It is sufficient in it selfe but not in respect of our corrupt disposition for wee are to fauourable and partiall in â—…udging our selues but especially in prosperity and therefore God doth must some-times by his rod of correction remooue the mist of errour from our eyes round vs in the eare bring our sinnes to our remâ—…mbrance Hoâ—…ea 5 ver 15. Q But why is man more punished with sicknesse and other afflictions then all other creatures besides A. Because all other creatures reteine for the most part the order wherin they were first created but only man is become degenerate rebellious and an heteroclite â—…o that man may iustly say of himselfe that which Dauid did when he had numbred the people it is I that haue sinned and committed euil but these creatures what haue they done Secondly the brute and dumbe creatures are in their kind more sensitius of the bondage and corruption that our sinnes haue brought vpon them and more in expectation and desire of deliuerance grone vnder them then we our selues are or doe For where are our grones teares sack-cloth ashes shame compunction of heart and repentance Q. What further helpes haue we to direct vs in this duty A. Not onely to pray vnto God to reueale our sinnes vnto vs and to marke the checkes of our consciences and the reuilings of our enemies as we haue before shewed but also to frequent those that be sicke and to behold Gods chasticements vpon others and especially lazars and vleerous persons that hereby we may take notice of the vglinesse of sinne and our owne deformitie in Gods sight that wee may the more pittie the distressed and be stirred vp to be more thankfull to God for his benefits receiued The second Section Q. When all these meanes and helps of confession haue béene vsed what further course is to be taken with the sick man A. He must by doctrine admonition and by laying open vnto him Gods iudgements be made to sée the guilt and desart of sinne the curse of the law the torment of an ill conscience the vnspeakable wrath of God and the fearefull and most accursed state of the damned Q. But is it not a most blessed state for a man to bee alwayes merry and frolike to follow his pleasures and to féele no sinne or paine of sinne at all A. No certainly for of all plagues it is the greatest to be pricked and not to féele it and to be smitten and not to bée humbled And therefore as he that goeth blind-folded to execution is not happy but most miserable so neither the senselesse and regenerate sinner is at Hell mouth and discerneth it not Secondly as those maladies and diseases especially which are certaine fore-runners of death at hand are most dangerous that are least felt so those sinnes whereof wée haue no touch remorse nor repentance are most to bée feared for they send men vnawares posting and packing to hell The third Chapter 1. The doctrine of faith 2. The infinite and vnmeasurable mercies of God Ques When the sicke person hath thus applied Gods law to himselfe arraigned himselfe before the barre of Gods iudgement and made a true confession of his sinnes and hath béene brought to true contrition what is in the second place required of him An. Hée must by a firme faith be persivaded of Gods gratious presence and euerlasting loue towards him that his sinnes are pardonable and that Christ hath by his sufferings fréed and deliuered vs from the power of satan slauery of sinne feare of death and condemnation and that he also hath by his actuall obedience imputed vnto vs and apprehended by faith purchased vnto vs and prepared for vs euerlasting glory and happinesse Obiect But how can the sicke-man be perswaded of Gods fauor and mercy séeing that his sinnes are so great and so innumerable Ans. Albeit his and our sinnes quoad nos in regard of our selues be heynous yea and vncountable yet compared with GODS endlesse and vnmeasurable mercies in Christ they are but few and finite For his mercies are infinite his compassions faile not and with him is pleâ—…teous redemption in so much as we may sée in Manasses the lost sonne Paul Mary Magdaâ—…ene and diuers others â—…here sin hath abounded grace hath a â—…ounded more Questi What further reasons haue you to euince and demonstrate the â—…nitenesse of Gods mercy Answ. First Gods purpose in giuing and sending his Sonne to cure and redéeme