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
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
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
wisedome to the simple the statutes of the Lord are right and reioice the heart the commaundement of the Lord is pure giueth light to the eyes Let vs praise and magnifie God for our gratious deliuerance let vs remember Ioseph his afflictions and helpe our persecuted brethren by our goods and money if wee can and at least by our praiers and intercessions for this euidently proueth that we are feeling members of the same mysticall body wherof Christ is the head CHAP. XI The generall vse and application of the whole Treatise THe quintessence of all that hath beene formerly and at large in this treatise handled may be aptly and pithily reduced to these â—ew conclusions folâ—owing First that man by his first creation was pure holy innocent and liued in a most happy and blissefull estate Secondly that hee by his voluntarie fall and apostasie from God and from his former integrity hath in soule and body corrupted himselfe and all his posterity and not onely depriued himselfe all his sucsessours of all originall holinesse and happinesse but also wholly subiected them himselfe to all plagues and miseries both temporall and eternall Thirdly that sinne is very distastefull odious and stinking in Gods taste sight and nostrils for otherwise the most iust Lord would neuer so grieuously nor with such variety of plagues and punishments execute his indignation not only vpon men of yéeres but also vpon the very infants that haue committed no actuall transgression Fourthly the Lord that draweth light out of darknesse life out of death and in iudgement remembreth mercy hath giuen his onely sonne Iesus Christ to die to make a perfect satisfaction to his iustice for the sinnes of all the elect and to be a perpetuall intercessour for them so that they are not onely freed from the guilt dominion and euerlasting punishment of sinne but also entitled vnto and shall in time certainely possesse euerlasting and vnspeakable glorie and holinesse Fifthly that Christ hath by vertue of faith in his death and merits transnatured and changed to all his elect the temporarie and eternall plagues and punishments of sinne into certaine gentle momentanie fatherlie corrections and chastisments Sixthly that God hath not left his people in their crosses temptations and afflictions without hope helpe and remedie but hath giuen them the sacred and all sufficient Scriptures to instruct direct and to confirme and comfort their soules and cosciences in all distresses inward and outward in all afflictions and against all scandals persecutions whatsoeuer Seuenthly God hath prouided for his people Ministers by their pure preching and iudicious writings to resolue them in all doubts and christian friends and acquaintance to solace and support them Wherefore wée must daily blesse God for his infinite mercy in Christ attend vnto and consult the Scriptures our pastours and christian brethren Eighthly wée must make vse of the treatises and volumes of godly learned men who haue trauelled to good purpose in this kind Ninthly wée must in our afflictions and distresses find out confesse and bewaile our particular sinnes and earnestly entreat God for Christ his sake to pardon them for they are the meritorious causes of all our miseries Tenthly we in our miseries and troubles must not murmurre and repine against God nor vse any vnlawfull meanes of ease and deliuerance much lesse despaire of Gods gracious mercy helpe but wée ought to commend our soules bodies and outward state to Gods blessed gouernment and promises wee must desire direction and the spirit of strength and constancie from God and in hope patience waite vpon him vntill hée haue mercy vpon vs. Eleuenthly wée in our prosperity must prepare our selues against aduersity and wee must with such a sympathy and fellow féeling remember them that are in affliction and so endeauour to reléeue and resolue them as if we were also afflicted in the body Heb. 13.3 Lastly when we are recouered out of any temptation or deliuered out of any trouble we must giue God all the glory of it and in our rest and prosperity gâ—ther grace and strength so hearten our selues against the next temptation Now the God of all grace and consolation for Christ Iesus his sake so direct and instruct vs by his blessed spirit to performe all these duties that his Maiestie may haue all the glorie his Church and children good examples of imitation and we our selues haue ioy and comfort in this world and eternall Saluation in the next Amen A LARGE TABLE CONtaining the chiefe points heads and particulars that are handled and applied in both the Bookes of this CHRISTIAN ARMORIE The first Booke CHAP. I. THe originall of mans sinne and miserie What sinne is Who is the subiect of it What be the kinds of it What is originall sinne The titles and names of it The parts causes and vses of it Why the corruption of it remaineth in Gods children What was Adams fall What was the obiect of it Why the eating of an Apple was so grieuously punished The instrumentall and formall cause of his fall How God did forsake our first parents Why did God permit their fall How it can stand with Gods iustice that all Adams posterity should smart for his sinne How can Adams personall sinne be imputed to his posterity How can parents deriue corruption vnto their children The parents doe not beget the soules of their children how can they then infuse corruption into them What vse are we to make hereof What is actuall sinne The oâ—iginall of it The inward and outward causes of it The difference betweene originall and