of peace and the entrance into paradise to all beleeuers Q. Why doe holy and regeneraâ—â— men die seeing that their sins are forgiuen them A. First because the remainders of sinne are left in them which cannot be abolished but by changing corruption into incorruption and this cannot be performed before the last day Secondly the law of nature must bèe fulfilled as well in them as in any other Lastly the quality of death is changed in the beléeuers for it is not death but a sleepe and not a punishment but a fatherly correction yea and a spéedy passage to eternall life Q. Seeing that the soules of the Saints are immediately after their departure out of the body glorified why are the bodies so long kept vnder the power of death and not iointly glorified with their soules A. First the body did sinne last and therefore is glorified last for this standeth with the proportion of iustice Secondly God in detaining the body for a time in the earth which is the first death doth hereby declare his mercy in deliuering both soule and body froÌ„ the second death Thirdly wee must by death bee made conformable to Christ our Sauiour that wee may raigne with him Fourthly God will hereby shew the truth of that his threatning Thou art dust and to dust shalt thou returne Fifthly Christ their head and King who is the resurrection and the life and the first fruits of the dead must of necessity be glorified before the members Lastly the bodies of the Saints though lying in the graue and consumed there yet are without sinne and sense of paine and they shall arise againe in glory at the last day and be reunited to their soules c. and both together inherite eternall happines through the power of God Ob. But the bodies of Henoch before the law and of Elias in time of the law neuer died but were rapt and translated into heauen A. First these examples are extraordinary and therefore they are no common rule to others For God did not onely hereby signifie to the world in what account he had them though the world distasted and despised their persons and blessed doctrine but hee made them types and figures of the generall resurrection Secondly some Diuines hold that their bodies though rapt vp into the aire were coÌ„sumed in the aire because Christ in regard of his bodily ascension is said to be the first fruits of the dead Lastly they died an extraordinary death such as we the Saints that shal be found aliue at Christ his comming shall tast of for their bodies were in a moment changed from mortality to immortality and from corruption to incorruption Q. But why doe Infants that are called Innocents die seeing that they doe not and cannot sinne with consent of will nor of knowledge as doe men of yeares A. Albeit they want as yet the power meanes instruments to commit Actuall sinne yet they haue the bitter and poisonfull root of originall sinne in them and in it they were conceiued and borne and the wages euen of it is death Secondly God will sometimes temporally punish or châ—sten the parents in the death of their children because they are flesh of their flesh and bone of their bones and who perhaps would if God granted them longer life match and equall their parents in sinne Q What are we further to consider in prosecuting this argument of death A Foure chiefe branches or partes First some of the principall reputed and supposed euils of it Secondly the benefites of it both Priuatiue and Affirmatiue or Positiue Thirdly the right preparation against it Lastly a right disposition in death it selfe Q What are some of the principall and so reputed euils A. Thrée First the suddennes of it in many Secondly the violent death of many Thirdly the vncomfortable and lamentable effects of it in that it bereaueth vs of the benefite company gifts prayers gouernment of many notable and worthy persons in Church common-wealth and family Q. Now to handle euery member of the diuision in his right place and order is sudden death simply euill and a curse A. I must néeds distinguish of suddeÌ„ death for qui non distinguit destruit artem First in it selfe it is not euill but because it commonly taketh men vnrepentant and vnprepared otherwise the last iudgement should be simply euill because it is sudden seeing that the sonne of man will come in an houre when wee looke not for him but this sudden comming of Christ is not euil but good and happy for Gods children Againe the manner and time of euery mans death is not in his own dispositioÌ„ but in Gods power and hands onely Secondly we must distinguish of it according to the persons vpon whom it seazeth they are either irrepentant persons and thus die and to these death is hel-mouth the beginning of euerlasting torment or repentant and to these it is no curse for Christ hath by his death and passion taken away the curse but it is a short and vnsensible crosse and correction which freeth them from the feare of death and doth speedily conuey them into the hauen of eternall rest Secondly it is not sudden to the godly that long before foresaw it and waited for it Thirdly the sooner that they die the sooner are they blessed for they rest from their labours and their works follow them Lastly many of Gods children haue died suddenly yet they were not hereby defrauded of eternall glory of this number were Iobs children Mephâ—hosheth the infants that the bloudy butcher Herode caused to bee massacred Iohn the Baptist suddenly beheaded c. But as for wicked vnbeléeuing and vnrepentant persons they liue not out half their dayes but sudden yea ordinary death is to them a curse and a swift posting of them into the lake that burneth with fire and brimstone as we may see in Pharaoh Nabal and the rich churle whereof we reade in the 12 of Luke Q. What vse are wee to make hereof A. Seeing that death many times stealeth and encrocheth vpon vs so vnlooked for wée ought daily to prepare ourselues against it by prayer repentance and the practise of good works and to thinke euery day to be the last for as an ancient Father saith vtiliter latet vltimus dies vt obseruentur omnes dies that is the last day is for our profite kept vnknowne that all the rest may be obserued Secondly being prepared and resolâ—ued before hand let vs not feare the circumstances of death more then death it selfe but let vs for our comfort know and be assured that the sting of euery kind of death is taken away by Christs death from the true beleeuers and no manner of death can diuert and diuorce them from Christ their Sauiour Lastly wee must daily commend our soules and spirits into Gods hands as vnto a faithfull Creator not doubting but that hee will receiue and glorifie them but
and conscience make his last Will and Testament and bequeath his goods lands liuing to his wife children kinsfolke friends and to the poore as the law of God and man requireth Q. What duties is hee bound to performe towards himselfe A. He must by faith in the Lord Iesu arme himselfe against satans assaults and against the feare of death and the last iudgement and he must not so much feare death as looke on euerlasting life Secondly touching the body he must be carefull to vse physicke and all other good meanes to preserue and continue life and health vntill it shall please God to take it away Lastly hee must continually resigne himselfe and commend his soule and spirit into Gods blessed hands Q. Jf all these duties be performed in good conscience what good wil come thereof A. First God will honour such as feare and honour him he I say will honour them as well in life as in death 1. Sam. 2.30 Secondly he will make the name and memory of them pretious after death for the iust shall be had in an euerlasting remembrance Q What is a right dispotion in death A. A religious and an holy behauiour of a mans selfe especially towards God Q Is it necessary A. Yes for first now it is the very time to practise it Secondly without this disposition and behauiour our death cannot be pleasant and acceptable in Gods sight Q. What are the parts of it A. Thrée namely to die in faith to die in obedience and to resigne or surrender vp our soules into Gods hands Q What is it to die in faith A. To take notice of and lay hold of Gods gracious promises in Christ touching remission of sinnes and euerlasting life and wholly to rely vpon them as they are reuealed and set forth in the scriptures Q. What benefit shall a man haue who dieth in true faith A. He shall be able to kéepe himselfe safe and sound against the temptations and pangs of death and shall forthwith after he hath giuen vp the Ghost bee made partaker of eternall life and happinesse Q. How is our faith to be expressed A Two maner of waies the one inward the other outward First inwardly by déepe sighes sobs and groanes after a mans redemption Secondly and that outwardly by praier thanksgiuing and good exhortations and often communications touching God and godlinesse Q. What is it to die in obedience A. It is willingly and gladly to submit our selues to Gods will in bearing the crosse Mat. 27. and without murmuring or grudging to goe to God who in death respecteth vs and will vndoubtedly receiue vs. Q. What are they to be compared vnto that die vnwillingly A. They if they