the world and in giuing his Apostles commission and commandement to preach repentance and forgiuenesse of sinnes to all nations can neuer his voide and fruâ—…rate Secondly the natiuitie life doctrine miracles obedience death resurrection and ascension and intercession of Christ yea and the sacraments of baptisme and the Lords supper which are onely inâ—…nded and effectuall for the calling conuersion and saluation of GODS elect can neuer want their scope and proper end Q. What conclude you hence A. Though one man had committed all the sinnes that be in the world the sinne onely committed against the holy Ghost whereof no man can possibly repent and which no elect can possibly commit being excepted hée must not despaire of Gods mercy but repent him of his sinnes from the bottome of his heart and turne to the Lord and then though they were as Crimson they shall be made as whitâ—… as Snowe and though they were redde like Scarlet they shall be as wooll Q. But not-with-standing all that hath béene said many doubts difficulties imperfections and transgressions so trouble my minde that I cannot bée perswaded of the infinite extent of Gods mercies A. Propound your doubts and scruples and I will doe my best endeuour to remooue them The Sick-man I feare that the world being so wicked and men generally so vngodly prophane and irreligious that I shall fare the worse for their sake Minister Thou hast no cause to feare for the impenitencie of the whole world could not preiudice the saluation of Noah and his family nor the horrible sinnes of the Sodomites depriue Lot of Gods fauour and protection Secondly the godly are to answer for their owne sinnes onely which are all pardoned in Christ and they liue by their owne faith Gal. 2. 20. Rom. 1. 17. Thirdly as hâ—…e that wilfully closeth his eyes that hée may not behold the sunne-light cannot depriue him of the light of the sunne who openeth his eyes so another mans vnworthinesse and wilfulnesse cannot hinder thée if thou be prepared by the spirit of God from beholding and enioying Gods bottomlesse mercies 2. Obiection But I finde and féele in my selfe many wants errours imperfections yeâ—… and grose offenses Minister A. Déere brother be not discouraged thou hast more cause of triumph then of terrour For first thou committest not that shine namely of desperate malice against God and the knowne principles of Christian faith vnto death Secondly thou féelest yea and art grieued for thy sinne which is
no worke of nature but of grace regeneration Thirdly the séed and roote of grace in Gods elect is neuer wholy taken away for Gods gifts are without repentance and Christs intâ—…rcession for their encrease and preseruation in grace is alwayes effectuall Ioh. 11. v. 42. The Sick-man But my faith is often-times dead and without all life and motion how 〈◊〉 can I be assured of Gods mercy The Minister Thy faith is not extinct but only for the time ouer-clowded with the mist of sinne and couered vnder the ashes of infirmitie it is like to a trée which in 〈◊〉 winter season albeit it bring foorth neither 〈◊〉 flowre nor fruite yet it hath life and sâ—…ppe at the roote which 〈◊〉 the spring time will ascend vp and appeare Secondly God respecteth rather the qualitie of faith then the quantitie if it be a true faith though as little as a graine of Mustard séede God accepteth of it for one drop and dramme of faith is of mâ—…e force to saue then an Ocean sea of sinne and corruption to condemne Thirdly and lastly faith without present ioy and feeling is more forcible and preuailing then faith with it for it onely relyeth vpon Gods power truth and promises yea when God sheweth himselfe an enemie to vs and séemeth to kill vs we by it beléeue in God and by faith waite on him whereas it is an easie matter for a man in the apprehension of sensible comfort and ioy to beléeue The fourth obiection The sick-man But the fearfull iudgments of God such as of late years haue bin that most infâ—…tious and destroying pestilence the horrible and vn-matchable Gunne-powder treason the vnheard of breach of the sea and inundation of waters the late extreame and killing frost this present pinching and vnexpected dearth vnseasonable wether and many other publike and priuate iudgements vpon Church and common-wealth which I sée and heare of