fellow féeling Secondly we must helpe them with our prayers and be intercessors to the Almighty for them that he would arm them with strength and patience and direct all their sufferings for their own good and the aduancement of his blessed Gospell Thirdly we must as we haue any opportunity offered assist them with our counsell and with the wordes of exhortation cheare encourage and embolden them Lastly wée must if wee can visite them in our owne persons or at least minister vnto their necessities as Obadiah ministred vnto the necessities of an hundred of Gods Prophets in the raigne and persecution of Ahab and Iezabel and as Onesiphorus oft refreshed Paul in prison and was not ashamed of his bonds and chaines and this duety of mercy and commiseration God will neuer leaue vnrecompensed CHAP. X. Question HOw are Persecutions to be diuided A. Into persecutions of the affection persecutions of the tong and of the hand or outward action Q. What are the persecutions of the affections A. Contempt enuie hatred or malice Q. What comforts are to bee imparted to Gods Children that suffer contempt A. First it is a glorious matter to be contemned for vertue well doing for in this case wee are like vnto Christ our blessed Sauiour who was derided of Herode and the Iewes for his holy life doctrine zeale miracles c. and therefore we haue cause to reioice Secondly we must note who they are that commonly contemne vs they are either enemies of the truth or prophane worldlings who cannot discerne of our worth and excellency and that haue no knowledge and practise of true religion and vertue and therefore wee are the lesse to care for their censure for euen as pretious pearles being enclosed and hidden in base earthen shels are not seene and therefore they being not discerned are not esteemed according to their price and excellency so the wicked and prophane looking onely at the contemptible condition of godly mens persons and not discerning the grace of God in their hearts take an occasion to despise theÌ„ or else they are scorned contemned of hypocrites factious schismaticall persons who being more humorous then truely holy and more haughty then humble and wiser in their owne eyes then worthy in Gods sight doe distaste and falsly censure their brethren that are better then themselues and hereof blessed S. Paul had expeâ—ience amongst the Corinthians Secondly it is the practise of Satan and his impes thus to depresse and keep vnder Gods children that they who are famous and illustrious by the brightnes of their holinesse and vertues should bée sullied and obscured by misreports and contempt of their persons but neuerthelesse they hereby loose nothing of their inherent excellency for as a pretious iewel albeit by hogges and swine troden and trampled vnder féet abateth nothing of his naturall excellency So Gods children scorned and contemned of the wicked lose nothing of their vertues for contempt doth not hurt them but profite them Thirdly it is an vsuall matter for learned men to bee despised of the ignorant rare men of the rude and wise Sages to be contemned oâ— sots hereupon Seneca saith very well Nondum foelix es c. thou art not as yet happy if the multitude doth not moâ—ke thee Fourthly they that caâ—â— contempt vpon others vniustly shall be conteâ—ned themseluee for with what measure they mete it shall be measured â—o them againe Lastly let it suffâ—ce that God dignifieth and honoureth vs and that he hath garnished and embrodered vs with the pretious and princely graces of hiâ— spirit Q. How are we to carry our selues when wee are misregarded and contemned A. First let it be our ioy and comfort to suffer contempt and to runne through good report and bad for Christ his sake for God will in the end the more honour and magnifie vs. Secondly it behoueth vs by speaking well of all men by interpreting things doubtfull in the better part by contemning no person without cause and by our good seruice and offices towards Church and common wealth to wipe and wash away the myre of contempt flung in our faces and then in time our contempt will be turned into credite and our base estéeme into glorie Thirdly let vs striue to bee that wee would séeme to bee and also by honest meanes and by our blessed behauiour seeke to grow into the fauour and familiarity of excellent famous and eminent Personages and then we shall not bee despised but dignified and not be neglected but notice will soone be taken of vs and our eminency Lastly if good men through ignorance misreports emulation infirmity dislike and despise vs we must bee content with others to endure a common euill and in the meane time to comfort our selues in our honestie and innocency OF ENVIE Q. What is Enuie A. It is a griefe or sadnes by reason of another mans outward or inward spirituall or temporall prosperity and happines Q. How shall a Christian arme and strengthen himselfe against it A. First excellent piety and prosperity is euer subiect hereunto Secondly no friend of sincerity and vndissembled godlinesse and goodnesse did euer want this exercise for as the shadow doth follow them that walk in the Sunne so doth Enuie follow and pursue them that are noble and noted for learning wisedome and well doing Thirdly it is better to be hated then vnhappy and to bee maligned then miserable Fourthly to enuie greatnes and goodnes in others argueth a base raskall and satanicall disposition for first they enuie those good things in others which themselues want secondly they doe but pricke stabbe and wound themselues with their owne weapons thirdly they hood-winke or cast dust into their owne eyes that they may not behold and discerne Gods graces in others Fifthly the enuious person is the cause of greater good to him that is enuied for by his carping and deprauing of others the vertues of the person â—nuied are brought vpon the stage and made better known but the spitefull and enuious person doth nothing but some out his owne shame Sixthly they are tormenters of themselues and worke their owne ruines for as the moath doth consume the garment rust the iron and the viper eateth out and consumeth the bellie of her that conceiued her so doth enuie at leÌ„gth and by degrees wast and destroy the possessor Lastly the euils that they wish to others they haue themselues and encrease vpon themselues Q. What vse are we to make hereof A. First let vs leaue enuious men to themselues and suffer them to torture and torment their soules and bodies Secondly the more that we are enuied and maligned for zeale in pure religion and for well doing the more let vs bée stirred vp to the practise of religion vertue for wée shall by no meanes so much vexe and torment enuious persons as by our well doing Thirdly if wee cannot otherwise auoid the tempest and storme of