belong to God doe as if a prisoner should delight in his prison and dungeon and would not goe forth to a glorious palace and perfect liberty when he lawfully might either forgetting the slauery and defilements which he leaueth or the good things to which he goeth Q. How is this duty to bee performed A. By learning to die daily and not through any impatiency or through the tediousnes of trouble to wish death as Elias did for then we discouer pride and disobedience in that we will not wait on Gods leasure but follow our owne corrupt affections Q. How shall we learne to die daily A. By taking vp Christ his crosse daily and if we doe with patience and méeknes buckle with affliction For euery affliction is a petty death and if we can endure to vndergo this petty death we shall the more comfortably vndergoe the great death of all which is the disiunction or dissolution of the soule from the body Q What is it to surrender our soules into Gods hands A. To yéeld them vp into his hands as vnto a faithfull creator in certaine hope of our present glorification Q. What generall comforts are there against death A. First the sting thereof is taken away by Christ his death and the power abolished death to the godly is like a drone Bée that kéepeth a buzzing and humming but hath lost her sting and cannot hurt Secondly death is to Gods children a gaile deliuery from all sinne and the miseries of this life and a passage vnto the euident and manifest sight and presence of God Thirdly in death God is not only present with his children by his spirit to instruct comfort and assist them but also sendeth his holy Angels to attend vpon them and to saue them from the violence and vexation of euill spirits and to carry their soules into heauen forthwith after that they are separated from their bodies Lastly by death the soules of the godly shall bee made infinitely more holy and happy glad and glorious then euer they were when they were inclosed in the sinfull subiect prison of the body and as for their bodies they after that they haue slept a while in the earth shall be raised vp againe immortall incorruptible and farre more bright and beautifull then they had euer béen if man had neuer sinned Q. What is the quintessence of these conclusions A. First we are taught hereby not to feare to depart out of the ruinous house of our bodies whensoeuer God doth call vs knowing that a better life shall follow after death for they only are blessed that die in the Lord and of this point wee must much thinke and study Secondly we are aduertised hereby not to be cast downe nor discouraged at bodily diseases dolours deformities for the resurrection shall put an end hereunto Lastly we must not vnmeasurably mourne for those that sléepe in the Lord seeing their soules which are the better part of them liue with God and their bodies being bought with a price namely the precious bloud of Christ and being made the temples of the holy Ghost shall at the last day rise againe in glory and incorruption CHAP. XIIII Of certaine particular euils defects and deformities in the body and also crosses in the outward state Question OF how many sorts are these particular euils A. Of two sorts to wit ordinary and extraordinary Q. What are the ordinary euils A. They are either such as are in and about the body or that haue a mans outward state for their obiect Q. What are those euils and defects that are in and about the body A. Deformity lamenes blindnes deafnes dumbnes c. Q. How shall we comfort our selues against the lothsome deformity of the body A. By marking and meditating vpon these conclusions following First bodily deformity doth nothing preiudice the estate of Gods Saints before God as the examples of Iob Dauid Mephibosheth Ezechias Aza Lazarus c. and of innumerable besides 〈◊〉 demonstrate Secondly they endure but for a time and at the furthest end and determine with this life Thirdly though the bodies of Gods Saints be for the time neuer so lothsome and deformed yet are their sinnes couered by the roiall roabes of Christ his
the plague The duties that the visited persons are to performe towards God themselues and their neighbours CHAP. VI. Meditations against death and famine What are the outward causes of it What vse is to be made hereof For what speciall sinnes it is sent Duties to be practised CHAP. VII Comforts against wrong and oppression The duties of the oppressed Manifold meditations and comforts against pouerty and want The vse of pouerty Comforts and directions for them that feare pouerty by reason of a great charge of children Comforts against meannesse and basenesse of birth and parentage For what ends doth God expose his children to so many losses Comforts against the spoile and losse of worldly goods Duties then to be performed CHAP. VIII Comforts and directions for them that are cosened and defrauded Duties then to be performed CHAP. VIV What sicknesse is Who is the author of it The end why it is inflicted The procuring cause of it Spirituall comforts against it Duties to be performed Comforts against sharpnesse and violence of sicknesse How a Christian must then behaue himselfe Comforts against the long coÌ„tinuance of sicknes Comforts for them that cannot sleepe Comforts for the sicke that cannot goe out of doores Comforts for them that are in their sicknes falled and forsaken of their friends and kinsfolke Duties then to be performed Consolations against the concurrence of many euils Comforts against paines in childbearing Comforts against old age How an old man must behaue himselfe CHAP. X. Of Death What death is The procuring cause of it The imposer of it What it is in it owne nature What it is to Gods children Why regenerate men die Why are not the bodies of Gods Saints departed glorified together with their soules Why the bodies of Henoch and Elias died not but were rapt vp into heauen Why infants die Whether that sudden death be a curse The vse of the point Whether it be lawfull to pray against sudden death or not Comforts against violent death by the enemies sword CHAP. XI Of the supposed euils that death bringeth Comforts against the vntimely death of worthy men in authoritie What vse we are to make of their vntimely deth Comforts against the death of friends and benefactors CHAP. XII Comforts against the death of kinsfolke Comforts for him that hath parted with a good wife Comforts for a wife that hath lost a good husband Comforts for parents that haue parted with vertuous Children The vse that is to be made thereof Comforts for poore Orphanes that want father and mother Their duties Comforts against the death of brethreÌ„ sisters The vse of the point Comforts for a married man that dieth without Children CHAP. XIII Of the priuatiue benefits of Death What be the euills that death freeth Gods children from What vse is to be made hereof Whethâ—r it bee lawfull for any man to kill himselfe that hee may bee eased of his present paine Whether that death is to be feared In what respects death is to be feared In what respects it is not to be feared How we are to be defended against the fear of it What are â—he positiue benâ—fits of death Whether that a man in this mortality can haue a tast of eternall life What considerations and practises are necessary herâ— unto How he must ground these meditations in his hart Why do regenerate men die Whether that death may be desired In what respects Whether it be lawfull to desiâ—e life What is required that a man may die well Whether that preparation against death bee necessary Wherein it doth consist What are the meditations What duties must the sicke man performe towards God Why so What duties must he perfoâ—me to his neighbour What duties must he perfoâ—me to his owne familie What duties is he to peâ—form towards himselfe What will follow vpon the performance of these duties VVhat is a right disposition in death VVhether that it be necessary The parts of it VVhat it is to die in faith What is the benefit hereof How is faith to be expressed What is it to die in obedience How is this duty to be performed What it is to surrender our soules into Gods hands Comforts against death What vse is to be made hereof CHAP. XIIII Of Personall and particular euils Comforts against impotency and deformity of body Comforts against lamenesse blindnesse deafenesse dumbnesse CHAP. XV. Of outward particular euils or crosses Comforts against euill husbands Comforts against euill wiues Comforts against euill children Comforts against euill and vnfaithfull Seruants Comforts against euill Lords and Masters CHAP. XVI Of priuate euils that are from without vs. Comforts against shrewd mothers in lawe Comforts for them that receiue foiles and repulses in lawfull suites Counsaile and comfort for such as are either vndone or much decayed by â—uretiship Comforts for them whose good seruice is neither respected noâ— rewarded Comforts against barrennes in wiues Comforts against false imprisonment Comforts for them that are oppressed in their lawfull suite CHAP. XVII Of extraordinary euils to which the bodies of men are subiect What is witchcraft Whether that Gods children can be bewitched The vse of the point Why doth God suffer his children to