doe much dismay mée and cause me to doubt of Gods mercy Minister A. True it is that these and diuerse other punishments haue béene executed vpon vs for the neglect yea contempt of the blessed word of God and the powerfull ministerie of it for our want of zeale against the enimies of the truth for prophanation of the Sabboth for oppression of the poore for blasphemie for hypocrisie and for licentious liuing c. But notwithstanding if there be but one good man in a generation hée shall not for the multitude of transgressors be depriued of Gods mercies but finde comfort in the greatest plagues and punishments whatsoeuer Secondly though being once by faith ingrafted and incorporated into Christ yea and maried vnto Christ the author and fountaine of life and happinesse thou canst neuer miscarry nor perish For euen as the Disciples in the ship when a mighty storme for their triall and demonstration of Christs power was raised vp could not possibly perish the Lord of glory being there present in the ship so hauing Christ the Lord of glory dwelling in thine heart by his spirit how canst thou do amisse or why should thou doubt of Gods mercifull prouidence who ordereth all things for thy good The fift Obiection The sick man But my great vnworthinesse and vnthankfulnesse maketh me to suspect and feare that God will not performe that hée hath promised nor finish the good worke that he hath begun in me Minister A. This is indéed a gréeuous temptation yea the sorest of all others but this cannot hinder God from performing his promises For as the making of his couenant of grace with vs and the offer of his sauing promises vnto vs procéeded onely from his frée goodnesse and méere mercie without any respect to our workes or worthinesse so the accomplishing of his promises is to be onely ascribed to the same grace and goodnesse Thirdly as hath before bin particularized not the greatest â—…rmers and offenders in the old and new Testament haue euer by reason of their owne vnworthinesse bin denyed or depriued of Gods mercies but vpon confession of their sinnes desire of pardon and the purpose and beginning of amendment of life were pardoned and receiued into Gods euerlasting fauour Q. Is it necessarily then required of vs that we confesse and acknowledge our owne vnworthinesse A. Yes without question for hereby we are made capable of Gods mercies and blessings God doth depresse the proud and exalt the humble he filleth the hungry soule with goodnesse but the rich in their owne conceit onely hée sendeth away emptie Luke 1. 52. 15. and Christ was sent not to call the righteous in their owne opinion but sinners in their owne sense and confession to repentance Q. Séeing that God doth not simply forsake or cast off any for his vnworthinesse what vse make you of this point A. We must learne hence neuer to call Gods mercy truth and goodnesse into question but we must make it the foundation of our confidence and hope for it is vnchangeable infinite and euerlasting and thus dooing we shall haue no cause to feare euill but to looke to finde all good things in Christ our treasure husband and head The fourth Chapter Of Death and the cause of it Question VVHen the sick person is once perswaded of the pardon of his sinnes for the time past and present what further duty remaineth to be performed A. He is to be prepared and armed against the feare of death the assaults of Satan and the â—…errour of the last iudgement 〈◊〉 Q. Now that hée may bée prepared and armed against death what points are to be considered A. Seauen points specially I. what death is II. The certainty of it III. The causes and kindes of it IV. The exceptions that are taken against it V. The benefits of it VI. The preparation and furniture against it And VII what disposition and behauiour is required in death it selfe Of these in order Chapter the fift Of death his causes and kindes Question VVHat is death A. It is the taking away of life or the dissolution and separation of the soule from the body ordeined of God and for the punishment of sinne imposed vpon Adam and all his posteritie Rom. 6. 23. 1. Cor. 15. 21. Col. 2. 13. Q Doth God yet impose death as a punishment A. Yes for euery man sinneth and the very infante is not without originall corruption and therefore all must of necessity no persons order or degrée excepted at length die the temporall death Eccle. 3. ve 3. Psal. 49. v. 10. Heb 9. 27. Q. What is the procuring and deseruing cause of death Ans. Sinne whereby man brake Gods commandement Q. How was sinne first brought into the world A. Satan in the forme of a serpent perswaded Eue to eate of the forbidden aple Eue assenting to satan did eate of it and gaue it to Adam who harkned to her and thus they both of them sinned and brought death vpon themselues and all their posterity Q Why then were not Adam and