greater crosses and corrections for euery sinne séeing it is committed against an infinite Maiestie doth in it owne nature deserue death and therefore wee must the more patiently endure smaller crosses Fifthly we by impatiency highly offend our God and cause him to handle vs more roughly then he would otherwise doe Lastly if wee constantly waite Gods leasure and entreate his helpe hee will either encrease our strength or decrease our crosse he wil either amend vs by it or else end it Q. What heauenly nepenthes or doctrine haue you against the Crosse A. First it procéedeth from the speciall prouidence and heauenly disposition of God for he createth euill namely of punishment who is he then that saith and it commeth not to passe and the Lord commandeth it not Secondly the crosse is the ensigne and ornament of Gods children their cup their part and portion and the rode way to heauen Thirdly the crosse doth dead and destroy sinne in vs and mortifieth euill affections It is like lightning and thunder to purge the corrupted aire of our hearts and minds It is a file to scoure away rust from our soules a purgation to expell ill humors and like the gold smiths fire to consume the drosse of vanity in vs. Fourthly it doth exercise and cause to grow and encrease the fruits of the spirit and the precious graces of faith hope loue repentance patience for as snow and frost by containing the inward heat in the earth and increasing it causeth the séede cast into it to spring more prosperously so the gifts and graces of Gods children the more that by the crosse they séeme to be smothered and suppressed the more they breake foorth and are encreased Fifthly God will heereby trie the faith of his children towards his maiesty their loue towards their afflicted brethren and their patience towards themselues Sixthly God is with his in trouble in fire and water hee comforteth and strengthneth them he perfecteth his power in their infirmities and at length turneth their sighes into singing their mourning into mirth and their trouble into triumph Lastly the afflictions of this present life are not worthy of the glory that is to be reuealed Q. What duties are we to performe vnder the Crosse A. They either respect God or our afflicted brethren Q. What duties must wee performe towards God A. First we must submit our selues patiently vnto his discipline and correction otherwise if we striue and struggle against God we offend him and so encrease our paine and trouble no otherwise then he that strugleth with a burden on his shoulders doth the more afflict and disease himselfe Secondly we must repose our whole confidence in him and waite his leasure vntill he haue mercy on vs. Lastly when God hath deliuered vs we must returne vnto him all the glory and praise of it for this is the tribute that we owe vnto him and the impoâ—â— that he requireth at our hands Q. What duties must we performe to our afflicted brethren A. First we must neither iudge wiâ—ked and vngodly men to be blessed and happy because they liue for the present in pompe pleasure and prosperity nor falsely and foolishly censure condemne the nation and generation of Gods children that sincerely serue him and are deare vnto him by reason of their preseÌ„t aduersities maladies and miseries for ordinarily the wicked in whoÌ„ God hath no portion receiue all their pleasure and comfort in this life the godly here feele all their paine and suffer all their miseries that the wicked in the world to come may inherit vengeance and the godly eternall ioy and happinesse Secondly farre be it from vs to disdaine despight or despise Gods children in tribulation much lesse let vs aggrauaâ— their afflictions but let it be our practise to coÌ„dole with them to pity pray for and refresh reléeue them Heb. 13.3 Am. 6.6 CHAP. IIII. Of common crosses and particularly of warre forraine and domesticall Question HOw are crosses to be diuided and distinguished A. They are either such publicke and priuate euils which are common to Gods children with the wicked or such temptations crosses and troubles that are proper and peculiar to Gods seruants Q. Which are those publicke euils to which good men and euill are indifferently subiect A. Warre plague famine oppression losses pouerty cosenage or deceit it Q. With what comfortable perswasions shall wee solace and support our selues in time of warre A. Albeit hostility and warre is a sore iudgement and the sword be more grieuous theÌ„ either famine or pestilence yet Gods children want not their consolations For first the sword of the enemy commeth not by chance but by Gods direction and appointment and that not onely for the triall and exercise of Gods children but for the punishment and destruction of his enemies Secondly the enemies rage and fury is not of a boundlesse extent but limited restrained ordered by the diuine prouidence for our good Thirdly though our enraged enemies doe or may sometimes yet not without Gods permission kill our bodies yet they cannot kill our soules nor depriue them of Gods fauour and his kingdome Fourthly neither sword war nor persecution can part the godly from their indissoluble vnion with Christ nor take them out of Gods handes and protection Fiftly if our cause bée good if the defence of our selues be vndertaken by aduise and counsell and withal we call vpon God for valour wisedome and victorie the successe cannot be but good neither néed wee feare the great multitude against vs for the battell is not ours but the Lords Sixtly though God sometimes to shew his iustice that he doth not winke at sinne but punish it vseth the enemies malice in the temporall ouerthrow of his children yet he doth withall shew his mercy in rescuing and sauing many and in turning the punishment of sinne in his children into a medicine and soueraigne salue Lastly God by the euils of warre wil cause vs more to desire peace and quietnesse and when wee haue obtained it the more to estéeme it and to bée thankefull to God for it For as the nights darkenes maketh the light of the Sunne more desirable as vallies set out the mountaines the champion country commendeth the woodland so doth warre declare and make knowne the excellency of peace Q. But what if in a lawfull war and in a good quarrell we now and then bee foiled and ouerthrowne how shall wee comfort our selues and what course shall we take A. First wee must know that by reason of Achans sinne that had stollen a Babylonish garment two hundred shekels of siluer and a wedge of gold the Israelites were put to flight by thâ— men of Ai and the Beniamites twice ouercame the Israelites that had a good cause because they fought not in faith nor repented them of their sins as they did afterwards wherefore wée must
drink apparell in al rankes and orders of men Q. Who are principall outward meanes to encrease dearth and famine A. Amongst the rest enclosers of ground when they conuert so much aâ—able ground into pasture that there is not ground enough for tillage SecoÌ„dly monopolists or ingrossers Thirdly badggers forestallers Fourthly hoarders of Corne. Fifthly transporters of it beyond the Seas Lastly oppressors of the poore namely such as either denie them their wages or take and retaine their pawns pledges or those that vpon aduantage of the pooremans distresse buy his land goods liuing c. Q. What is the deseruing and procuring cause of dearth and famine A. Sinne and disobedience in generall Q. What are the particular sinnes which moue the Lord to send dearth famine Ans. First Idolatrie and corruption of Gods seruice and worship Deut. 28. 11. Secondly Atheisme and the contempt of Preaching Ier. 11.21.22 Thirdly when men being addicted to the world and their own gaine do altogether neglect the building of Gods house the reformation of his Church Fourthly Periury false oathes and the breaking of lawfull oathes Fiftly couetousnesse oppression of the poore and enclosing of the common grounds Sixthly cruelty towards the poorâ— and the wronging of them by falsâ— waights and measures Micah 6.10 Seuenthly pride in Princes and Râ—lers 2. Sam. 24. Eightly surfetting and drunkennesse Ioel 1 5. Lastly neglect of tith-paying and of maintaining the holy Ministry Q. Why doth God this way sundrie times trie and chastice his owne children who doe not sinne contemptuously oâ— with an high hand as wicked men doe A. First there is naturall corruption in them which deserueth this chastisment especially when as sometimes it commeth to passe it breaketh out into blaines and grosse sinnes Secondly God by correcting them in their bodies preuenteth in them more greeuous enormities and saueth them from eternall destruction Q. What vse is to be made heereof A. Let the wicked and profane tremble feare and betimes returne vnto God for if God correct small faults so sharpely in his own deare children how much more will