bee thus tormented What vse is to be made of the point Why doth Satan seeke rather to annoy Gods children then the reprobate The spirituall remedies against witchcraft What possession is Whether that there be any in these daies Whether there can yet be any possession seeing that the miraculous gift of expelling them is ceased Whether the Demoniaks in Christ his time were possessed by the diuell or only obsessed or tormented from without Whether that any of Gods children were are or can be possessed by Satan Generall comforts and directions against possession The duties of the possessed What duties are the friends and those that attend vpon the possessed to performe The second booke CHAP. I. Of anguish of mind and distresse of Conscience VVHat distresse of mind is Why of all crosses and troubles it is the greatest Why doth God sometimes try and exercise his children by so great afflictions Comforts against the long continuaÌ„ce of them From what cauâ—es distresse of mind ariseth VVhat comfortable mâ—ditations are necessary for the regaining the losse of Gods gratious fauour once sweetly felt The vse of the point Comforts for those that are troubled in conscience for some notable sinne committed Comforts against the long continuance of inward and outward troubles What melancholy is How it causeth distresse of conscience How it differeth from trouble of conscience Comfort against sadnes and heauinesse of mind Comforts against fearefull dreames Practises to preuent it Comforts and remedies for him that is weary of this life by reason of troubles and discontentments What desperation is How it is ordinarily caused Meditations and remedies against it The vse of the doctrine Comforts against the fear of the last iudgement The vse of it Comforts against the feare of Hell CHAP. II. Of doubtings Why God
the guilt and dominion of it be taken away for Christ through his bloudy sufferings so hindereth the force and power of it that it cannot condemne and by his spirit so lesseneth and mortifieth it that it cannot tyrannize nor dominere ouer them yet the corruption doth and will remaine in them vntill death and hereupon it is called sinne dwelling but not raigning in the godly Q. Why will God haue originall concupiscence to dwel and remaine in those that are iustified and sanctified A. First that they should the better perceiue and feele the efficacy of grace and of the spirit of Christ who though he suffer this enemie to dwell in them yet hee doth so kéepe vnder and captiuate him in them that he cannot raign in thē nor destroy them Secondly that they should find and certainely know that they can by no other meanes be iustified in Gods sight then by Christs perfect obedience apprehended of them by faith alone Lastly God will haue them for their exercise to haue an enemie vnto their dying day with whom they may alwaies fight and combate and whom by the grace of Christ they might foile in fight and by foiling they might procure to themselues the greater Crowne of glory Q. What vse are we to make of Originall sinne Ans. First we must diligently mark and obserue the motions suggestions of it whether arising from within vs or occasioned and caused from without vs and then we must not be glad but grieue at them neither cherish but rather kill and crucifie them Let vs therefore keepe this enemy from virtuals and cherish and strengthen the spirit against him and let vs watch and warily espie in what part hee assaieth to make a sallie and to assault vs and there let vs by the contrary weapons resist him Lastly let vs alwaies flee vnto the throne of grace through Iesus Christ we shall be releeued and rescued and in the end gloriously deliuered Q. What was Adams fall A. A voluntary transgression of the first law and order that God ordained whereby he fell alway from God lost his image and betaine a slaue to sinne and Satan and so exposed himselfe and all that were to bee borne of him and succeed him to euerlasting damnation Q. What was the matter or obiect of Adams sinne A. The eating of the forbidden fruit or apple Q. How could the eating of an apple though neuer so much forbidden deserue so great misery and punishment A. Wee must not rate and esteeme the offence by the basenesse of the outward obiect but by the vnconceiueable dignity of Gods infinite maiesty offended and by the high contempt of Gods strict prohibition Lastly this sinne could bee by no other meanes satisfied nor Gods wrath appeased but by the vnualuable ransom of Iesus Christ his death and obedience Q. Who was the instrumentall cause of Adams fall A. The Diuell who by the beauty and baite of an apple and by lying suggestions entice and drawe him to disobedience Q. What was the formall or inward cause of the fall of Adam A. The blinding and corrupting of his minde will and affections whereupon he beléeued not Gods threatnings but willingly assented to Satans temptation Q. Did not God forsake our first Parents before their fall A. Yes vndoubtedly for God by his power could haue preserued them from fault and fall Q. How did God leaue forsake thē A. First by withdrawing from them for he is bound and indebted to none the sunshine of his knowledge grace Secondly by denying them strengthning and confirming grace Q. Why did God permit their fall A That he might draw good out of euill and might heereby make knowne the glory of his power and iustice in the damnation of the reprobate and the glorie of his mercy in the saluation of the elect Q. What is the guilt of their sinne A. A firme and straite binding ouer and endangering of himselfe and all his posterity to eternall punishment Q. How can it stand with Gods iustice so to impute Adams sinne and fall to all his posterity that they must be punished and smart for it A. It may and doth stand with Gods iustice very well for first when Adam sinned all his posterity ofspring was in his loines from whom they were by the course of nature to issue and therfore with him they receiued part of his guilt for the sinne of the head so farre forth as it is the head is deseruedly imputed to the whole body as we may sée the truth hereof in Dauid who because he being a King in the pride of his heart would néeds number the people thréescore ten thousand of his good subiects perished by the pestilence for it Secondly quia contrariorum contraria est ratio wee may euidently sée and obserue the certainety of this point by the contrary For euen as whatsoeuer Christ as the head of all the elect and Church suffered and performed for the Church is imputed to it so whatsoeuer Adam as the stock-father and beginning of mankind lost is imputed to all his posterity and no maruaile seeing that he represented all their persons and did by his offence as a certaine gate conuey all that was euill in him to all that did or euer should succéed him Lastly as Adam receiued the Image of God that is illumination holines righteousnes for himselfe and his posterity so he lost it for himselfe and his ofspring and therefore as they should haue béene heires of his happines commodities and rewards if hee had continued in his innocency so since his fall they must be partakers of his guilt burden and punishment Obiection But Adams sinne was proper to his owne person how then could it be imputed to his posterity A. Adam in this action is not to bée considered as a priuate person for then he should haue smarted for his own sin onely but hee must bée estéemed as an actiue and common beginning yea as the roote head and first instrument of mankind and therefore what good hée receiued frō God or what euill else where he receiued it aswell for them that were to come of him as for himselfe Q. Is sinne deriued from the parents to the children A. Yea verily for the parents beget them and their mothers conceiue them in sinne Q. But how doe parents conuey transfuse and deriue corruption into all their children A. First by the law of generation whereby one person begetteth another or by the séed and generation of the parents for this is the instrumēt by which sinne is deriued and therefore the séede of man being corrupted so is and néedes must be the children also For according to the principles of nature the begetter doth communicate his nature to the thing begotten Secondly this birth-infection inuadeth the minde and vnderstanding and so stretcheth and extendeth it selfe to the whole body Obiection How can parents by carnal generation infuse into