powers and abilities of his soule and body according to the rule of Gods word For the spirit and the word neuer â—…arre but the holy spirit breatheth in it and worketh by it Acts. 10. vers 44. and 45. Quâ—… In how many things dooth this first degrée of eternall life consist A. It consisteth in thrée 〈◊〉 or graces of God First in the 〈◊〉 and sauing knowledge of God the Father God the Sonne and God the holy Ghost Secondly in the swéete peace of conscience which flowing from the death of Christ is life and peace for this is the way to and the beginning of euerlasting happinesse Thirâ—…ly in the gouernment of the spirit when we assent vnto the directions of it and in acte approoue and obey them Q. But what néede all this paine and trouble Is it not enough when a man is dying to say Lord haue mercy vpon mee Ans. No for first Not euery one that saith Lord Lord shall enter into heauen but hee that doth the will of God Secondly he that prorogeth and putteth of his repentance vnto death is for the most part so be-sotted with the custome of sinne and with-all so forsaken of God that he as experience teacheth can vtter no good word The xii Chapter Of accustoming and enuring a mans selfe to dye well Question HOw shall a man bring him-selfe in fashion and accustome himselfe to dye well Answ. By the performance of thrée things First seeing that Gods corrections and chastisements are the instruments and fore-runners of death hee must humble himselfe vnder them Secondly he must begin to mortifie little sinnes that so he may mortifie the greater afterwards Thirdly hee must not let goe the fruite of the least crosse but learne to beare and endure smaller crosses and afflictions that he may be the better enabled to vnder-goe the torments of death it selfe The xiii Chapter Of the speedinesse and carefulnesse of Preparation Question VVHen and how must a man prepare him-selfe A. With all expedition and vtmost diligence Qu. Wherein must this expedition and diligence chiefely appeare An. In dooing all possible seruice to Church and common-wealth Psal. 122. vers 8. and 9. Q. Why must he take this course A. Otherwise dâ—…th for it giueth no man warning will ouer-take him and hée will wish that hée had done it when it is too late And thus much of generall preparation The xiiii Chapter Of Particular preparation Question OF how many sorts is particular preparation A. It is two-fold either false and vnperfect as is that which the Synagoge of Rome prescribeth or true and perfect as is that which all Protestant Churches teach and practise Q. Wherein doth the false and vnperfect preparation of the Church of Rome consist A. In thrée things Q. What are those thrée things or members A. First auricular or eare-confession made to a Priest Secondly the receiuing of the Eucharist or hoast Thirdly extreame vnction or anointing with oyle Q Is not auricular confession or the secret enumeration of all a mans particular sinnes necessary Ans. No certainly Q. Why is it not necessary A. First because the word of God requireth no such matter Secondly no man can possibly sound euery corner of his heart and finde out all his sinnes Ierem. 10. 23. Thirdly there was no such practise neither in the Apostles times nor in the primitiue Church for the space of fiue hundred yeares Forthly Dauid and the prodigall or lost Child had their sinnes forgiuen them vpon a generall confession 1. Sam. 12. ver 12. Luk. 15. ver 18. 