actuall sinne CHAP. II. What followeth sinne Whether afflictions and temporall euils be properly curâ—es and satisfactions to Gods iustice How are they qualified to the beleeuers The sinnes of Gods elâ—ct are forgiuen and why are not the chastisements with aâ—l remoud The vse of the point CHAP. III. What the crosse is Why no â—eruant of God is freed from it What is to bee thought of them that feele no crosse The vse of the point Whether that the crosse be good or not For what ends God doth crosse and afflict his câ—ildren Whâ— doe not the same ends effects and euents appeare in the wicked Arguments to mooue vs to patience vnder the crosse Comfortable conclusions and meditations against the crosse What duties are to bee performed towards the afflicted CHAP. IIII. How the Crosse is to bee diuided and distinguished What comforts are there against warre Comfoâ—ts and holy counsaile for them that are foiled in battaile What duties are to be performed in time of war Comforts against ciuill warre What duties are then to be performed CHAP. V. Whether that the plague be infectious or not Whether a Christian may lawfully flee iâ— the time of the plague Certain obiections answered The duty of them that flee The duties of them that abide at home Why God somtimes doth by the pestilence cut downe and destroy so many thousands Heauenly meditations against
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
faith and sanctification in particular Q. What is distresse of mind A. A liuely â—éeling of Gods displeasure for sinne committed whereupon the person distressed is in suspense of Gods fauour and of his saluation and doth further expect the increase of the same distresse Q. Why is it put in the first place A. Because it is the most bitter and grieuous crosse of all others Q. Render some reasons of your assertion A. First because they that are hereby tried exercised and buffeted striue not with men who are weake and mortall but with God almighty who is highly offended with them and is a reuenging God Secondly no outward act physicke counsell medicines might or meanes can possibly relieue and cure such but onely the word and spirite of God reuealing and applying the bloud and obedience of Christ vnto the party afflicted Thirdly such distressed soules are more tormented by the coueting and remoouing all sense and feeling of his graces then if they should be put to all the racks and gibbets in the world insomuch that in their symptomes they are moued and drawne sometimes not onely to complaine of God but to blaspheme him and to crie out that they are damned Lastly these temptations and distresses doe of all torments most néerely resemble the paines of the damned and hereupon Dauid saith that the paines of hell gat hold on him Q. For what ends and purposes doth God oftentimes so tâ—ouble and afflict the minds and consciences of his children A. For diuers ends First that they finding to their griefe how odious sinne is in Gods sight may bee the more stricken downe yea and confounded in themselues and so be the more mightily stirred vp to godly sorrow Secondly God will hereby checke correct spirituall pride in them by reason of illumination reuelation graces acts done c. Hereupon Paul saith of himself that lest he should be exalted out of measure by spiritual reuelations God sent the messenger of Satan to buffet him and the pricke in the flesh to humble and exercise him God hereby like a good Physitian letteth them bloud and easeth them of all ill humors of pride worldlines loosenesse of life security c. and estrangeth them from the friendship and familiarity of wicked men Thirdly God will hereby trie and proue that is make knowne to themselues and others their faith and a traine of most excellent vertues that follow and attend vpon it Fourthly they hereby when they are once deliuered shall be more compassionate to their brethren in the like extremitie For as one péece of yron cannot be souldred and fastened to another vnlesse both péeces bee made red hote and beaten together so one Christian member cannot bee soundly affected to another vnlesse both haue had experience of the same or the like misery Q. What if temptations and afflictions bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of long durance how then shall a Christian man hold out and lose no ground A First by considering that besides the long afflictions of Iob Dauid Hanna a daughter of Abraham that was bowed by Satan 18. yeares and the distresses of particular persons in all ages the children of Israel were long in captiuity in Egypt in Caldea in Babylon the ten generall persecutions were of long continuance but the end and issue of all were happy and blessed Secondly God by the long continuance hereof doth cure many desperate sins in them and preuent many euils into which otherwise they would cast themselues headlong these long continuing plasters will fall off as soon as the wounds are cured Thirdly the lenger that the deliuerance is deferred the more comfortable will it be when it commeth Lastly if processe of time rid them not away yet death will end them Vse Wherefore let vs humble our selues vnder Gods mighty hand let vs séeke his face and desire his mercy which being obtained let vs sinne no more lest a worse thing befall vs let vs then beware an after-clap Q. From what speciall causes doth distresse and anguish of minde arise A. From two the one inward originall namely a déepe apprehension or rather an ouerrating of sinne committed and the other outward and occasionall namely crosses calamities dangers distresses persecutions and troubles Q. What meditations are good for our restitution and for the regaining of Gods fauour once felt and enioied A. We