smaller matters let vs learne to preuent greater euils Lastly let vs neuer deale perfidiously nor falsly with others much lesse lay snares to entrap and entangle them in lest wee be deceiued our selues sinke downe into our owne pits and our feete be taken in the net that wee haue hid CHAP. IX Of diuers publicke euils and common crosses which concerne the body and namely of sickenesse and death Question WHat is sicknesse A. It is the disproportion of the foure Elements or an ill disposition in the body against the naturall constitution of it which by the effect of any action breedeth offence to it and maketh the vse of the body worse Q. Who is the sender or imposer of it A. God onely for it is his scourge rod and discipline Q. Why doth God send and inflict it A. For the triall chasticement and amendment of his children and to kéepe their soules from sinne Q. What is the attractiue deseruing or procuring cause of sicknes A. Sinne as well Originall as actuall for why doth man suffer but for sinne And hereupon our blessed Sauiour before he cured the man that was sicke of the palsie did forgiue him his sinnes and then restored him to his perfect health to teach vs that sinne was the cause of it Q. What spirituall and speciall comforts doth Gods word afford vs against sickenesse diseases paines A. First sicknes and paine is one of Gods rods to disple and correct vs with it is healthfull for the soule it disswadeth vs from lusts it is a mistresse of chastity and modesty Secondly Gods power is and wil be perfected by our infirmity Thirdly God doth make our bed in our sicknesse and euery night and morning doth visit vs by his spirit Fourthly it putteth vs in minds of our mortality driueth away drowsines and forgetfulnes and pointeth out our iourney to heauen Fifthly it is but a temporary and gentle chastisement leniâ—â—ed tempered and disposed by our heauenly father for our good Sixthly death wil ease vs of diseases sickenesses infirmities and at the vniuersall resurrection we shall be glorified euen in our bodies therefore let vs be content for so short a space of time to vndergoe them Seuenthly it is the narrow way and strait gate that leadeth to life Eightly all the Saints of God haue traced this way before vs. Ninthly this yoake is but easie and the burthen exceeding light for the sting thereof is taken away by Iesus Christ and yet he beares the burthen with vs and indeede wholly takes it vpon himselfe Lastly the infirmities and afflictions of this present world are not worthy of the glory that is to be reuealed and communicated vnto vs for what comparison betweene finite and temporary infirmities and infinite and eternal glory Q. What vse are we to make hereof A. First let vs enter into the house of mourning and marke the chasticements of the Lord vpon others labouring to stirre vp our bowels towards them and to weepe with them that wéepe Secondly we must confesse our sins the causes thereof and be sorry for them and earnestly and constantly desire and entreat God to pardon them for as when the sore or wound is cured the plaster wil fal off so wheÌ„ sin is pardoned the affliction wil cease or at least work to and for our saluation in the end Thirdly we must offer and present our soules to the heauenly Physition Christ Iesus to be cured and then the body will the sooner be healed Fourthly if our bodily disease be desperate or remedilesse the more we are to ioy and reioice because wee shall not only haue the strength of the holy Ghost to leade vs through but also bee the sooner deliuered out of the dungeon of our sinnefull bodies Fiftly let vs all with Paul desire to be dissolued and to be with Christ. Let vs pray for the comming of our Sauiour that we may be cloathed with our house which is from heauen for these desires and praiers are spirituall wingâ— to carry our minds and thoughts into heauen where is our Lord our countrey our ioy our inheritance and our treasure Lastly if wee recouer our sickenesse we must bee more circumspect for the time to come and beware lest a worse thing befall vs. Obiection Q. But my sicknesse is most sharpe greeuous and violent that I thinke that God hath wholly forsaken me A. Iob Dauid Lazarus and others haue béen in this taking and perplexity and yet not forsaken but inwardly sustained and at length deliuered For whom God loueth most hee correcteth most Secondly these violent sicknesses are healthfull and wholesome vnto thée for they are like strong and vehement purgations to rid and purge thée of thy ill bloud and corrupt humors of sinne Thirdly nullum violentum est perpetuum if they be violent they will not long continue for God is faithfull and will not suffer thée to be tempted aboue measure but will giue an issue with the temptation that thou maiest be able to beare it he will either end thy sicknes or take thée out of this wretched world For God is a louing and a merciful father not erring in affection and in the manner of correction as earthly fathers often do for he doth chastice thée for thy profit that thou mightest be partaker of his holinesse Fourthly the issue and euent cannot be but good for hereby sinne is mortified grace is encreased and thou fitted for heauen Fifthly the smart and paine of sicknesse is not in it selfe and simply euill because it is not sinne and it rather toucheth the outward man then any way corrupteth the mind and conscience Lastly heathen men especially their Philosophers that had no other teacher and direction then the dimme and darke light of degenerate nature haue patiently endured exquisite torments and shall not we Christians that haue the lanterne and lampe of Gods word and his blessed spirit for our helper and comforter be much more couragious and â—â—solute Q. What duties must we performe in such an extremity A. First it standeth vs in hand early and earnestly to cry vnto God for the pardon especially of all our knowne and grosse sinnes and then God who loueth the righteous and who knoweth our hearts cannot but in due time spéed our feruent praiers and requests Secondly we must put on the whole armour of God and especially the helmet of hope and the shield of faith that ouercommeth the world and that quencheth all the fiery darts of Satan and then our paine shall increase our gaine and the smart of it shall neuer hurt vs. Lastly we must neuer trust in our selues nor séeke so vnto the Physition that we forget the Lord but we must make God our chiefe Physitian for he healeth all our infirmities and we must patiently endure Gods hand and desire his helpe and then as our afflictions doe or may abound so he will
beare them all yea and to ouercome all temptations Thirdly God is a present helpe in trouble where mans helpe endeth there his beginneth and his power is perfited in mans infirmitie Fourthly Christ our Sauiour God blessed for euermore endured for our saluation and that most patiently exquisite torments of soule and body yea the pangs and paines of hell though his soule was neuer in the place appointed for the damned in comparison whereof ours are but light and easie nay swéete and pleasant and therefore we may the better endure them Fifthly we must not iudge of the euill of our paine by our deceitfull senses but by Gods word the true touchstone and vnfallible rule of truth Sixthly if we fret grieue and grow impatient we shall doe nothing but encrease our euill and to the disease of our body adde the disease of our soules Sixthly we haue néed of patience and we in midst of all these euils must vphold our selues by our courage and valour that after that we haue done the wil of God we might receiue the promise for yet a very little while and he that shall come will come and will not tary Lastly let vs in our inward and outward griefes abstract and withdraw our minds from them and thinke vpon some other matter and obiect that may more please content and affect vs and when our weake and dazeled eies cannot behold the Sunnes bright beames let vs looke vpon the gréene coate and colour of the earths hearbs flowers fruits leaues c. Q. May we not fitly number amongst the euils of sicknesse the paines of women in trauile and the inconueniences of old age A. Yea for they are distempers of the body caused by mans sin and transgression and tending to the hurt of the body Q Seeing that by many places of scripture by oft allusions vnto the paine of women in trauaile and by the testimony of heathen Philosophers as Aristotle no creature hath so sore paines in trauaile as a woman what comforts can you profound for the sweetning hereof A. First though a womans throwes and paines are bitter yet are they but short and therefore they may be the better borne and endured in hope of spéedy deliuerance Secondly no creature besides bringeth forth so diuine and excellent a creature as a woman doth and at the knowledge and experience hereof she for ioy forgetteth her paine Thirdly these paines are to the beléeuing women no part of the curse but only fatherly corrections and the straight way to guide them and transport them to the heauenly Canaan Lastly to interpret that place of Timothy properly as some doe the beléeuing women shal be saued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the birth natiuity of Christ which was the beginning of the accomplishmeÌ„t of the worke of our redemption Q. What comforts are proper to old age that is religious A. First old age is honourable if it be found in the way of vertue for a good thing is commonly commended for the antiquity of it Secondly an old man is in some sort the image and representation of Gods eternity and therefore the more to be reuerenced Thirdly let him not grow old in vices and errors but in grace and vertues and then he hath more cause of comfort then of complaint Fourthly an aged man and gray headed is more like a beautifull swanne then a crow or rauen and though beauty health strength and the vse of bodily pleasures cease and are out of date yet grauitie and