19. Lastly God hath not made men absolute iudges of reconciliation but hath onely giuen them the ministerie of reconciliation Ques Wherein doth this ministerie of reconciliation consist Ans. When the ministers of Gods word doe in the name of the Lord according to his word preach declare and pronounce a mans sinnes to be forgiuen or not forgiuen The second Section Que. Is it necessary for the sicke to receiue the Eucharist or the Lords Supper Answ. There is no such extreame necessity for first not the want but the continuall contempt of the Sacrament formerly in faith receiued doth extend it selfe to the whole course of a mans life Lastly the Lorde supper is an Ecclesiasticall or publike action and therefore according to Christ his institution is to be administred and receiued in the greatest concourse and assembly of the Church Obiect As the paschall Lambe was eaten so may the Lords Supper be eaten but the paschall Lambe was eaten priuatly in particular houses therefore may the Lords Supper â—…ee likewise eaten in the same forme Ans. I answer to the first proposition that the argument is not good and the consequence followeth not For first they Iewes then could not obtaine leaue nor be permitted to assemble them-selues togeither as wee doe and may Gods name be blessed for it Secondly I answer to the secoâ—… proposition that the Pascall Lambe though it was eaten in particular houses yet it was by Gods commandement and eaten at one and the same time in all places which is all one as if the action had beene publike The 3 Section Q. Is extreame vnction and especially the anointing of the instruments of the senses in spirituall respects now necessary for the sicke Ans. No truely for it concerneth not vs at all the miracle is ceased long since and then what vse of the ceremony Obie But in Saint Iames daies they anointed the sick with oile and why may they not doe so now Ans. First because as I formerly noted all miracles are ceased but that anointing was miraculous Secondly the sicke theâ—… anointed with oile by vertue of Gods promises recouered out of their sicknes but those whome the Papistes anoint commonly die and so neuer recouer Lasty the ancient anointing was appointed and vsed for the recouery of bodily health but the Papists abuse and preuent it to false endes namely to obtaine forgiuenesse of sinnes and to procure strength and comfort against all the temptations of death and to obtaine saluation it selfe And of the false preparation hetherto The fifteenth Chapter Of the seuerall duties and branches of particular preparation Question IN what and in how many things doth particular preparation consist Ans. According to their thréefold obiect they are thus distinguished they concerne either God him-selfe or our owne person or our neighbour Q. When we are sicke what duty are we to performe towards God Ans. We must dayly seeke to be reconciled to God in Christ other-wise all other duties are of small or nons effect Quest. How must this reconciliation be sought and obtained Ans. By renewing our former faith and repentance and by repayring the deâ—…s of it Quest. What mouing cause haue we to 〈◊〉 vs vp to performe this duty An. Because ordinarily and for the most part sickenesses and diseases are sent of God in his iustice for the punishment and chastiâ—…ment of sinne Lam 3. 39. Math. 9. 2. Ioh. 5. 74. Quest. In renewing
and inlarge thy Sion and thy Ierusalem euen after my death build vp the wals of it repaire the decaies of thy Church and confound Antichrist and the vpon me yet notwithstanding I herein acknowledge thy infinite goodnesse and compassion in Christ that thou haste in slicted them vpon me not as plagues and curses as they are in their owne nature to the vnbeléeuing and vnrepentant but as fatherly corrections and chastisments messengers of death and immortallitie and meanes to prepare me for and conuay mee to thy kingdome For hereby thou my most deare Father intendest and workest mine amendment makest triall of my faith hope patience and thankefulnesse preuentest sinne to come and stirrest vp in me a desire and longing expectation of euerlasting rest happines UUherfore I most humbly beseech thée to pardon and remoue my sin the cause thereof perfit my repentance for the same increase my faith and hope graunt me strength and patience with comfort to indure this thy visitation sanctifie it vnto me and conuert it to my saluation in the end Restore me if it be thy good pleasure in thy good time to my former and perfect health that I may performe vnto Turke and the rest of the obstinate enemies of it Uouchsafe to bee a father vnto my wife children and family supply