he punish them that sin so presumptuously Q. What spirituall meditations are necessary to comfort our soules in time of dearth and famine A. These or the like following First we must know that it is Gods hand and that it commeth not by the will of man much lesse by chance and therefore we must repent and patiently endure this correction Secondly God by dearth and scarsitie doth preuent his children from committing many sinnes such as are riot excesse gluttony drunkennes for as a Physition letteth his patient bloud to preuent diseases in him so dealeth God with his children in this chasticement Thirdly God in the time of dearth doth not pine and starue but prouide for and quicken his children and seruants Thus in time of famine God made Ioseph the meanes to nourish his father Iacob and his brethren Thus he fed Elias by an Angel yea by a rauenous Rauen thus he multiplied the oile and meale to the poore widow of Sarepta thus for forty yeeres space hee fed the Israelites in the wildernesse with Manna from heauen thus God prouided for Elimeleks his wife and children and for the noble Sunamite and no maruell for if God féed the fowles of heauen yeâ— the young Rauens that cry vnto him how much more will he féed his sonnes and seruants Fourthly neither in this nor any other euill will God tempt them aboâ—â— their strength for he intendeth their reformation and not their ruine but iâ— they repent and pray vnto him he will mitigate if not remoue the dearth and famine and in the meane time féedâ— them Fifthly if God kéepe them shoâ—â— of these earthly thinges yet hee giueth them farre greater giftes namely faith hope charity assurance of saluation c. Lastly if God sometimes permit their bodies to pine as we haue an example in Lazarus and in some of the persecuted Israelites in the time of Antiochus yet he doth sustaine their spirits with patience and féed their soules to saluation with the hidden Manna of his word Q. What duties are there in such â— distresse to be practised A. First we must confes acknowledge and bewaile our sinnes the cause thereof we must beware that we contemne not Gods word nor abuse his good creatures and we must withall intreat the Lord to lessen or take away this plague and in the meane time suffer this correction with patience and thankfulnesse Secondly if all outward helpes faile vs yet let vs hold fast the hope of mercy and saluation and then we shall finde ease and refreshment in our troubles Thirdly Ministers and Preachers must endeauour to make the people to féele the gréeuousnesse of the calamitie to stirre them vp to repentance and patience and exhort the rich to liberalitie Fourthly rich men must regard pitie and reléeue the poore they must sacrifice on these altars they must fil these empty vessels and let the fountaine of their liberalitie runne out vnto them Lastly magistrates and rulers must not only prouide against dearth but also suppresse monopolists engrossers badgers transporters of graine hoarders of corne c. for Vae illis c. Hi sunt mercatores humanarum calamitatum that is woe vnto them that enhance the price of victuals for they are hucksters of humane miseries CHAP. VII Of Oppression Worldly losses Pouerty Question WHat coÌ„fortable theoremeâ— doth Gods word afford vs against wrong iniury and oppression A. First it is the part of good men rather to suffer iniury then to offer it Secondly the wrong done redoundeth to the hurt of him that doth it Thirdly if men cannot or will not right vs yet our God can and will auenge such indignities and therefore we must commit commend our cause vnto him yea and wait his leisure Fourthly wee haue the Saints of God for our companions herein anâ— therefore we may not iudge our selues forsaken as those that are singled out to these abuses Fifthly if Gods people doe but sigh and groane vnder their burthen he will come downe yea and ease and deliuer them Sixthly oppression maketh a wise man mad Seuenthly oppression of the innocent and the indignities offered to iust men enter into the eares of the Lord of hosts and cry to heauen for vengeance Seuenthly they that defraud and oppresse others must looke to receiue the like measure againe in Gods powerfull iustice Eighthly God will hereby try and proue whether that we will blesse them that curse vs and he will haue our vertues of loue and patience to be more eminent and conspicuous But if we carry a cankred affection and especially if we will requite euill with euill then doth God discouer vnto vs our corruption which we must labour to pull out if we will be the masters and conquerors of it Lastly we must meditate vpon Gods gracious promises and his iust
and couetousnesse for it choaketh the seede of the word and as for worldly riches though a man haue aboundance of them yet his life standeth not in them Lastly to chastice and correct them and to cause them to see and be sorry for their error for that they in their prosperity were puffed vp and withall slacke and negligent in reléeuing the necessities of their brethren and also as all earthly things are changeable and vaine to make them more seriously to séeke the things aboue and that enduring substance that is laid vp for them in the heauens Q. How and wherein shal they comfort themselues that are despoiled of their worldly goods A. By considering first that all these outward things to speak properly are none of our own and none of the true spirituall riches which can neuer be taken from vs for they are subiect to the danger of théeues robbers fire shipwracke and therefore these temporals are to be had in the lesse regard Secondly they shal nourish no parasites flatteres and smel-feasts and all such vermine and vulturs shall neuer hurt them Thirdly by the losse of them they are fréed from all thoughtfull care in getting and in keeping them Fourthly he that enioyeth them the longest must of necessity part with them in death and then he knoweth not what will be come of them nor into whose hands they will fall Fifthly God can make vs gainers by our losses and restore our goods double vnto vs as he did vnto patient Iob. Sixthly al necessities and wants shal be abundantly supplied at the day of the general Resurrection and therefore they must in the meane time possesse their soules by their patience Seuenthly God hath but taken away his owne and therefore wee must not be discontent with Gods doings but be patient and thankeful Eightly ill gotten goods shall not prosper nor long continue in the theeues or robbers hands Ninthly if they be learned they must comfort themselues in that for they carie it about them and it cannot be lost Héereupon Bias wisely said omnia mea mecum porto So also their vertues cannot be taken from them whereupon Stilpon the Philosopher when his Countrey was taken and his wife and children perished in the common fire when Demetrius the Tyrant asked him whether he had lost ought he answered that he had lost nothing for saith he all my goods 1. learning vertu are in me Lastly as saith an ancient Philosopher qui se imo qui Christum habet nihil perdidit Q. What vses are we to make hereof A. First wee must perswade our selues that all these losses and dammages fall out for our good for God disposeth them to the best aduantage of them that loue him Secondly Christ our blessed Sauiour was stript of all that he had and became poore to make vs rich and therefore let vs not take it scornfully to bee made conformable to our blessed Sauiour Let vs learne and practise patience that after that we haue done the will of God we may receiue the promise Thirdly we must looke to receiue euill things from God as well as good and to obey God as well when he correcteth vs as when he comforteth and bestoweth good things vpon vs. Fourthly let vs not trust in goods lands liuings money for these wil faile vs and