vertue then most flourish in Gods children and they are often the oracles of God for counsell as Iacob Iob Nathan Chuzai Roboams antients are examples and in stead of enioying outward pleasures they behold the beauty of the Lord they visit his temple they are satisfied with the faines of Gods house and drinke out of the waters of his pleasure and doe finde maruellous contentment in the desireable meditation of the kingdome of God at hand Fifthly after the generall resurrection old men shall renew their age as the Eagle doth hers yea they shall euer be fresh and flourishing and neuer decay Sixthly an old man hath a singular prerogatiue in that so few attaine vnto his yéeres Seuenthly an old man hath had a long time of preparation and tendeth to his perfection and lifteth vp his head for ioy because his redemption is so néere at hand and they hauing by the eies of faith séene Gods saluation with holy Simeon are desirous to depart this life in peace Lastly youth is the glasse of folly and the bait of vanity apt to be drawn to any euill and therfore they may be glad that the rage and intemperate heat of youth is past Q. What duties is an old man to performe and put in practise A. First hee must purge himselfe of lust couetousnesse anger riot idlenesse and the like sinnes for these vices disgrace old age and by the dominéering of them in many ancients youth is maruellously corrupted and infected that are ready to follow such euill presidents Secondly he must spend all his time in preparation and learne to die daily that so he may be ready for the Lord and enter into his ioy Thirdly as the body daily decaieth and is posting to his long home so must the soule and inward man be renewed and look towards heauen and not turne backe to the Sodome of this world that it immediatly after that it is loosed out of the body may be carried by the Angels into the kingdome of heauen CHAP. X. Of Death of the nature causes euils and benefits of it what preparation against it is necessary how a man may in this life haue a taste of eternall life and of a right disposition in death the generall vse of the Doctrine Question WHat is death A. It is the loosing and separation of the soule from the body Q. What is the procuring cause of it A. Adams sinne and the sinne of all his posterity Q. Who is the author of it A. God as a iust Iudge imposing it vpon man Q. What is it in it owne nature A. It is the Diuels weapon whereby he séeketh to murder mankind it is the punishment of our sinne the enemy 〈◊〉 our soules and the gulfe of damnaâ—â—â—on Q. But what is it to Gods childreâ— that beleeue and are regenerate A. It is no enemy but a friend to souâ—â— and body for it is changed by vertâ—â— of Christ his death and obedience froâ— a curse to a blessing it is Golias hiâ— sword to cut off his owne head it is 〈◊〉 the drone that hath lost his sting that is â— eternall torment in hell fire it is â—â— sweet sleepe refreshing the body it is the accomplishment of our mortification and fully and finally endeth the battell betwixt the flesh and the spirit and it insteede of being the gate and subâ—urbs of hel is made the ladder
body and flesh Thirdly he that in any conceited opinion of enioying present blisse or in any impatiency and impotent passion dispatcheth himselfe out of the way doth nothing but damne and destroy his own soule examples whereof wee haue in Saul Achitophel Iudas c. Fourthly he may not depart out of this earthly Tabernacle nor forsake his standing vntill his heauenly Generall and Commaunder God almighty call and warrant him so to doe for hée is no absolute Lord of his owne body neither hath he the Frée simple of it but is a tenant at will to God whose pleasure hée must attend and abide Lastly he must practice and put in vre fortitude and patience he must not misdread any euill but trust in the Lord to stand fast in his calling and Christ will by faith enable him to ouercom all temptations Q. Is death to bee feared or not A. A distinction must resolue this point namely that it is partly to bee feared and partly not to be feared Q. In what respects is it to be feared A. In thrée respects First as it is the destruction and dissolution of nature for in this signification Iesus Christ feared it when he swet water and bloud in the garden Secondly as it is a paineful correction though wee must most feare death the cause of it Lastly as it is a meane to bereaue vs of many worthy guides and gouernors lights and pillers in Church and common-wealth Esay 3. v. 1.2.3 Q. Is it necessary and good in some regards not to feare death A. Yes for it is not profitable nor expedient for vs to liue alwaies here nor is it possible for vs so to doe Q. In what regards then is death not to be feared A. First because as hath béene formerly declared death doth disburden vs of all sinne and giueth vs our quietus est from all euill Secondly as it is the beginning and gate of immortality Lastly because hereby we are presented blamelesse to our Lord and Sauiour Christ in heauen and are there solemnly wedded to our heauenly husband and Bridegroome the Lord Iesu. Q. How are we to be defended and strengthned against the feare of it A. By remembring that Christ by his death hath disarmed and cassiered death and hath taken away the second death the sting and strength of the former Secondly God is by his spirit present with his children in the agony of death and doth support them against the feare of it Thirdly that God doth hereby bisburden vs of all sinne and frée vs from all maladies and miseries Fourthly wee are not to tremble at death but rather to triumph because now we haue a speciall time and opportunity to declare our subiection and obedience to God Lastly death bringeth vs forthwith iâ—â—to Gods chamber of presence where 〈◊〉 shall see him face to face and enioy 〈◊〉 gratious and glorious presence for euâ—â— more Q. What are the Positiue benefites 〈◊〉 death or the good things wherewith 〈◊〉 doth possesse vs A. They are manifold and marâ—â—â—lous For first death bringeth vs intâ— the immediate fellowship of God the Father the Sonne and the holy Ghost 〈◊〉 therefore it may be called the gate of life and a passage to the Father Secondly it bringeth vs into the heauenly communion company of many millions of glorious Saints and Angels with whome we shall haue perfect rest and security Lastly it is to vs not onely the consummation of victory against Satan sinne the world the flesh but doth also inuest vs with glory and put vs into an actuall possession of the new heauen and the new earth and of all good things promised vs and prouided for vs. Heb. 12. ver 22.23 Q. What vses are we to make of these affirmatiue or positiue benefites A. First wee are to distast this present and infectious world wherin there is no true contentment nor any thing that can make vs blessed before God but rather matter of all sinne griefe euill falshood wrong c. and we must let the loue of heauen swallow downe the loue of all earthly things let vs not linger in this earthly Egypt or Babylon but make hast vnto the heauenly Canaan a land not abounding with milk corn oil hony but abounding in peace righteousnesse and ioy of the spirit where wee shall be satisfied with the fatnes of Gods house and shall drinke out of the riuers of Gods pleasures and that for euermore Secondly it serueth to comfort vs against all the miseries and maladies of this present life which shall be so abundantly recompensed with the infinite waight of euerlasting glory Q. Whether may a man in this mortality haue a true taste of euerlasting life A. Yes vndoubtedly for so had Iob Dauid Stephen Paul the holy Martyres and infinite others Secondly the godly haue already eternall life viz. in beginning and assurance and therefore in time they shall haue the fulnes of it Lastly they earnestly pray for the comming of Gods kingdom ergo they haue some taste thereof Q. By what meanes shall hee attaine thereunto A. By remembring considering and meditating vpon these directions and conclusions following Q. What things must he consider weigh A. Diuers things First the sinnefull miserable and vncertaine state of this mortall life Eccles. 1.1 Heb. 13.14 Secondly the blessed and vnspeakable happines of all Gods Saints by reason of their immediate fellowshippe with God and with Christ from which we are absent so long as we liue in this present world For by vertue of this glorious and euerlasting communion wee are not onely perfectly freed from all sinne afflictions and all euil things but possessed with fulnes of ioy and of al good things for euermore Thirdly the incomparable difference betwéen the glory ioy happines oâ— this world and the infinite and eternall glory ioy blessednes of the world to come and the consideration hereof will separate and sequester vs from the loue and affectation of this world and make vs willing and desirous to goe to God Fourthly euery mans death is deserued and procured by his owne sins and that death with all the seueral circumstances of time place manner person is foreséene and appointed in Gods eternal decrée and counsell the due obseruation whereof will preserue vs when we are dying from distrust impatience and the seruile feare of death Lastly the speciall promise of Gods presence and assistance in death which we must before hand be by faith perswaded of and hope after albeit wee see it not and though all things may séeme desperate Q. What are the properties and effects of this taste and ioy A. First it ariseth from sense griefe of sinne and from the knowledge of and faith in Christ crucified Secondly it bringeth with it sound and swéet peace of conscience Thirdly it is grounded vpon the holy ministery of the Word Sacraments Prayers and vpon the practise of holy duties Fourthly it is déepely
