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
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
we haue begun to doe some worthy acts as Dauid did when he made preparation for the building of the Temple c. God the righteous Iudge will regard and reward not onely our action but our affection and our desire as well as our déed Lastly let vs laying aside all other works intend and study this one thing which is to die well for this is instar omnium that is this instead of all for according to the antient Prouerbe All is well that ends well Q. How shall we comfort our selues when death hath depriued vs of very good benefactors friends fauorites A First you haue not lost them but sent them before to God for death hath not consumed them but eternity shall receiue them Secondly they liue in their better part for though death hath taken away his body yet not his friendship past nor our friends who are forth comming and whom we shall see know and conuerse with after the day of iudgement 1. Cor. 13.12 Thirdly their vertues are immortall and for thy practise and imitation and the remembrance of them is swéete delightsome and comfortable vnto vs. Fourthly it may be when we enioied them we did not as our duty required honour reuerence and esteeme or them Fifthly if our friends be remooued hence and translated into heauen we must labour by our godlinesse humility and weldoing to gain get new friends Lastly if all our chiefe friends and benofactors on earth be flowen vp into heauen it must abundantly suffice and content vs that the whole holy and vndiuideable Trinity God the Father the Sonne and the holy Ghost are our friends fauorites benefactors vpholders for they are all in all and therefore let vs as well trust in God when our friends faile as when they abound CHAP. XII Particular comforts for them that haue sustained particular losses by the death of kinsfolks c. Question HOw shall a Christian man comfort and resolue himselfe that hath by death parted with a vertuous and kind wife A. Indéed thy losse is great and it is as it were the cutting away of one halfe of thée but thou must remember that she was borne mortal and that frō Adam to the worlds end all must die and therefore thou must take it patiently Secondly all things come to passe by Gods prouidence and appointment who turneth all things to the best to them that loue him Thirdly God will hereby either correct thy vnthankfulnesse or try thy patience Fourthly if she had liued longer she might perhaps haue growne worse and haue béen a crosse and vexation vnto thée Fifthly thou art hereby fréed from ielosie suspition to which good women are sometimes subiect Sixthly God can make thée a gainer by thy losse and procure thee a second as good as shee as when Michal was taken away from Dauid God afterwards prouided for him faire and wise Abigail Seuenthly if thou vnder God wast an instrument to make her good thou maiest make the second good by thy instruction and holy example for though thy wife be gone yet thou the workman art aliue Eighthly thanke God that thou so long time and to thy great contentment didst inioy so good a wife and therefore now thou must be content to receiue some chastisement from God as well as good things in former times Lastly preserue and honour her memory after her death and speake well of her and if thou bee inclined to match againe pray vnto God that thy second choice may bee matchable to thy first and God will heare thy praier Q What comfortable meditations and directions can you bring forth for a Christian wife that hath lost a good and a godly husband A. First she is wedded to Christ and therefore she is no widow nor can want any necessary help and protection Apoc. 12.1 Apoc. 19 7. Secondly death hath not parted husband and wife for euer but for a time for they shall one day if they both feared God sée and know one the other albeit all respects of marriage shall then wholly cease Thirdly God hath a speciall care of widowes as may appeare by miracles done in their behalfe and for their reléefe in the old and new Testament and he laieth a strait charge vpon Magistrates Rulers and Iudges to sée them righted and prouided for Fourthly if she truly feare God and intend a second marriage he that prouided her a good husband before can prouide her a second as good as he prouided faire vertuous and wise Abigail for Dauid Lastly it may be either she did not respect him according to his worth and therefore God hath iustly corrected her vnthankfulnes or else she too much doated vpon him and was too fond of him and therefore God by his death will heale this sinne in her and cause her to depend vpon him onely when the staffe of her outward state is taken away Q. Let vs heare some comforts for parents that by death are bereaued of godly and dutifull children A. First we must alwaies remember that sinne hath deserued death and that God hereupon in the time appointed inposeth death vpon young as well as the aged and his decrée cannot bee preuented or resisted Secondly herein the Saints of God