may soone be lost but let vs trust in the Lord who wil neuer faile nor forsake vs and let vs whiles wee enioy these earthly things like good stewards and disposers of Gods gifts with which we are betrusted bestow a good part of them on the poore and needy and then we shall not loose them Fiftly the losse of our pretious time which wée ought to redéeme and of our good name should more trouble vs then the losse of our worldly wealth and wee must much more bewaile our sinnes the causes of our miseries thē our hinderances and losses Sixtly it is certaine that the wicked that be the instruments of our decay or vndoing shall not long enioy that which they haue vniustly gotten from vs but pay swéetely for them in the end Lastly wee must not so much looke vpon the outward instruments of our woe as vnto God who doth order turn all to our solace and saluation in the end CHAP. VIII Of cosenage falshood and deceit Question HOw shall they that in bargaines coine couenants promises are gulled coosened and ouerwraught comfort themselues A. First it is better to be deceiued then to deceiue and to bee a patient in this point then an agent for it is simplicity rather then sinne to be deceiued in outward matters Secondly as it is a signe of a man truely regenerate to haue his spirit without guile viz. in duties towards God men so it is the brand of a wicked man and of a corrupt disposition to be a deceiuer and hereupon they are compared in the Scriptures to Foxes They are lyars and therfore children of the Diuell who is the father of lies Thirdly there is no man especially if he be an honest and a good man that is not in this false and cunning world deceiued beguiled deluded for now craft raigneth deceit dominereth faith is fled out of the country Fourthly the wicked by their cunning fetches and crafty collusions shew that they haue no faith in God nor truth of grace in their hearts for in scripture crafty and deceitfull men are branded and noted alwaies for euill men Fiftly God neuer blesseth the crafty man but crosseth and curseth in the end all his vndermining and subtle practises whereas contrarily some liue simply and vse no deceit and these prosper in all things Lastly they that deale falsly with vs were neuer our friends for then they would not collogue with vs nor cosen vs but deale plainly and iustly with vs and why then should the displaying of falshood so trouble vs Q. What vse are wee to make hereof A. First we must striue against the streame of the worlds corruption our hearts and words must accord we must not make shew of one thing and doe another like him that roweth in a boate that turneth his face one way and goeth and is carried another way Secondly God our heauenly Father is true plaine simple in his nature attributes words promises c. and deceiueth no man therefore as children borne of God wee must imitate our heauenlie Father Farre be it then from vs to conuert that wit and vnderstanding that God hath giuen vs for the good of mankind to the hurt and vndoing of others for this is to bée like the Diuell and to become his flaues and schollers Thirdly the more glosing and deceitfull that men are the more let vs beware of them and haue no familiar conuersement with them they haue hony in their mouthes but poison in their hearts and wiles in their works Fourthly let vs not beleeue any whose faith is suspected and by the losse of
by his spirit if so be that they feare him and beleeue in him Thirdly they must be of pure conuersation and reuerence their husbands the hidden man of the heart must be vncorrupt with a méeke and quiet spirit and subiect themselues vnto their husbands and then they shall either win them or at least leaue them without iust defence of themselues or excuse Q How shall good husbands comfort themselues when they are maried to euill and vnquiet wiues A. First it may be they were rash in their choice and did not consult with God by praier and with good men by conference about it Secondly Dauid Iob Moses c. were this wâ—y somewhat crossed and this is almost a common euill and therefore the more patiently to be vndergone and if we cannot so well practise patience we must during the tempest of chiding absent our selues and retire our selues into some priuaâ—e place Thirdly they must acknowledge that they are thus crossed for their sins and therefore they must the more willingly beare the burthen of their offences Fourthly if they can endure raine and smoak in their houses why not then their wiues Fiftly they must either by gentlenesse good perswasions and admonitions reforme their wiues for then they make them better or else they must beare with their infirmities and so they make themselues better Sixtly let their own consciences bear them witnesse that they faile in no dutie of godlines and loue towards them theÌ„ let them commit the matter to God and what know they whether at length they shall conuert them or not Q. How shall good parents comfort themselues that are troubled and crossed with euill and disobedient children A. First goodnes and vertue in children is not naturall but from aboue commeth not from their first birth but from their second for that which is borne of the flesh is flesh that which is borne of the spirite is spirit and hereupon many good men haue had euill children as Abraham had his Ismael Isaacke had his Esau Dauid his Absolon and Amnon Hezechias his Manasses Secondly sometimes Parents are punished in their children partly because they haue beene disobedient to superiours and to their owne parents and partly because they haue béen negligent in teaching correcting and bringing them vp Thirdly all children are not predestinate to saluation as we haue Elies sons Hophni and Phineas for examples and therefore we must not looke to haue all good and holy for iustification and sanctification followeth onely election and is not common to all Fourthly parents must giue their children holy example and when they are young bend and bow them bring them vp in the nurture and information of the Lord and then if they proue not good their vngodlinesse shall neuer bee imputed to the innocent parents Lastly though for the present they be euill and desperate yet hope wel of them and pray for them and vse all meanes constantly for their amendment then leaue the successe to God the changer of the hearts Q. How shall vertuous children comfort themselues that are crossed with vnkind euill and irreligious parents A. First sometimes seuerity in Parents is for their childrens good who if the parents should not sometimes grow vnkind they would forget God and themselues Secondly we must beare with excuse their infirmities as farre as wee lawfully and honestly may attributing it to old ogeâ— choler melancholy c. and therefore we must either speake gloriously of them or kéepe silence Thirdly the more degenerate and irreligious that they be the more by our humility dutifulnes good exaâ—ple and prayers we must labour to reclaim and winne them Fourthly we must note that our parents haue authority power ouer vs and not we ouer them and therfore we must beare with their manifold infirmities Fiftly let vs ascribe it to our sins and want of duety and reueence to them that we find them otherwise then wee expected Sixtly if we faile in no duty towards them yet wee must remember that good Ionathan was the sonne of wicked Saul Ezechias the sonne of wicked Ahaz and zealous Iosias the sonne of Idolatrous Amon who were no doubt much crossed by and grieued at their vngodly fathers yea and tempted by them Q. What comforts are fitte for good Masters that are crossed by euill and vnfaithfull seruants A. First they must sée and consider whether that they haue giuen them good example and haue béene carefull to traine them vp in true religion and godlinesse otherwise they are as much in