rooted in the heart and it continueth for euer Lastly it causeth vs to loue looke and long for the life to come Q. How a man must imprint and ground these meditations in his heart A. Hee must abstaine from all impiety and vnrighteousnesse and practise the duties of holines and righteousnes for God will reueale his secrets to the humble and to them that feare him Psal. 25.11 Gen. 18.10 Secondly hee must be frequent and feruent in the holy vse of the Word Sacraments and Prayer for hereby faith and hope are wrought maintained encreased Q. Why doe Gods children die seeing that their sinnes are not imputed to them and the image of God which consisteth in the knowledge of the sauing truth and in true holinesse and righteousnesse is repaired in them A. I answere first though sinne bee not imputed to them and so they cannot be condemned for it yet all sinne is not wholy taken away Secondly regeneration is onely in this life begun and in dayly progresse Thirdly God will haue the godly to die the temporary death as well as the wicked that they acknowledging the seuerity of Gods anger against sin may learne to hate it Fourthly that they may lay downe the remnants of sinne and the adherâ—nt miseries And lastly that they may haue experience of the power of God who raiseth vp the dead Q. Whether that death may be desired and wished for A. It may not simply and absolutely be desired for it is an euill and against nature and therefore not to be desired but conditionally we may lawfully desire death Q. In what respects may it be desired A. In two respects principally First as it is a way and means to deliuer vs wholy from the burden bondage and slauery of all sinne and to free vs from all the maladies and miseries of this wretched life Secondly as it is a meanes and instrument to bring vs to the manifest and glorious vision and sight of God to the immediate and euerlasting fellowship and communion of the whole Trinity the Father the Sonne and the holy Ghost Q Whether that a Christian may lawfully desire life A. Yes in some respect namely iâ— we desire to doe further good before wée die and make the glory of God the end and scope of our life for God will bee glorified in vs so long as we liue in this earthly Tabernacle And therefore euery man must obediently walke in his calling vntill it shall please God to remoue and translate him hence and hee must rather séeke to honour God and do seruice to his Church then respect his heauenly aduancement Ob. But the longer that we liue the more we multiplie sinne and offend our God and therefore wee may not lawfully desire life A. The Argument is not good For first Gods children sinne not wittingly and willingly nor make a trade of sinne as wicked men doe Secondly their sinnes are couered and not imputed vnto them Lastly the good that they be examples and instruments of is much more pleasing and acceptable to God and to good men then their infirmities and imperfections are distastfull Q. What is required that a man may die well and blessedly A. Two things First a preparation against death Secondly a right disposition in death Q. Is preparation against death necessarie A. Yea for first we must néeds die for sinne hath deserued and procured it and God thereupon hath imposed it Secondly in what state soeuer the day of death leaueth vs in the same state the day of iudgement shall find vs. Thirdly this preparation cutteth off and preuenteth much sinne in vs which wee would otherwise designe and commit Fourthly death is our enemy and our last greatest enemy and therefore we must by faith in our Lord Iesu labour and striue to subdue quell him Lastly this is our last iourney and if we dispatch it happily and according to Christ our Captaines direction it will forthwith after our death conuey vs into heauen Q Wherein doth this preparation consist A. In sundry meditations and duties Q. What must wee principally meditate vpon A. First we must before hand thinke on our latter end and not foolishly accuse old age or nature for death commeth is inflicted from God Secondly me must betimes thinke on on the right composing and ordering of our liues namely whether that wee haue ceased to doe euill and haue done what good we could for otherwise death will ouertake vs we wil wish that we had done it when it is too late Luk. 13. v. 35. Thirdly we must know that Christ hath abolished eternall death and made our temporary death an entrance to the Father Fourthly we must contemplate and muse vpon the glorious resurrection of the body which will much comfort and refresh vs. Lastly we must cast our thoughts vpon that most excellent and eternall waight of glory reserued for vs in the heauens which doth infinitely surpasse and ouerway all temporall afflictions whatsoeuer Q. What duties must the sicke man performe in generall A. Thrée duties First towards God Secondly towards his neighbour and lastly towards himselfe Q. What duties is he to perform towards God A. He must séeke to be reconciled vnto God and for this end he must repaire and renue his faith and repentance partly because many times in temptation hee looseth somthing and partly because hee daily slippeth or committeth new sinnes which require a new act of faith and repentance Secondly he must constantly confesse Christ and proclaime and publish how many wayes God hath beene good to his soule and body Lastly hee must by the eyes of faith view contemplate looke vpon Christ the brazen serpent and then death shall neuer sting him Q. Why must hee performe these duties towards God A. Because ordinarily sicknesses paines and diseases are sent and inflicted of God for a punishment and for our reformation and amendment as most clearely appeareth in many places of holy Scriptures Lament 3.39 Math. 9.2 Joh. 5.74 Q. What seruices oweth the sickeman to his neighbour and what duties is he to performe towards him A. Hee must performe all duties of piety loue and righteousnes and Magistrates and Ministers must not onely commaund and exhort their people subiects hearers to listen to and obey sound doctrine and Christ his blessed Gospell but also they must by all possible means endeauour that they after their death may leaue them in as holy and happy estate as they found them Act. 20.28 2. Pet. 1. v. 5. Q. What duties is he to performe to his wife children family A. First he must aduise and perswade them to constancy and to obedience of the sauing truth for his words spoken at such a time leaue the greatest impression in the minds of them that heare him Secondly he must for the peace of his owne soule and for the preuenting and cutting of many néedlesse suites and contentions in law that might arise after his death in equity
righteousnesse and the soule in the meane time is most holy perfect beautifull Fourthly at the general resurrection this vile body of ours shall be made conformable to Christs glorious body it shall be no more mortall but immortall no more vise but honourable no more weake but alwaies strong no more heauie but light and nimble no more sinfull but holy and in a word no more earthly and néeding these outward meanes and helps of meat drinke apparell rest sléepe physicke recreation marriage c. but they shall be alwaies spirituall i. immediately supported by Gods omnipotent power and absolutely subiect and obedient to the spirit Fifthly God doth not hate the deformity of the body but of the soule by reason of sinne contracted and committed by it and in it Lastly we must remember that our bodies are earthly and mortall and not heauenly and eternall and therefore we must not be discontent if rottennes enter into them onely let vs prouide that as the outward man dieth so the inward man may be renewed daily Q. What comforts against lamenesse A. First lamenesse is naturall and is caused by sicknes old age or otherwise and therefore it is to be endured with the greater patience Secondly the children of God as Mephibosheth Aza the créeple whereof we reade in the fifth of S. Iohns Gospell and a daughter of Abraham haue béen are and shall be subiect hereunto as much as the prophane and irreligious Thirdly though the bodies of Gods Saints for their correction trial and exercise be subiect hereunto yet are their soules holy sound and nothing impeached by the lame body Psal. 92. Fourthly death and the last iudgement which is the time of the restitution of all things will put an end to it and the body shall rise againe in farre greater integritie then euer it appeared in when it was in the best plight Fifthly physicke or surgery may possibly in time recouer the body and therefore the meanes are not to be