beare their parts with thée and therefore thou must endure these common euils with the greater patience Thirdly children and young men are but as flowers in God his garden and we must suffer God the soueraigne Lord of it and them to crop and gather them when he will Fourthly the yonger that they died they were the lesse defiled with corruption and they departed being not laden with the burthen of many sinnes which longer continuance of time would haue drawne them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly if there be a decay mortality and change in Okes and Cedars much more in man that hath rebelled against his Creator Sixthly it may be that when wee inioyed them that either wee were too tender and fond ouer them and so would haue corrupted them or else were not contented with them nor thankfull to God for them and therefore God to remedy and correct both these extremities hath bereaued vs of them Seuenthly if our children led a godly life and so died then they are in safetie and forth comming their life is not vanished but changed and though we haue lost them yet God hath found them and at the generall resurrection we shall finde them know and acknowledge them wherefore let vs in the meane time rest content and comfort our selues in this blessed expectation and therefore wee must be so farre from murmuring and repining against God for depriuing vs of them that we must blesse and praise God for their perfection and glorification Lastly by their death wee are fréed from infinite feares of their mis-doing and from many carking cares of prouiding for their outward estate and maintenance but if our children proue vntoward and vngodly then our losse is the lesse to
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
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
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
deriue originall corruption vnto their children seeing that by warrant of Scripture and the consent of the most excellent Diuines both ancient latter the Parents do not beget but God doth daily create new soules in the bodies prepared and fitted for them but God is iust and cannot be the author of siâ—ne A. Albeit God continually create new soules and that without sinne yet hee doth create them in weakenesse and in the very moment of creation hee forsaketh them and leaueth them imputing Adams sinne vnto them Secondly the soule receiueth contagion by the body in which it is seated for as a precious and costly ointment is soone marred and corrupted as daily experience teacheth by an vnsweet and a fusty vessel so is the soule corrupted by the sinfull body Lastly the soule and body by common consent and practise bring foorth sin for there is so neere a familiarity betwéen them that the one doth gratify the other Q. But why doth God suffer sinne to dwell and remaine in the most holy and regenerate men that liue in the earth A. First to humble and afflict them Secondly that they may know what sin bringeth them vnto and what grace affordeth Lastly that they may alwaies runne vnto God for helpe and pardon Q. What vse are wee to make of this deriuatiue pollution A. 1. Vse We must lay aside al pride and selfe-conceit and with all humblenesse acknowledge our vncleannesse Secondly wee must not so curiously search how the fire of originall sin came as to be careful how to quench it nay we must labour betimes to quench put out the first sparkles of this fire lest if preuailing flame out and vtterly consume vs. Lastly we must in this life be regenerate and borne anew of water and the holy Ghost and therefore flee vnto Christ our Sauiour for pardon of our sinnes and for further grace or else we shall neuer enter into his kingdome Q. What is the actuall sinne A. Euery thought word and déede whether in committing euill or in leauing good vndone that is against the wil and law of God Q. Whence floweth or proceedeth it A. From the fountaine and roote of originall corruption for it is a deriuatiue from it and a fruit of it Q. Doth it any way aggrauate and increase originall sinne A. Yes for it daiely encreaseth the guilt and punishment of it and if faith repentance preuent not deserueth and procureth the greater torment in hell for as there are degrees of sinne so God in his iustice hath accordingly appointed and ordained semblable degrâ—es of punishment Q What is the cause of Actuall sin A. The next and immediate cause is mans corrupt minde wil and affections for these are the working instruments and command the action and therefore as sparkes proceed from the burning coales as rust from the iron and venim from the Aspe so doth actual sin flow from our sinfull and degenerate nature Q. What are the outward causes or occasions of Actuall sinne A. Foure specially First the suggestion and temptaton of the Diuel prouoking and enticing men thereunto Secondly the scandals and bad examples of wicked men offending them Thirdly troubles and persecutions through which many men are drawn to vniust practises yea to fall away from sound faith and true religion