â—ault as the seruants and if they performe all offices vnto them they may or will proue like the Captains seruants that attended at his becke for when hée bad any to come he came when to go he went and when he bad him do ought he did it Secondly they must partly by gentle admonitions and partly by seasonable corrections labour to reforme their misdeamenours if this will not serue if thou haue hired many seruants lessen the number of them and they will the better agrée and thou shalt not bee enforced to put them away but if thou haue few and they be incorrigible put them away as Sarah turned out Hagar and Dauid resolued to haue no slanderer no proud no deceitfull nor lying seruant to abide in his house and as the Lord of the vniust Steward expelled him Thirdly henceforth be more aduised in thy choice and when thou hast good faithfull seruants entreat them kindly and according to their good seruice and deserts doe vnto them that is iust and equall knowing that thou also hast a master in heauen Q. What comforts and instructions are meete for diligent and dutifull seruants that either are wronged misused or at least vnkindly entreated by euill Lords and Masters A. First many right good and trusty seruants haue béene not onely vnkindly but also cruelly entreated both of ancient of latter times Thus was Hagar seuerely handled by Sarah Iacob collogned withall and deceiued by Laban Joseph put out of seruice wrongfully imprisoned by Potiphar Dauid persecuted by Saul and therefore no strange matter hath befallen them Secondly the more griefes wrongs they endure for conscience towards God and for well doing the greater praise and reward shall they receiue from God Thirdly their hard seruice or bondage will one day end Fourthly that they are Gods fréemen for his seruice is perfect freedome Lastly that God in time will right their wrongs and requite them that misused them for he is no respecter of persons Q. What duties are they to performe A. Seruants must feare God vse all good meanes to gaine their fauours and obey them as well in their absence as in their presence in all lawfull actions and doe them seruice as vnto the Lord if their masters wil not yet relent they must comfort themselues in their innocency and recommend their cause to God whose freemen they are
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 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 vnto God then God will giue grace to the humble and accept the will for the deede 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 vpon 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 wheÌ„ God for the time delayeth either to remoue or to mitigate inward or outward afflictions A. First that God is the author of them and not man onely or principally and that he turneth them in the end vnto the speciall good of his children Rom. 8.18 Secondly 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 haue 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 vnto them Fifthly God is present with his in trouble he by his spirit doth instruct direct comfort and strengthen them and â—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 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 vpon 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 euery 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 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 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 yea and flie vnto Christ and take vpon him the yoke of his fatherly correction and then he shall finde rest vnto 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 vnto the hands of their masters and as the eies of a maiden vnto the hands of her mistresse so his eies must wait vpon the Lord his God vntill hee haue mercy vpon 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 haue his quietus est Fourthly he must consult and be aduised by the Ministers and Preachers of Gods word to whom he hath giuen the tongue of the learned 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 vpon Christ in whom alone he shall finde peace 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 vpon 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
to feare any false or abused excommunication Q. What if wee in the country or kingdâ—me where we dwell see the poore oppressed and innocency defaced how shall wee then keepe and preserue our selues from being scandalized A. First if we sée in a country the oppression of the poore and the defrauding of iustice we must not be astonied at the matter for the highest séeth and regardeth it Secondly if we looke for a Church or State without spot taint of error and iniustice we must seek it in â—eauen only where all things are established in an absolute and eternall order and perfection or else we must get vs into Mauqsun or Sir Thomas More his Vtopia where we shall finde such a state and policie Thirdly in this distresse wee must haue recourse vnto the magistrate his helpe and when one faileth or neglecteth vs we must séeke to another Lastly if we sée all outward meanes to faile we ought to call and cry day and night vnto our God we must make him our iudge and reuenger and wait vpon him vntill he right vs and then though hee seeme to vse long patience towards our aduersaries he will auenge vs and that quickly Q. Why doth God so sharpely censure and so roughly handle his iust and innocent children A. First no man is innocent before God for there is no man that sinneth not if God straitely marke mans iniquity who shall stand and no flesh by his owne workes can be iustified in Gods sight so that the all-piercing eye of the almighty that is tenne thousand times brighter then the sunne and clearer then crystall can if it please him find sufficient matter to condemn them in their begunne iustice and innocency wherefore we must not thinke them to be altogether vncorrupt in this wicked world as the fish that liue in the salt sea their own element nothing sauour of the saltnes of it but that they in part are tainted with the worlds corruption Secondly God will not haue his children peruerted with the worlds sinnes much lesse perish with them and therfore hee doth thus seuerely and that sundry times scourge and chastice them for he would haue them with this salt water of trouble to wash out the spots of sinne Thirdly man is no equall Iudge of mens sinnes and so of their afflictions but wee must reserue the censure and iudgement hereof to God onely for hee onely eyeth mans secret sinnes and can and doth righteously censure and punish them but man is so farre from finding out the number and nature of secret sinnes that hee in the cloudy myst of his owne ignorance can hardly discerne the quality and desert of notorious offences and those that are already brought to light but onely taketh notice of certaine outward tracks impressions and actions And therefore wee must not thus without cause complaine nor picke quarrels with God Almighty Lastly God would hereby affright the wicked if not reforme them for if iudgement begin at the house of God what shall be the end of them that obey not the Gospell and if the righteous bee scarsely saued where shall the vngodly and sinner appeare Q. What vse are we to make of Gods proceedings herein A. We blind sinners must not take vpon vs to iudge of the guilt and to determine of the circumstances of mens sinnes and of their estate before God but we must referre the iudgement hereof to Gods all-séeing eye and to his sincere iustice Secondly in such hidden and intricate causes and cases that are vnknowne vnto vs wee must shut our mouthes and suspend our iudgementes for who are we that condemne an other mans seruant for he standeth or falleth to his owne master Lastly if God seem to deale extreamly with vs we our selues then must sâ—â— the remouall of this