neglected Lastly let our faith hope be in God and our soules purified in obeying the truth through the spirit and lamenesse shall not hurt vs. Q. Wherein shall a blind man comfort and solace himselfe A. In many things First that blindnes is a great part of innocency for the eies since Adams fall are the windowes of concupiscence and the porters to let in all vices from which enticements vnto euill and blind are fréed Secondly the blind sée nothing to distaste their stomackes to offend their eies or to grieue their minds whereas iust Lot endued with the sense of seeing vexed his righteous soule from day to day in séeing the vnlawfull deeds of the Sodomites c. And so it fareth with Gods children that are blind who sée not the euill obiects nor wickednes of the world Thirdly blindnes is naturall and contracted by old age sicknes and the like infirmities and therefore Isaac Bartimaeus and the blind man in the ninth of Iohns Gospell and diuers Saints of God in all generations haue borne their parts herein therefore this correction is so much the more patiently to be borne Fourthly though the godly haue no bodily eies to behold the heauens the earth and the creatures which eies the beasts birds and creeping creatures haue common with them yet they haue spirituall and Angelical eies whereby they behold God their Creator and looke vpon Christ sitting on the right hand of God his Father in heauen Fifthly the eies are not simply necessary for godlinesse for God requireth the heart and vnderstanding and yet notwithstanding they shall be restored yea and glorified at the generall resurrection Wherefore let vs cléere the eies of our vnderstanding and cast out of them all beames of selfe conceit and all dust of error And because our memories are then most sharpe and retentiue hauing no outward obiect to blunt their edge let vs apply them to the learning of the best things and with patience wait the time of the restitution of all things Q Propound some comfortable meditations for a deafe man A. First the deafe person cannot be infected with lies and errors he cannot be deceiued and gulled by flatterers nor bee possessed with the ingredients of griefe he cannot be prouoked to wrath he séeth nothing to disturbe and disquiet him and that which most contenteth him he cannot heare Gods blessed name blasphemed Secondly by reading the scriptures sermons treatises catechismes he heareth God speake vnto him for God hath no néed of eares but only requireth a deuout mind Thirdly that which he formerly learned the holy Ghost bringeth to his remembrance Lastly his perfect hearing shall if not before be restored vnto him at the day of iudgement and his deafenesse in the mean time cannot separate him from Gods loue Q What vse must a man make of his deafnesse A. First whiles we inioy the benefit of our hearing let vs attend to Gods voice in the scriptures preached vs and let vs treasure vp the word of God in our hearts to bestead vs in time of néed Lastly though we cannot heare nor discerne the notes of musicke and the sounds of men and birds yet we haue the vse of our eies to behold the creatures and God the Author of them Comforts for a dumbe man A. Men by reason of this want and affliction are kept from many sinnes euils dangers which many that cannot temper and gouerne their tongue runne into for they cannot lie slander deceiue they cannot blaspheme God nor stirre vp the coales of conâ—ention the séeds whereof an euill tongue doth cherish Secondly they are not vndone by their rash vntemperate words much lesse are they in danger to lose their liues as many lewd and slanderous speakers are Thirdly it is a labour to speake truly and in silence there is rest Fourthly if thou hast lost an il tongue thou art a great gainer by it Fifthly if thou canst not speake with thy tongue then speake to God in thy heart for God can and doth heare as well when thou art silent as when thou speakest Lastly if thou doe but groane sigh and cry vnto God he heareth thée and that thou shalt féele and finde For as he that heareth God speake and answer is not deafe so likewise he whom God heareth is not dumbe CHAP. XV. Of ordinary particular euils from without vs whether at home or abroad The crosses of euill and bad husbands wiues parents children masters seruants and of a shrewd mother in law Question HOw are good women to comfort themselues when they are matched with euill husbands A. First they are not alone For Abigail was crossed by Nabal her husband and many innocent wiues in Moses time by reason of the crueltie and vnreasonablenes of their husbands were diuorced from them Secondly if their husbands in the flesh be euill and shrewd yet Christ their spirituall husband will alwaies intreat them kindly and louingly visit them
Satans both nature and power is restrained limitted and bounded for touching his nature he is but a creature and finite both in knowledge and power And as touching his power though it be very great yet he is so bridled and restrained by the decrée will of God that he cannot put in execution all his naturall power to the hurt and annoiance of any whatsoeuer Secondly sundry of Gods saints as Iob and a daughter of Abraham that was bound by satan eightéene yéeres yea and our blessed Sauiours body was subiect for the time to satans malice and yet all happily escaped and were deliuered Christ by his owne power foiled him and the other were conquerors in and through Christ. Thirdly that in Gods children possession by satan onely annoieth the body which is as it were the outward wall or the circumference but he can neuer win or ouercome the castles of our hearts nor attaine vnto the center of our conscience Lastly that possession by euill spirits is to the beléeuers but a temporary chastisement and shall determine in death if not long before espeâ—ally if publike and priuate praiers and fastings be according to Christ his ordinance vsed Q. What duties are the possessed to performe A. They must heartily pray vnto and call vpon God in Christ to checke satan and to restrain his power and malice and consequently to deliuer them and theirs and in the meane time they must patiently beare that particular affliction and wait Gods leasure vntill he deliuer them Iob 13. Heb. 11.17 Secondly they must haue recourse to God in his word in which he promiseth them his presence and protection in their greatest dangers Psal. 91.10.11 Zach. 2.51 Esay 66.12 Num. 23.25 Thirdly there must praier and fasting of the Church be vsed for them for so Christ hath ordained and commanded Marke 3.29 Psal. 37.34 Lastly they must to their holy professions ioyne practises of good works and newnes of life and then all things will goe well with them in the end Q. What duties are the friends of the possesed and his neighbours and those that attend vpon him to performe vnto him A. First they must condole and grieue with him as members of one and the same spirituall body Secondly they must visit him and by praiers make intercession to God for him for so God hath commanded and the praier of a righteous man auaileth much if it be feruent Thirdly they must aduertise him that he in no wise send to wizards nor flie to any vnlawfull meanes for this is not the meanes to expell satan but to entertaine and also to strengthen him Lastly because in possession God doth either correct some euill in the party possessed or make triall of his faith his friends must endeuor to bring him to repentance for his sinnes and this being done to perswade the said party to wait constantly and patiently for the good time of his happy deliuerance THE SECOND BOOKE Wherein are contained soueraigne and most sweet consolations directions and remedies against such inward or outward euils crosses afflictions which properly and peculiarly concerne Gods Church and Children LONDON Imprinted by William Hall for Iohn Stepneth 1611. TO THE RIGHT Honourable his very good Lord the L. HARINGTON Baron of EXTON and to the right Noble and Vertuous the LADIE HARINGTON his wife my singular good LADIE Grace Mercy and Peace HAuing Right Honourable in the former booke treated of such publike and priuate troubles vexations losses and calamities that are common to Gods children with the wicked and hauing according to my measure sorted out and set downe such plaine and compendious rules directions and consolations as may seeme most fit and necessary I haue in this second Booke propounded in order those doubts distresses griefes scandals trials and afflictions which did specially and properly concerne Gods Saints and seruants for many are the troubles of the righteous and the better Christian the more tried and afflicted I haue withall expressed and drawn out of Gods booke such certaine resolutions vndoubted conclusions and choice comforts as I hope will giue good satisfaction and contentment to euery good Christian. And hoping that through Gods blessing this small worke may doe much good I haue beene willing to make it common and for many iust and waighty reasons me mouing doe deuote and consecrate it to your Honours For first your Honours being Pillers in Gods house and goodly Cedars in the Lebanon of his Church militant beare your parts in affliction