their waÌ„ts whether spiritual or boddily plant thy feare in their hearts and make them constant in all duties of holynes righteousnes that they may liue and die in thy fauor and at length be made partakers of eternall ioy and glory Giue O my heauenly father a blessed assent to these my petitions and graunt me all other thinge which thy wisdome séeeth good for me for thy sonne Iesus Christ his sake mine onely Redéemer Mediator to whome with thy Maiesty God the holy Ghost bée giuen al honour praise and glory now and for euermore Amen A thansgiuing to be vsed of a sicke man if he recouer I Yéeld render and ascribe vnto thée O Lord my God al honor praise thanks and glory for all thine infinite vnmeasurable vndeserued mercies in Christ whether they concern my body or soule this life or a better and in particular for his present benefit of redéeming my soule from death and my body from the graue that I should yet liue the longer in the land of the liuing to set forth thy glory to do more good in my calling and standing and the more perfectly to prepare my selfe for my latter end and for thy kingdome O Lord my God this is thy work it procéedeth only from thy grace and mercy and not from any goodnes or merit of mine But séeing thy might and mercy so meruailously appeareth in my recouery and I of my self am more ready to forget theÌ„ remember and to grow remisse carelesse for the time to come then to serue thée in godly feare and grow vp in grace sanctification I beséech thée to write the memory of this thy mercy in my heart w t the Diamond of thy spirit graunt me grace y t denying mine own wit wil sence I may follow y e direction of thine holy word and submit my selfe to the blessed gouernment of thy spirit Make mee a willing and happy instrument of further good in my vocation and trade of life and grant déere father that as I growe in yeares so I may grow and increase in grace and obedience that I may liue in thy feare and fauour and die in peace and then see thy glorious face and inioy the immediate and most blessed fellowship of Christ my sweet Sauiour and of all thy Saints and Angels for euermore Uouchsafe me louing and gratious father these mercies and al other things néedfull for me for the merits obedience and mediation of thy beloued Sonne Iesus Christ to whom with thée and the holy Ghost thrée persons one al sufficient God bee praise in the Church throughout all generations for euer Amen Amos. 3. 6. Ioh. 5. 14. 2. Sam. 12. Psal. 16. 7. Iob. 13. 26 Lam 3 41. Psal. 30. v. 6. Deut. 8. 2. 13. 3. Cant. 5. 5. 6 Hos. 5. 15. Rom. 8. â—…say 8. 20. 〈◊〉 33. 15 Act. 4. 12 Isay 43. ve 25. Ier. 31. 34 〈◊〉 Sam. 12 12. 13. Psal. 51 ve 3 and 4. Dan. 9 6 Luk. 18 13 Iob. 19. 25 1 Ioh. 1. 〈◊〉 Psal. 119. 59 Iam. 1. 23. Isay. 8. 20 Rom. 3 ver 23. Gen. 6 〈◊〉 5 Eph. 2 3 Iob. 33. ve 16. 17 18. 2 Chr. 21 17. Rom. 8. veâ—… 20 22. Iere. 5. v. 3. Lam. 3. ver 22. Psal. 130. 6. Rom. 5. ve 20. 〈◊〉 〈◊〉 v. 18 Gen. 7. 〈◊〉 c. Gen. 8. v. 1 Simile â—…sal 30. v. 7. 8. 9 1. Ioh. 〈◊〉 Iob. 13 1â—… Mat. 15 v. 23. ad 29. Gen. 7. 1 Mat. 〈◊〉 〈◊〉 28. Rom. 3. v. 3 Luk. 5 31. Vse Phil. 1 23 Gen 2 17 Heb. 9 27 Rom. 5 12 Rom. 5 1â—… Psa. 96 v. 〈◊〉 et 10 〈◊〉 1. Ioh. 3. 〈◊〉 Gen. 3. v. 6 Rom. 8. 1â—… 1 Tim. 2. 14. 1 Thes. 4 14. 1 Cor. 15. 51. Phil. 1. 23 Luk. 12. v. 40. Rom. 8. v. 29 Luk. 13. v. 3. 15. Rom. 6. 2 Luk. 12. 20. 21. Luk. 16. 23 2. Thess. 1. vers 9. Rom. 6. v. 23 Gal. 3. 10. A similitude Math. 26 v. â—…9 Luk. 2. ve 29. â—…om 8. v. â—…3 34. Math. 4. ve â—…4 et 7. Psal. 31. 15 Rom. 7. â—…4 Isay 57 ve 1. 2. 2 Kings 22. 20. Isa. 57 1. Math. 22. 32. Luâ—… 23. ve 1â—… 32 aâ—… 44. Luk. 23. 〈◊〉 40. 2. Tim. 2â—… 25. Luk. 13. 〈◊〉 24. Senec. lib. 3 Epist. 26. Iob. 42. 6. Ionah 4. 〈◊〉 4. 5. 1. Cor. 15. v. vlâ—… Hebr. 11. v. 9. 10. Iam. 1. 〈◊〉 Rom. 3. v. 〈◊〉 Rom. 7â—… v. 7. Hebr. 2. 1â—… Gal. 2. 20. Rom. 8. 13. Math. 7. 2â—… Luk. 13. vers 25. 〈◊〉 Câ—… 5. 〈◊〉 Luk. 5 19. Leu. 13. 45 46. Psa. 39. 1â—… 〈◊〉 2. 2. Cor. â—… Apoc. 12 Psa 6. 1. Luk. 16. 〈◊〉 5. 29. Ioh. 9. â—…in 20. 7 Act. 7. veâ—… 60. Math. 5. v. 25. Math. 10. Iosua 24. v. 14. 13. 〈◊〉 〈◊〉 1. 15. Act. 20. 28. Rom. 8. 17. Heb. 9. v. 16. Gen. 18. 19. 1 Sam 2. 30. Proâ—… 15. 16. Ioâ—… 4. 24. Rom. 8. ver 26. Psa. 31. 5. Gen. 12. 1â—… 1. 23. 1. 〈◊〉 18. 1. Cor. 4. 7. â—…hil 1. 23. â—…om 7. 〈◊〉 Cor. 5. â—…oc 14. 〈◊〉 Isay 38. 18.