Lastly profits and pleasures which drowne men in destruction and cause them to forget God and themselues Q. How is Originall sin to be distinguished from Actuall transgression A. Many waies First originall corruption is bred and borne in vs and with vs but Actuall sin is borne afterwards Secondly Originall sinne is the roote but Actuall sinne the fruit Originall sinne the cause but Actuall the effect Originall sinne is the mother but Actuall the daughter Lastly in Actuall sinne the matter doth not remaine but passeth away for when a man hath committed blasphemie adultery murther c. the action foorthwith ceaseth though the offence of God and the guilt still remaine but in originall sinne the matter manifestly remaineth héereupon we naturally yea and daily runne and rush into sinne and are backward and vntoward to the performance of any good thing that God requireth CHAP. 2. Of the punishment of Sinne. Question WHat followeth sinne A. Temporall and eternall punishment Q. Are the temporall punishments of sinne inflicted vpon mankind curses satisfactions to Gods iustice and the forerunners of euerlasting damnation A. They are such in their own nature and originall and such in all the reprobates yea they are no other then curses to the elect so long as they are vnregenerate and vnder the ministry of the Law For cursed is he that doth not continue in all things that are written in the book of the Law to doe them Q. But what are these temporall plagues and punishments to the beleeuing and regenerate A. They are not to speake properly the punishment of their sinnes nor part of the eternall curse and therefore no satisfactions to the rigour of Gods iustice for Christ by his death and obedience hath fully satisfied his fathers iustice remoued from them the curse of the law yea and deliuered them which for feare of death were all their life time subiect to bondage they are therefore not curses but corrections not punishments but preseruatiues vnto them and not the broad way that leadeth to destruction but the narrow way that tendeth vnto life Act. 14.22 Q. But seeing that Christ hath made satisfaction for sinne and their sinnes are not imputed to them but pardoned why doth not God as well eodem instanti take away the chasticement as the Sinne A. First because certaine seedes of corruption certaine sparkles of concupiscence and certaine rootes of sinne in part abide and will abide in them so long as they liue in this mortality which Christ the Physitian of our soules must needes correct yea and mortifie by the bitter pilles and purgations of affliction Secondly because the bitter memory of sinne committed remaineth in the minds of them that loue God which cannot but grieue and molest them Thirdly the wicked who are Satans impes and Gods rods do alwaies séeke and if they find they take any occasion to vexe and trouble Gods children Apoc. 12.12 Q. What instruction gather you hence A. That mans nature is vile vnperfect that the sinne that ariseth out of it and from it is very hatefull and horrible in Gods sight for hee will not let it escape and passe vncorrected in his déere Children no nor in the sucking Infants that are frée from the committing of actuall sinne for they are subiect to diseases paines and vnto death as well as men of yéeres CHAP. III. Of the Crosse or Tribulation Question WHat is the Crosse Ans. It is that cup or measure of affliction that God doth ordaine and appoint out vnto euery one of his children that liueth in this world Q. Is then no child
cause our consolations to abound much more 2. Cor. 1. A second Obiection Q. But what if our sicknesse and disease be of long durance or of many yeeres continuance how then shall wee stay and comfort our selues A. First our sinnes whereof wee must seriously repent haue perhaps long time preuailed against vs and therefore the medicine must a long time be applied to it Secondly our sinnes haue deserued euerlasting paine and therefore we must patiently endure this which is temporary and tollerable Thirdly the blessed saints and seruants of God in all generations haue had experience of this temptation and haue béen our companions and copartners herein For example sake Iob in the old Testament was very long no doubt sicke pained and vlcerous Aza long diseased in his séete and in the new Testament a poore woman was twelue yéeres long troubled with a bloudy issue A daughter of Abraham i. a godly and religious woman bowed by Satan eightéen yéeres and a créeple whereof we reade in Iohns Gospell was lame thirty eight yéeres Fourthly the longer that our afflictions are the more easie they will be for God in his compassion will either mitigate our paine or adde vnto our strength Fifthly if our outward man decay yet shall the inward or regenerate man be renewed daily so that corruptio vnius is by Gods mercy generatio alterius Sixthly the temporary though long and tedious afflictions of this world are nothing to the eternity and vnmeasurablenesse of glory in the world to come Seuenthly God will heare and helpe vs after that we