and therefore the comforts do appertaine vnto you you share in the conflicts and why not in the conquests Secondly this my discourse being a subiect and matter of religion and learning who haue greater interest in it then such a noble Theophilus honourable Sunamite who both doe so much fauour further and wish well to learning and godlinesse Thirdly in whom doe might and meekenesse honour and humility greatnesse and gratiousnes more happily concur then in your Honours Lastly hauing receiued so many great and vndeserued fauours from your Honours as the Roote and from your noble ofspring as the blessed branches I could finde no better meanes to manifest my humble dutie and to testifie my thankfull heart then by dedicating and commending these my labours to your patronages Vouchsafe therefore not onely to peruse my meditations but also to approue them that the Author may receiue the greater encouragemeÌ„t the fragrant perfume of your fauourable disposition may more amply enlarge and make knowne it selfe But fearing to bee offensiue and tedious and assuring my selfe of your Honourable acceptation I doe here most heartily sue and supplicate to God the Father of our Lord Iesus Christ to blesse the bright Morning Starre that Princely charge vnder your careful tuition and herein to respect and reward your faithfull seruice and watchfull attendance to remember in goodnesse all your kindnes shewed to his Church and childreÌ„ to continue you long in health to encrease you in all grace and honour and to replenish your hearts with all hope and comfort Your Honours in all dutie most affectionate THOMAS DRAXE THE SECOND BOOKE Of the soueraigne and most sweet consolations directions and remedies against such inward or outward euils crosses afflictions which properly and peculiarly concerne Gods Church and children CHAP. I. Question WHat are those crosses troubles and afflictions that properly and peculiarly concerne Gods Saints and seruants A. They are either inward or outward Q. What are the inward crosses A. Those spirituall temptations that assault the soules faith and sanctification of Christians Q. How are they to be distinguished A. They are either such temptations which arise from within the mind of Gods children or which are accidentally occasioned and obiected from without them Q. What are those inward temptations and distresses that arise from within the minds of Gods children A. They are either anguish of mind and distresse of conscience in generall or doubts of and assaults against
rich and roiall mercies but rather let vs build and bind vpon them for the hauen of mercy is prepared for the repentant Secondly it is our part to beware of doubting distrusting and vnbeliefe for hereby we stop the current of Gods mercy and shut the doores of our hearts that the sunneshine of his grace cannot enter in vnto vs. Lastly wee in this case must not cast our eies vpon our owne vnworthinesse as though we should bring a pawne in our hands and bind God vnto vs by our owne works but wee must take notice of the infinite extent of Gods mercy and compassion and striue to beléeue and apply all the promises of saluation Q. How are they to bee comforted that tremble at and are sore afraid at the remembrance of the last iudgement A. First their feare of the last iudgement so that it bee not vnmeasurable and vnreasonable is a notable alarum to awaken them out of and to kéepe them from the slumber of security Hereupon Saint Paul by the terror of it endeuoured to perswade men to repentance And Saint Ierome whether he did eat drinke sléepe study thought that he heard alwaies sounding in his eares Arise ye dead and come to iudgement Secondly Gods children being in Christ and hauing him for their Sauiour friend mediator and Iudge shall neuer come into the iudgement of condemnation but shall heare that comfortable sentence Come ye blessed of my Father inherit ye the kingdome prepared for you from the beginning of the world Q. What vse in a word is to be made hereof A. We must spiritually imitate the last iudgement by arraigning our selues before the barre of Gods iudgement we must indite and condemne our selues for our sinnes and then the last iudgement shall not minister vnto vs matter of terror but of triumph Q. Js it peculiar to Gods children thus to bee sometimes perplexed with doubting of Gods fauor and their owne saluation A. Yes for first the wicked and prophane man is not sensible of his owne wants but is presumptuous and confident though he be notwithstanding deuoid and destitute of faith and inward holinesse Secondly that the child of God is subiect to such doubtings and wauerings it thus appeareth First satan desireth to sift them only and to spoile them of the rich treasure of grace in their minds and hearts Secondly whosoeuer truly beléeueth féeleth findeth in himselfe many doubtings and distrustings as the whole and sound man perceiueth in himselfe many grudgings of diseases which if he had not health he could not féele Hereupon we reade how many of Gods most worthy seruants haue doubted yea and almost despaired The man in the Gospel whose sonne was possessed with a diuel doubted when he praied Christ to helpe his vnbeliefe Iob 3. 13. Dauid Psal. 77.8 9 10 11. and Psal. 116.1 Ezechias Esay 38. and many others haue béene brought vnto the pit of desperation Thirdly Gods children onely complaine of abhorre and resist doubtings and wauerings yea and pray against them and therefore they must néeds be subiect vnto them Q. What are the principall meanes to suppresse these or the like doubtings A. The consideration of these meditations following First it is Gods commandement that we should beléeue his manifold and precious promises which if wee refuse to doe wee iustly defraud our selues of Gods fauour and of our owne saluation Hebr. 3.18 19. Secondly the promises of grace are generall to all Gods children and shut out no particular person and therefore when such offers of mercy and grace are made vnto vs and confirmed by the Sacraments of Baptisme and the Lords Supper let vs by the hand of faith apply them to our owne soules and consciences Lastly that by doubting of and calling the truth of Gods goodnesse swéet promises into question we offend God as much almost as by any other sinne for hereby we rob God of the glory of his mercy and make him what in vs lyeth a lyer because we will giue no credite to his promises nor apprehend lay hold on them Q. What practise is necessary for our helpe and recouery A. Wee must retire our selues into some secret place humble our selues before God make known our wants vnto him and entreat him to worke faith and suppresse vnbeliefe in vs and he wil heare vs. Q. Comforts and counsell for them that stand in feare and expectation of hell fire A. It is good and profitable euen for the regenerate oftentimes to speake thinke of and stand in feare of hell that they may hereby bee preserued from euill and confirmed in goodnes Hereupon our blessed Sauior thus armeth exhorteth his Disciples against persecution Feare not them which kill the body but are not able to kill the soule but rather feare him that is able to destroy both body and soule in hell fire Secondly there is no hell to the beleeuers for the sting of death is taken away by Christ the godly haue eternall life and are already viz. in beginning and hope passed from death to life 1. Ioh. 3.14 Joh. 5.24 Thirdly Christ did not onely many hundred yeares sithence by his death and soule-sufferings satisfie his fathers iustice for vs but alwayes sitteth on his Fathers right hand to make continuall and effectuall intercession for vs Rom. 8.34 and how then can we possibly perish Lastly our soules forthwith after that they are loosed from our bodies are carried by the blessed Angels into heauen and our bodies shall be raised in glory at the general resurrection how then can we slauishly feare hell CHAP. II. Of doubting of Gods fauour and loue toward vs. Question WHether it be incident to any of Gods children to doubt of his loue and fauour A. Yes verily and that sundry times Q. For what ends A. First that he should know that faith and a ful perswasion of Gods mercies is not naturall or procéeding from the power of a mans owne frée will but spirituall and inspired of God by his spirite Secondly that a Christian séeing his owne weakenesse and how busie Satan is to take the aduātage of his infirmity should by prayer entreat the Lord to strengthen his faith and to ease him of scruples and doubts Lastly that hereby God might traine and exercise his elect in the spirituall battel for they seeing their manifold doubts and ignorances are hereby prouoked to search the scriptures and to take notice of Gods promises that by the due application hereof their faith might bee fortified and strengthned and the remainders of ignorance and doubting be by degrees abolished Q. How shall Gods children comfort themselues when by reason of the number and heinousnesse of their sins they cannot be perswaded that they are Gods children A. By remembring and laying close to their consciences these or the like rules and directions following first it is a great part of our perfection to learne out