imputation searchâ—â— sift into our owne wayes and call tâ— our remembrance what duties commaunded we haue omitted and what euill things forbidden we haue committed and how that God in his strict iustice might condemne vs for the least offence and then wee shall admire God patience that hée handleth vs so gently and doth in his bottomlesse mercy passe by and pardon so many imperfections and offences in vs. Q. But forward men in religion and many noted professors by their loose life and practises of iniustice offend many simple hearted men and weake yet well affected Christians what preseruatiue is now to be vsed A. The due meditation and practise of these Canons and conclusions following as namely First many professors are not so bad as the world would make them a mole hill in them is made a mountaine and a moat is made a beame their infirmities like spots in white paper or fine linnen are soone espied and noted but prophane people are not obserued and their grosse sinnes are silenced and suppressed Secondly if any or many vnder the cloake and maske of zeale labour to couer their practises of deceit couetousnes and iniustice c we must know that the visible Church of Christ is compared to a field wherein is not onely wheate but tares to a garden wherin are both good herbes and also wéeds and to an house wherein are not only vessels of gold and siluer but also of wood and earth and therefore if wee looke that all professors should be without fault or infirmity and all should be good and none euil we must looke for them in heauen onely and not in earth where are more euill then good men Thirdly the diseases and sins of the soule are not contagious as those of the body are for the soule is not infected vnlesse it giue a consent and allowance to other mens sinnes and therefore let vs keepe our selues frée from their sins and then we néede not to bee scandalized at their euill dealings which wee cannot helpe Lastly euery man must beare his owne burden and answere for his own sinnes and therefore let vs rather correct our owne sinnes then be scandalized at other mens faults and let vs striue to bee perfect in an euill generation Q. What practises are necessary in such a case A. First we must beware that wee doe not without cause censure and condemne such and if we find them faulty and hereupon reproue them that we bée not as bad and worse our selues Secondly if many vary much from their sacred profession and bee workers of iniquity for the preuention of this offence wee must know that we are to walke rather by rule then by example rather by the Canon of Gods word then by custome Lastly it is our duty to reproue pitty and pray for such offensiue professors Q. How shall poore and weake christians confirme themselues in the faith or preserue themselues from defection when many noted and notable persons that seemed pillars reuolt from the sincere truth of Religion A. First they that fall away from the substance of true religion and
forsake the assemblies and fellowship of the Saints in the vse of the word prayer and Sacraments were neuer well rooted in it â—or had they beene no wind or tempest could haue ouerturned them they were onely Meteors or blazing starres soon extinct but not true starres for then they had continued in their firmament and no night of afflictions could haue put them out for if they had béen of the Church they would haue continued in it 1. Joh. 2.19 Apoc. 13.8 Secondly they neuer receiued the loue of the truth and were neuer soundly grounded in the principles of Christian faith and therefore they were apt to be seduced with the poiâ—on and efficacy of errour For as the fire burneth nothing but that which is combustible and apt to bee consumed so heresie infecteth none but such as neglect the means of knowledge or that denie the power of godlinesse in their hearts and liues Lastly God will by their reuolting take an occasion the more iustly to damn them and to trie and make known the constancy of his children who neuer doe wholy or finally fall away from faith Q. What duties are wee to performe to preuent an apostasie in our selues A. First because eminent persons by their fall like oakes beare downe all things that lie in their way let vs beware of their company and communication Secondly let vs beware of the beginning and occasion of Apostasie and for our direction herein pray for the spirite of reuelation and strength and in no wise neglect the ministerie of the word sacraments Q But how shall a nouice a weake Christian perswade himselfe of the truth of his sincere profession when hee seeth and heareth that sundry learned men die in defence of Idolatry and Popery A. First no Heretickes though they dy in defence of errors are martyrs but all Papists are heretikes for the obstinate maintaining of iustification by works inuocation and adoration of Saints and Angels worshipping of images and especially of their breaden God denying the sufficiency of the canonicall Scriptures are so many heresies Ergo Iesuites Seminaries and popish Priests that are put to death by the Christian magistrate are no martyrs Secondly Non poena sed causa facit Martyrem they that bâ—are the Crosse and follow not Christ are no Martyres of his and therefore most damnable is the condition of Iesuites Seminaries who die for treason and not for truth and not for testimony of a good conscience but for the wilfull trangression of Christian Lawes Thirdly their suffering is of no account before God for they want charirity which appeaeth in this that they are vtter opposites and aduersaries to the Gospel of Christ and the sound professors of it Fourthly they being no true members of the Church of Christ but rather incurable persecutors of it and being slaine out of the Church doe not winne the crowne of their faith but the reward oâ— their felly Lastly true Martyrs ascribe all the glory of their redemption and saluation to Gods mercy in Christ onely but popish martyrs glory in their owne works though neuer so vile vnperfect they make them expâ—atory for sinne and to me â—t saluation Q What vse are we to make hereof A First wee must distinguish and rightly iudge betwéene true martyrs and false ones which wee shall be enabled to doe by obseruing these rules following First true martyrs die in defence of the substance of pure religion but false martyrs suffer and die in defence of error heresie and idolatry Secondly true martyrs at their execution shew sorth singular patience in their words testimony behauiour but false martyrs either are outragious and impatient or at least by Art doe stupifie and dead their flesh that it may become insensible of paine Thirdly true Martyrs die holily couragiously ioyfully without all feare and doubting of the truth of their cause or of the certainty of saluation but popish martyrs die many times irresolued and astonied Fourthly true and Euangelical martyrs are holy chaste innocent feruent in praier and diligent in their ciuill and Christian callings but the like cannot be verified of the popish martyrs Lastly God at the death of true martyrs hath sometimes wrought strange and wonderfull works as to speake when their tongues haue béen cut out and to be vntouched of the fire albeit oile were put into it but in the popish martyrs no such accidents haue fallen out Secondly let vs sée and be resolued by Gods word that our cause is good and for Christ then let vs suffer as coÌ„fidently yea much more comfortably and happily for the truth then they for Antichrist and superstition knowing that our end shall be blessed Q. When factions diuisions schismes grow and preuaile in the Church what are we to iudge of that Church and how is a Christian then to arme himselfe A. First wee must remember that where the truth many times most â—lourisheth there Satan laboureth to make rents