haue béen long humbled and diligently sought him Lastly the longer that the deliuerance is delaied the greater will the comfort be when it commeth Prou 13.12 The third Obiection Q. But what if either the violence or the long continuance of our sicknes bereaue vs of naturall sleep whereby our life and strength is prolonged and maintained how shall we in this case comfort our selues A. By these rules and directions following First sléepe is a resemblance of death and the image of it for they differ only in time sléep being but a short death and death a long sleepe and therefore the lesse that we sléepe the longer doe wee liue Secondly we may must conceiue good hope of procuring naturall sléepe and rest for if sicknes take it away health may restore it and if feare depriue vs of it hearts ease and quietnes of mind will make vs againe partakers of it Thirdly we are by our wakefulnesse and want of sléepe freed from the terrour of dreames and from many illusions doubts feares wherewith men in their sléepe are assaulted Lastly God will haue vs to estéeme more highly of the blessing of sleep when we obtaine and enioy it and to shew our selues more thankefull for it Q. What course are wee to take that we may procure rest and sleepe A. Wée must first of all and most earnestly pray vnto God that giueth his beloued sleepe in peace and that gaue S. Peter that was bound with two chains and betweene two souldiers sleepe to bestow this gift vpon vs which is many times denied to great Monarches Secondly we must striue to disburden vnlade our selues of cares thoughts and to shake off sicknes what in vs lieth and then sléepe will come vpon vs vnlooked for Thirdly in our non rest wee must read the holy Scriptures and good books especially of Diuinity and haue them about vs with whom we may talke and confer and we shall find much ease and refreshment Psal. 77. v. 11.3.4 ad 12. Lastly we must in the day time especially if our sicknes will suffer vs diligently honestly and conscionably walke in our lawfull callings and wee shall haue experience of Gods gratious blessing euen this way The 4. Obiection Q. I am as it were a close prisoner in my earthly house and I am not able to goe to Gods house that I may behold the beauty of it and visite his temple how then shall J comfort my selfe A. First though thy body be bound yet thy soule is at liberty and kept vnpolluted of sinne and errour Secondly Dauid Ezechias Aeneas many others haue against their will by sicknes béene kept from Gods house Thirdly God in this case accepteth the will for the déede and requireth the heart and the affection onely Lastly in this estate thou must reade the scriptures and godly treatises and muse and meditate vpon that thou hast heard read learned The fift Obiection Q. Alas we want friends kinsfolks and good neighbours to relieue direct and comfort vs what instructions can you yeeld vs A. First our case is not singular and without example for Iob Dauid c. yea and our blessed Sauiour in this case were neglected misiudged forsaken Secondly we must learne to beare our friends death and therefore much more their absence for this absence will not appall them whom death doth notdismay Thirdly it may be that we in our health made small account of and were offended at them and therefore now wee are iustly depriued of them For as in all things so in friendship too much aboundance doth dull the appetite whereas want doth sharpen it and hunger is the best sauce Fourthly though they bee absent in place when that their eyes eares hands and féet performe not their office yet they may be with vs in their mind and affection and thus Paul was present with the Colossians and with the Corinthians 1. Cor. 5.4 Lastly let vs not be discouraged nor faint harted but trust in the liuing God and bee content with those thinges that we haue for hee will neuer faile nor forsake vs. Q. What duties are wee to performe in this distresse A. First we must not trust in men who are lighter then vanity it selfe they are like a brokē staffe that wil faile them that leane on it and like a réede that will breake in a mans hand but wee must trust in the liuing God thogh he should kill vs and liue by faith and then wee shall haue the recompence of reward Secondly when God raiseth vp friends and kind neighbours vnto vs let vs be more thankefull vnto God for them and haue them in more request and estimation Q. What if the violence and continuance of sicknes want of friends and good neighbours lacke of sleepe concurre or at least we faint vnder some one or more of them how then shal we practise patience A. By obseruing and practising those instructions and conclusions following First that many of Gods Saints as Iob Dauid c. haue encountred with all these temptations and yet haue by faith and patience ouercome them and though these men may seeme vnto vs Phoenices and rare birds yet we must the rather take notice of them and endeauour to imitate them Secondly if our minds bee armed with faith in God our bodies shall be the better enabled to
