any other sinne; for hereby we rob God of the glory of his mercy,1. Iohn 5.10 and make him (what in vsus lyeth) a lyer, because we will giuegive no credite to his promises, nor apprehend & lay hold on them.
Q. What practise is necessary for our helpe and recouery?
A. Wee must retire our selues into some secret place, humble our selues before God, make known our wants vntounto him, and entreat him to worke faith, and suppresse vnbeliefe in vsus, and he wil heare vsus.
Q. Comforts and counsell for them that stand in feare, and expectation of hell fire.
A. It is good and profitable, euen for the regenerate oftentimes to speake, thinke of, and stand in feare of hell, that they may hereby bee preserued from euill, and confirmed in goodnes. Hereupon our blessed Sauior thus armeth & exhorteth his Disciples against persecution; Feare not them which kill the body, Mat. 10.28.but are not able to kill the soule, but rather feare him that is able to destroy both body and soule in hell fire.
Secondly, there is no hell to the beleeuers, for the sting of death is taken away by Christ, the godly hauehave eternall life,1. Cor. 15.55 56. Ioh. 3.36. and are already (viz. in beginning and hope) passed from death to life, 1. Ioh. 3.14. Joh. 5.24.
Thirdly, Christ did not onelyonly (many hundred yeares sithence) by his death, and soule-sufferings satisfie his fathers iustice for vsus, but alwayes sitteth on his Fathers right hand to make continuall and effectuall intercession for vsus:1 Ioh. 2.1. & 2. Rom. 8.34. and how then can we possibly perish?
Lastly, our soules forthwith, after that they are loosed from our bodies,Apoc. 14.13. Luk. 23. Ioh. 6.54. are carried by the blessed Angels into heauen, and our bodies shall be raised in glory at the general resurrection; how then can we slauishly feare hell?