and diuisions and to sow tares amongst the good wheat Secondly the Church of Corinth was a notable Apostolicall Church and yet there were many factions in it Thirdly wee must not separate our selues from such a Church except it erre in the fundamentall points of faith and true religion but we must herein comfort our selues that this schisme is without heresie Fourthly as long as there is error in iudgement and péeuishnes in affection wee must looke for nothing else but schisme Fifthly schismatikes that depart from the communion of the faithfull and from the participation of the body and bloud of Christ indanger their owne soules Lastly God permitteth diuisions factions and schismes in the Church that the faith and loue of his children might be tried now their faith is tried whiles they stumble not nor suffer themselues to be seduced and their loue and charity is tried in admonishing them that are the authors and occasioners of these sidings schismes diuisions Q. What vse are we to make hereof A. If wee be men in authority wee must betimes striue to roote out and remoue out of the Church whatsoeuer may iustly minister an occasion heereof Secondly Ministers must by doctrine and writing note and confute those diligently which cause diuision and offences contrary to the doctrine which they haue receiued and auoid them Rom. 16.17 Secondly if wee be but priuate persons we must beware of pride and selfe-conceitednes lest we rashly condemne a true and notable visible Church for defects and imperfections in the doctrine and practise of discipline or Church policie and so without sufficient cause make a rent from the same and hereby disturbe the common peace for we must not depart from it vntill it depart from Christ. Lastly we must by praiers sutes supplications teares and amendment of life labour to procure better reformation in Church and Commonwealth and if we cannot attaine it when wee would then let vs in the meane be a discipline to our selues and execute it amongst
our families and let vs passing by the imperfections of a Church bee thankfull for and make vse of the good things of it for it is better to enduâ—e an inconuenience and couer an infirmity then by any publike opposition to make a rent in the Church Q. How shall a man comfort himselfe that liueth amongst euill vnquiet and irreligious neighbours or what duties must he execute and performe A. First of all hee that hath a good neighbour hath as we say a good morrow but an ill and vnquiet neighbour is like a beare a lion a tiger a viper and therefore some euill by reason of an ill neighbour and herein we must learne either to win him to endure him or else if we can conueniently to get our selues far from him Secondly if we would dwell néere no ill neighbours we must get our selues into some wildernesse Thirdly we must beware lest we be as bad or worse our selues for euery man is a sharp censurer of others but he is a pâ—rtiall Iudge of himselfe Fourthly it may be that a man hath béen harsh and sharpe to his neighbour and therefore he is iustly plagued with such an one himselfe Lastly let vs be innocent as dones giuing no iust occasion of oftence vnto him but rather praying for him and endeuouring to winne him by kind offices but let vs be wise as Serpents to beware he doe no mischiefe against vs. Q. How must they arme and comfort themselues that are forsaken beguiled abused and betrayed by their reputed friends A. First they must remember that the world hath not wanted such euill examples and pernicious presidents was not the caitiffe Cain false and traiterous to his innocent brother Abel was not Achitophel perfidious and treacherous to Dauid Ioab to Abner Amasa yea and Iudas to our Lord and Sauiour and the world sithens that time is nothing reformed but rather generally worse Secondly vnfaithfulnesse and true friendship are incompetible and can neuer suite nor consort together therefore the losse of such fained and false hearted friends is rather to bee entertained with laughter theÌ„ with lamentatioÌ„ Thirdly their falshood sheweth that truth and integrity is good contratiorum contraria est ratio Fourthly such fawning and yet failing and faithlesse friends are infamous and loathed of all well disposed persons Lastly such deceitfull friends more hurt themselues then them that trust them for they onely betray those that put affiance in them but they vndoe themselues Q. What vse are we to make hereof A. First wee must neuer put any confidence in men who are lighter then vanity it selfe but trust onely in the liuing Lord who will neuer faile nor forsake vs. Secondly that the more falsly Iudas-like others deale with vs let vs as becommeth Gods children be so much the more whetted on to deale faithfully with others and let our conscience be a lâ—w vnto vs. Laâ—tly let vs betimes distrust such and by smal losses learn to preuent greater ones Q. How shall good and religious Princes Peeres and Potentates comfort themselues that are grieued at and troubled with disobedient and disloyall subiects and people A. Diuers wayes as first that the most rare and renowned kinges and princes such as were Moses Dauid Salomon and many in our late memory whereof our late Queen Elizabeth our Deborah our Hester our Iudith and of incomparable learning vertues was as the Moon amongst the lesser starres had wofull experience Secondly they that resist Gods deputies and vicegerents procure to themselues destruction and damnation Thirdly though their subiects and people vnder them may be stubborn and disobedient to them as they were to Dauid in the beginning of his raigne and somtime afterwards yet they may proue louing and loiall at the last and therfore they are to hope well of them Q. What duties are such princes and rulers to performe A. They must seeke rather to be loued then feared for whom the subiects onely feare him they hate Secondly they must not so much look to find their people good as to make theÌ„ good and if they doe shew all possible diligence herein God will accept and prosper their studies and endeauours Lastly that Ministers of Gods word must labour to perswade them to obedience and if they cannot preuaile the Magistrate must by the sword correct them and when néed is cut them off otherwise the sparing of the wolte is the death of the shéepe Q. How must subiects and people behaue themselues that are il entreated much oppressed by euill rulers and Magistrates A. First they must acknowledge in generall that God is iust and that malo populo malus rex datu and therefore they must bewaile their sinnes the procuring cause thereof and God will in time relieue them Secondly the more euill their gouernors are the more innocent let the subiects he that they may haue comfort in their suffrings namely when they are for true religion and righteousnesse sake Thirdly let them pray vnto God to turn their hearts and to amend them 1. Tim. 2.1.2 Fourthly let them obey them and their lawes so farre forth as they may with good conscience that they minister no iust cause and occasion of offence vnto them and if they be not incurably euill they shall at length find them more mild and mercifull for God hath their hearts in his hands Lastly the subiects must note and remember well that the life and tyranny of their Regents shall not continue alwaies for God will not suffer the scepâ—er of the wicked to rest vpon the lot of the righâ—eous lest that they through violent courses should stretch out their hands vnto iniquity and therefore they must preuent that by their wisedom yea and possesse it by hope patience which God and time will worke Q. How shall weake Christians bee strengthned that are scandalized and are ready to be peruerted either by ignorant idle or else by euill Ministers A. First if they bee ignorant and cannot teach wee must seeke for instruction elsewhere vnlesse wee would pine and sterue our soules Secondly if they can teach well and yet be lazie and idle and will not employ their talent we must louingly and yet earnestly exhort them to more diligence in their calling add giue them all good encouragement and if we cannot this way preuaile wee must complaine of them and present them to lawfull authority that may compell them but if authority fault herein wee must pray God to amend them and so leaue them vnto him Thirdly if the Ministers teach well and diligently and yet liue lewdly and vitiously then they must know that God sends them such a scandalous Minister for their triall or punishment and therefore wée must repent vs of our peculiar sinnes and waite the good time vntil either God or his deputies remoue or reforme them But touching their doctrine seeing it is sound and good we must heare and embrace that with all reuerence