as for the time of death and the warning that God giueth vs of it we must refer it wholy to his heauenly disposition Q. Is it lawfull for a Christian to pray against sudden death A. Yes when he hath liberty so to doe or whiles hee hath time and memory Q. But sudden death cannot preiudice his saluation there is no expresse forme of prayer against sudden death in all the scripture why then should any Christian man pray against it A. First because sudden death more often befalleth to the wicked then to the good Secondly because fewnes of daies and suddennes of death is wished to the wicked in way of imprecation and therfore we may pray for some warning of death approching that the wicked and prophane doe not rashly censure iudge and condemn vs as though wee died accursed and out of Gods fauour Thirdly wee cannot otherwise by our good confession and prayer glorifie God before men in our death nor giue at all a good example of dying well to our family or others Lastly if we being of ability die intestate and without making a will the poore may be defrâ—uded of all comfort and much contention may possibly arise about the distribution and disposall of our lands and worldly goods amongst our wiues children and kinsfolke Q. What shall wee iudge of Gods children that doe perish by the enemies sword and by consequence are this way cruelly and suddenly massacred A. It hath beene the lotte of Gods Saints in the old and new Testament and in all ages sithence thus to end their liues and they blessed yea blessed with a further addition of glory because they died for Gods cause Secondly this kind of death cannot kill the soule nor separate soule or body from Gods fauour and loue Thirdly they had no special promise to die quietly in their beds or in their friends hands and as for their enemies they haue preuented themselus froÌ„ hauing any further power ouer Gods children for they haue done their worst Finally non nocet bonis si subito occidantur vel si subita morte pereunt NoÌ„ enim subito moriuntur qui semper cogitauerunt se morituros that is It disparageth not good men if they be suddenly slain or if they suddenly die For they die not suddenly who alwaies thought that they should die Lastly right many haue béene by the sword not knighted in earth but martyred here and crowned in heauen this besides the pregnant testimonies of sacred scriptures the experience of all times and ages euinceth and verifieth Q. How shall wee arme and resolue our selues against the feare of perishing by the enemies sword or any such kind of violent death A. First it skilleth and mattereth not whether a burning feauer the pestilence or the sword kill vs or whether the prison be set or broken open Secondly we are not so much to feare the hand as the wound but death doth not so much wound as cure and salue the godly from their sinnes and miseries Thirdly wee may hereby bee preuented of a more lingring and fearefull death as to die by famine and by râ—cking flaying c. Lastly wee must remember that it is the lot of Gods children oftentimes this way to die and that no kind of death naturall or violent can separate them or vs from the loue wherewith God loueth vs in Christ. CHAP. XI The third supposed euill of death in that it depriueth vs of most worthy and excellently deseruing Princes Magistrates Ministers patrons friends kinsfolks c. Question HOw shall wee comfort our selues against the vntimely death of any worthâ— Christian whether Magistrate Minister kinsman speciall friend or any priuate Christian A. By marking and meditating vpon these or the like propositions and grounds following First no man dieth before his time for it is appointed for all men once to die and this time not man but God hath in his eternall certainty appointed Secondly they are loosed from the bonds of sinne and this earthly misery and how can this be out of time Thirdly they as well as any others owed a death vnto God and were at Gods call to make present paiment now this death is due euery day how then demanded before the day Fourthly these worthy instruments in Church and commonwealth these pillars in Gods house these noble Cedars in Libanon these starres in the firmament these Phenâ—ces and déere saints and seruants of God were fitter for heauen then earth and therefore partly because we were vnworthy of them and vnthankfull to God for them partly because they should not see the euils to come and partly that they should not be changed and infected with the worlds wickednes God hath iustly depriued vs of them but crowned them with the crowne of euerlasting glory Fifthly a long life is a long labour and a suspension as it were of their life from immortality and hee that liueth long what hath he but increase of sins manifold cares griping griefes and distastefull discontentments and will he count these his gaines gettings winnings and aduantages Sixthly they die not suddenly that soone haue growne old and haue spéedily sailed ouer the troublesome and tempestuous sea of this world into the blessed Canaan Lastly if God sée vs truly