wisedome to the simple the statutes of the Lord are right and reioice the heart the commaundement of the Lord is pure giueth light to the eyes Let vs praise and magnifie God for our gratious deliuerance let vs remember Ioseph his afflictions and helpe our persecuted brethren by our goods and money if wee can and at least by our praiers and intercessions for this euidently proueth that we are feeling members of the same mysticall body wherof Christ is the head CHAP. XI The generall vse and application of the whole Treatise THe quintessence of all that hath beene formerly and at large in this treatise handled may be aptly and pithily reduced to these â—ew conclusions folâ—owing First that man by his first creation was pure holy innocent and liued in a most happy and blissefull estate Secondly that hee by his voluntarie fall and apostasie from God and from his former integrity hath in soule and body corrupted himselfe and all his posterity and not onely depriued himselfe all his sucsessours of all originall holinesse and happinesse but also wholly subiected them himselfe to all plagues and miseries both temporall and eternall Thirdly that sinne is very distastefull odious and stinking in Gods taste sight and nostrils for otherwise the most iust Lord would neuer so grieuously nor with such variety of plagues and punishments execute his indignation not only vpon men of yéeres but also vpon the very infants that haue committed no actuall transgression Fourthly the Lord that draweth light out of darknesse life out of death and in iudgement remembreth mercy hath giuen his onely sonne Iesus Christ to die to make a perfect satisfaction to his iustice for the sinnes of all the elect and to be a perpetuall intercessour for them so that they are not onely freed from the guilt dominion and euerlasting punishment of sinne but also entitled vnto and shall in time certainely possesse euerlasting and vnspeakable glorie and holinesse Fifthly that Christ hath by vertue of faith in his death and merits transnatured and changed to all his elect the temporarie and eternall plagues and punishments of sinne into certaine gentle momentanie fatherlie corrections and chastisments Sixthly that God hath not left his people in their crosses temptations and afflictions without hope helpe and remedie but hath giuen them the sacred and all sufficient Scriptures to instruct direct and to confirme and comfort their soules and cosciences in all distresses inward and outward in all afflictions and against all scandals persecutions whatsoeuer Seuenthly God hath prouided for his people Ministers by their pure preching and iudicious writings to resolue them in all doubts and christian friends and acquaintance to solace and support them Wherefore wée must daily blesse God for his infinite mercy in Christ attend vnto and consult the Scriptures our pastours and christian brethren Eighthly wée must make vse of the treatises and volumes of godly learned men who haue trauelled to good purpose in this kind Ninthly wée must in our afflictions and distresses find out confesse and bewaile our particular sinnes and earnestly entreat God for Christ his sake to pardon them for they are the meritorious causes of all our miseries Tenthly we in our miseries and troubles must not murmurre and repine against God nor vse any vnlawfull meanes of ease and deliuerance much lesse despaire of Gods gracious mercy helpe but wée ought to commend our soules bodies and outward state to Gods blessed gouernment and promises wee must desire direction and the spirit of strength and constancie from God and in hope patience waite vpon him vntill hée haue mercy vpon vs. Eleuenthly wée in our prosperity must prepare our selues against aduersity and wee must with such a sympathy and fellow féeling remember them that are in affliction and so endeauour to reléeue and resolue them as if we were also afflicted in the body Heb. 13.3 Lastly when we are recouered out of any temptation or deliuered out of any trouble we must giue God all the glory of it and in our rest and prosperity gâ—ther grace and strength so hearten our selues against the next temptation Now the God of all grace and consolation for Christ Iesus his sake so direct and instruct vs by his blessed spirit to performe all these duties that his Maiestie may haue all the glorie his Church and children good examples of imitation and we our selues haue ioy and comfort in this world and eternall Saluation in the next Amen A LARGE TABLE CONtaining the chiefe points heads and particulars that are handled and applied in both the Bookes of this CHRISTIAN ARMORIE The first Booke CHAP. I. THe originall of mans sinne and miserie What sinne is Who is the subiect of it What be the kinds of it What is originall sinne The titles and names of it The parts causes and vses of it Why the corruption of it remaineth in Gods children What was Adams fall What was the obiect of it Why the eating of an Apple was so grieuously punished The instrumentall and formall cause of his fall How God did forsake our first parents Why did God permit their fall How it can stand with Gods iustice that all Adams posterity should smart for his sinne How can Adams personall sinne be imputed to his posterity How can parents deriue corruption vnto their children The parents doe not beget the soules of their children how can they then infuse corruption into them What vse are we to make hereof What is actuall sinne The oâ—iginall of it The inward and outward causes of it The difference betweene originall and actuall sinne CHAP. II. What followeth sinne Whether afflictions and temporall euils be properly curâ—es and satisfactions to Gods iustice How are they qualified to the beleeuers The sinnes of Gods elâ—ct are forgiuen and why are not the chastisements with aâ—l remoud The vse of the point CHAP. III. What the crosse is Why no â—eruant of God is freed from it What is to bee thought of them that feele no crosse The vse of the point Whether that the crosse be good or not For what ends God doth crosse and afflict his câ—ildren Whâ— doe not the same ends effects and euents appeare in the wicked Arguments to mooue vs to patience vnder the crosse Comfortable conclusions and meditations against the crosse What duties are to bee performed towards the afflicted CHAP. IIII. How the Crosse is to bee diuided and distinguished What comforts are there against warre Comfoâ—ts and holy counsaile for them that are foiled in battaile What duties are to be performed in time of war Comforts against ciuill warre What duties are then to be performed CHAP. V. Whether that the plague be infectious or not Whether a Christian may lawfully flee iâ— the time of the plague Certain obiections answered The duty of them that flee The duties of them that abide at home Why God somtimes doth by the pestilence cut downe and destroy so many thousands Heauenly meditations against