humbled for the losse of these glorious lights and earnestly to sorrow for our sinnes and vnthankfulnes that haue bereaued vs of them God can and wil raise vp a new succession in their stead he can cause Iosua to succéed Moses and Iehoshaphat to succéed Aza Salomon to follow next after Dauid Elizeus to execute the office of Elias his predecessor can as he did cause very many worthy and vigilant Bishops and faithful Pastors to succéed the Apostles and therefore in this though we ought to be humbled yet we must hope well and know that Gods arme is not shortned nor his power abridged Q. What vse are we to make of vntimely death either in regard of others or else in respect of our selues A. First in regard of others we must lament and bewaile our sinnes and vnworthinesse whereby we haue depriued our selues of them and that we did not more praise God nor better serue him when we enioyed them Secondly we must not enuie at but congratulate their aduancement and euerlasting happinesse sed eodem animo ferenda mors quo nostram expectamus that is we must so take their death as our owne Thirdly it is our duty to pray vnto God to raise vp new in their place and if their equals or those that doe in some good measure resemble them doe succéed it is our duty more to esteeme them and haue them in the higher account nam bona nostra carendo magis quam fruendo cognosâ—imus that is we know good things more by wanting of them then by enioying of them Fourthly in regard of our selues if we as we ought purpose to doe well let vs doe it quickly lest we be preuented and if
bee lamented for wee haue none to take notice of our gray haires none to number our yéeres none to carpe at our cost and none to bee discontented at the delay of our death Q. What vse in a word are we to make hereof A. First we must remember that we being mortall our selues begat them mortall and that all men must die sooner or latter though the time place and maner be vnknowne vnto vs. Secondly if we bewaile them being dead we should in some sort haue bewailed them as soone as they were born for then they began to die Thirdly we must out of heauinesse conceiue matter of happinesse and kéepe a measure in lamentation and not lament for euery losse lest our whole life be filled with lamentation Lastly we must instruct them and pray for them whiles that they liue but when we perceiue death to approach we must not in vaine striue against God but willingly suffer him to take his owne Q. How shall poore orphanes namely fatherlesse and motherlesse children comfort themselues that haue parted with kind carefull and most Christian parents A. By remembring and obseruing these directions and duties following First that their parents were borne mortall and must néeds die and therefore the children comming of them cannot be immortall If the foundation of the building in time shrinke and be shaken that which is built vpon it cannot endure The earth their common mother must receiue them all and at the last day yéeld vp all againe Secondly their parents are not lost for God hath found them and fréed them from all miseries and molestations and therefore they in this regard must bee content Thirdly that they shall not returne to their children but their children goe to them Fourthly they were borne first and therefore must die first and they are not forsaken but sent before them to blisse Lastly God hath depriued them of their parents either to correct their murmuring against them or their vndutifulnes towards them or at least to try how they will depend vpon him when all earthly meanes faile and are wanting Q. What duties are they to performe A. First they must patiently vndergoe Gods correction Secondly they must heartily repent them of their sinnes the cause thereof Thirdly they must follow their vertuous example and immortalize their memories Fourthly they must more highly estéeme Gods benefits when they inioy them Q. What comforts are fit seasonable against the death of deere brethren and sisters A. First death is a common correction to Gods children and no person must looke to be fréed from it Secondly though their life was short yet it was holy and blessed Thirdly though their bodies be dead and interred yet their soules liue and their vertues like so many children left behind them are immortall and the impression hereof as of their kindnes and indulgence towards them must neuer be blotted out Fourthly though they want the comfortable company of their brethren and sisters yet they are not alone being attended vpon and guarded by so many vertues and all those that feare God and doe his will must be their brethren and sisters Vse First wee must not vnmeasurably mourne for them but rather bewaile euil things that hang ouer our owne heads Secondly by such examples of mortality we must be warned to prepare our selues against our latter end Lastly we must comfort our hearts in this that wee shall one day to our hearts contentment inioy for euer their most swéet and blessed fellowship Q. Is it not a curse to a religious man to die childlesse and without issue A. It is a crosse rather then a curse For first they are not vnder the law but vnder grace Secondly Christ hath taken away the curse from all true beléeuers Q. By what arguments and reasons shall such a man quiet and comfort his conscience A. First their loosenesse and lewdnesse shall neuer grieue him and their future miserie shall neuer disquiet him Secondly he in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of children may in his discretion adopt such who may proue more kind louing and obedient then those that might haue proceeded out of his owne loines Thirdly hee néed not trouble himselues about their maintenance and as for the distribution of his goods and possessions he hath at hand many poore seruanâ—s and children of God amongst whoÌ„ he may more happily diuide them for these will pray for him so long as he liueth and speake well of him when he is dead and God wil in goodnes reward all his well doing Neh. 5.19 Fourthly law may and will supply the defect of nature for adoption is an act imitating nature ordained for the solaâ—e of such who want children Lastly his children might haue growen out of kind and haue obscured and blemished his name and hereupon many had died more happily and contentedly if they had died childlesse CHAP. XIII Of the Priuatiue and Positiue benefite of death Question FRom what euils doth death free Gods children A. First from all sinne and the offence of God the originall and cause of all euill Secondly death is to them the medicine remedy and physition of al euils for it endeth all their imperfections and finally fréeth them from all sicknesses paines crosses calamities gâ—iefes distresses euils errors enemies Thirdly it preuenteth all sinne and misery to come both in this world and specially in the world to come for they are wholy and for euer deliuered from all Satans assaults and from damnation and the horrour of hell Q. What vse is to be made hereof A. First if by death wee would bée freed from all sinne and the most cursed effects of it then let vs denie the world and the flesh and liue in the feare of God remembring the account that wee are to render vp before God and theâ— the second death shall neuer haue power ouer vs. Secondly let vs giue God all possible thanks and praise for that hee will by death thus ease and disburden vs. Thirdly let vs in the certaine expectation of so great deliuerance at the year of Iubily be willing to goe to God as Simeon and Paul were and in the mean time to sustaine all crosses patiently Lastly let vs continually waite and pray for this time of our full and eternall rest and deliuerance Q. Is it then not lawfull for Gods children in their distresses extremities for their ease and deliuerance to hasten their death by laying hands vpon themselues A. It is simply and vtterly vnlawful For first this not the way to ease and auoide misery but to encrease it yea and to emplunge and engulfe himselfe into the bottomlesse pitte of endlesse torment Secondly if a man should be entreated by the distressed to kill him hee might in no wise condescend thereunto for hée should bee no otherwise accounted and punished then a murderer much lesse may any person kill himselfe For he is bound to cherish and not to kill his owne
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
we must as our Lord willeth vs obserue what they bid vs but after their works wee must not doe lest we with them knowing our Masters will and doing it not be beaten with many stripes Lastly when the publicke and ordinarie meanes of saluation are wanting or defectiue wee must entreat the Lord of the haruest to thrust forth more labourers and in the mean season plie more often and earnestly the priuate means of reading conference and good examples at home Q How shall a Christian arme himselfe against the scandall that the weake take at the streame and inundation of sinne and at the generall corruption in manners A. First that the way that leadeth to life is narrow and the gate straight few there be that find it and therefore wee must not make the example of the multitude or of the most a certaine rule or warrant of his life and pâ—â—ctise Secondly the greatest sort of people are ignorant of Gods wayes and strangers in the holy Scriptures making custome a rule for conscience and they more delight in vaine inuentions then in the knowledge and obedience of the holy Gospell of Christ. Thirdly sinne hath abounded in all ages and the greatest number of Christians hath béene in many places more licentious then religious and more prophane then sincere and the néerer the world groweth to his finall period and consummation the more Atheisme and Libertinisme shall abound for men shall generally giue themselues to surfetting drunkennes and the cares of this life men shal bee louers of themselues despisers of them that are good louers of pleasures more then louers of God and though many haue a forme and profession of godlines yet they deny the power of it so that when Christ commeth to iudgement he shall hardly find faith vpon the earth and therefore he is the lesse to be offended hereat Fourthly when there is a generall corruption in maners then are the faithfull seruants of God most discerned and their incorrupt sincerity is most emineÌ„t then they shew themselus pure blamelesse and without rebuke in the middest of a naughty crooked nation amongst whom they shine as lights in the world Noah is iust in his generation Lot is righteous amongst the Sodomites in very Pergamus where Satan had his throne were many faithfull and stout Christians and in Sardi that was in a manner dead before God were a few names that had not defiled their garments Lastly the more lewd and licentious that the world is the more wary and strict must wee bee in our conuersation vnlesse we would perish with the world CHAP. VII Of Offences Passiue or those that are taken Question WHat is a scandall or an offence taken A. It is any wholesome doctrine or counsell any honest and godly spéech déedâ— example which through errour of iudgement péeuishnes of mind and peruerse interpretation is turned to an occasion of offence Q. What are the causes of an offence taken A. First blindnesse and imperfection of mans reason Secondly corrupt iudgement arising from the ignorance of Gods word Thirdly preiudicate and forestalled opinions Fourthly hatred of the godly and their proceedinges Fifthly distast and dislike of good policy and discipline Sixthly in the wicked an eager appetite and desire of worldlie gaine and authority with an earnest affection to hold and maintaine it Lastly the manifold afflictions of such as feare God Q. Who are the persons that vniustly conceiue an offence A. First and principally the wicked Secondly Gods children Q Whereat in regard of the godly doe the wicked take an offence A. At foure things especially Q How shall we arm and strengthen our selues against offences which wicked men vniustly conceiue against vs A. First we must constantly and chearefully goe forwards in our good purposes proceedings much more regarding the kéeping of Gods commandements and a good conscience then the imagined and pretended scandal and offence that the wicked vniustly take wherefore let their offence taken rather hearten vs then hinder vs and more driue vs forward in good actions then discourage vs. Secondly the more clamorous and enuious that they are against vs the more let vs endeauour by all good meanes to draw them to the practise of holy duties Thirdly if the wicked were falsly and vniustly offended at the excellent person the rare humility the heauenly doctrine the extraordinary miracles the sinnelesse conuersation of our most blessed Sauiour so that they reuiled whipped persecuted him and put him to the most ignominious death that could bee inuented how much more will they bée offended at vs that are sinners and who many times minister matter of offence Lastly let vs what in vs lieth liue inoffensiuely and please our neighbours in all thinges not seeking our owne good but their saluation Q. What is the second pretended offence at which the wicked stumble and fall A. At the godly for vsing their lawful liberty in things indifferent Q. How shall the godly either preuent or at least arme themselues against this offence by the wicked taken and not by the godly giuen A. If they that take the offence bee obstinate enemies they must not for their pleasure remit ought of their christian liberty but rather with the Apostle Paul to vse it Mat. 15.12 Gal. 5.1 For in this case we are bound onely to auoide the offence of our weake brethren and not of our incurable enemies who will neuer be pleased nor satisfied But if christians that are weake in faith and not yet fully resolued of points take an offence at the vse of our liberty in meat drinke apparrell c. better it is for vs for the time to yéeld somewhat to our weake brethren then by the vnseasonable inconuenient vse of that which is lawfull in it owne nature to scandalize them and so cause them to perish for whom Christ died Therefore let vs doe all to Gods glory and giue offence to none neither Iews nor Gentiles nor to the Church of God 1. Cor. 10.31.32 Secondly we must not for the pleasing of mens humours and to decline an offence taken and not giuen temporize with Gods enemies nor frame our selues to all companies and professions for better it is that all the wicked in the world should be offended at vs then that we for the preuenting of their vnlawful offence should be iniurious to Iesus Christ or preiudice any part of his reuealed truth and therefore we are not to communicate with such in the least things When therefore the omission of our Christian liberty doth either renue errour or confirme men in it wee must then neuer dispense with it Thirdly in matters of faith and in cases of conscience wee must walke by the Canon and rule of Gods word not by vnperfite examples and hauing gotteÌ„ certaine resolution wee must stand fast in the liberty wherewith Christ hath made vs free and not be entangled
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