must remember and weigh diuers things First that in these desertions the Saints of God in all ages share and are copartners with vs. Secondly that they are finite momentany and sufferable Thirdly that if they bee weyed in a ballance either with the horrours and torments of the damned from which Christ hath deliuered vs or with the glorious ioyes of heauen wherein our Lord hath slated vs they are as nothing and therefore wee are more patiently and ioyfully to vndergoe them 2. Cor. 4.17 Heb. 10.37 Fourthly if these temptations bee great grieuous then they like strong purgations will worke our greatest peace at length Fifthly we must note that the way to heauen is not strawed with flowers and roses but set with thornes and therefore we ought to be well shod with the preparation of the Gospell of peace Eph. 6. Sixtly God will not long leaue vs comfortlesse but as the temptation aboundeth so shall the consolation much more and the euent shall bee alwaies good Seuenthly God doth sometimes forsake vs so that wee sinne greatly and sometimes that we are hopelesse in our troubles that Gods fauour recouered should be more estéemed of vs. For as the morning light is more comfortable after the darkenesse of the night as walking after sléepe health after sicknes a calme after a storme and peace after war so is Gods loue more admired after and his fauour more desirable acceptable when sundry temptations and desertions haue gone before Lastly God in due season will bring these dolefull desertions to an excellent issue and to a blessed conclusion Q. What vse are wee to make hereof A. First we must bée héedfull that wee doe not rashly and vncharitably censure any of Gods afflicted children as though they were finally forsaken For whom God loueth most hee chastiseth most and he putteth his chiefest Champions and Worthies to the greatest hazards Secondly wee must neuer promise to our selues any immunity from these troubles and trials but arme and prepare our selues against them Lastly we must not pine away in our troubles nor despaire but wee must liue by faith and waite vpon our God vntill he gloriously deliuer vs. Q. With what comfortable directions and rules are the consciences of Gods children to bee relieued that are vexed in soule by reason of some grieuous sinne committed A. First they must know that God in the matter of our saluation worketh by the contraries and turneth the poison of the sinne of his children into excellent preseruatiues and restoratiues therefore hee sometimes so leaueth them to
forsake the assemblies and fellowship of the Saints in the vse of the word prayer and Sacraments were neuer well rooted in it â—or had they beene no wind or tempest could haue ouerturned them they were onely Meteors or blazing starres soon extinct but not true starres for then they had continued in their firmament and no night of afflictions could haue put them out for if they had béen of the Church they would haue continued in it 1. Joh. 2.19 Apoc. 13.8 Secondly they neuer receiued the loue of the truth and were neuer soundly grounded in the principles of Christian faith and therefore they were apt to be seduced with the poiâ—on and efficacy of errour For as the fire burneth nothing but that which is combustible and apt to bee consumed so heresie infecteth none but such as neglect the means of knowledge or that denie the power of godlinesse in their hearts and liues Lastly God will by their reuolting take an occasion the more iustly to damn them and to trie and make known the constancy of his children who neuer doe wholy or finally fall away from faith Q. What duties are wee to performe to preuent an apostasie in our selues A. First because eminent persons by their fall like oakes beare downe all things that lie in their way let vs beware of their company and communication Secondly let vs beware of the beginning and occasion of Apostasie and for our direction herein pray for the spirite of reuelation and strength and in no wise neglect the ministerie of the word sacraments Q But how shall a nouice a weake Christian perswade himselfe of the truth of his sincere profession when hee seeth and heareth that sundry learned men die in defence of Idolatry and Popery A. First no Heretickes though they dy in defence of errors are martyrs but all Papists are heretikes for the obstinate maintaining of iustification by works inuocation and adoration of Saints and Angels worshipping of images and especially of their breaden God denying the sufficiency of the canonicall Scriptures are so many heresies Ergo Iesuites Seminaries and popish Priests that are put to death by the Christian magistrate are no martyrs Secondly Non poena sed causa facit Martyrem they that bâ—are the Crosse and follow not Christ are no Martyres of his and therefore most damnable is the condition of Iesuites Seminaries who die for treason and not for truth and not for testimony of a good conscience but for the wilfull trangression of Christian Lawes Thirdly their suffering is of no account before God for they want charirity which appeaeth in this that they are vtter opposites and aduersaries to the Gospel of Christ and the sound professors of it Fourthly they being no true members of the Church of Christ but rather incurable persecutors of it and being slaine out of the Church doe not winne the crowne of their faith but the reward oâ— their felly Lastly true Martyrs ascribe all the glory of their redemption and saluation to Gods mercy in Christ onely but popish martyrs glory in their owne works though neuer so vile vnperfect they make them expâ—atory for sinne and to me â—t saluation Q What vse are we to make hereof A First wee must distinguish and rightly iudge betwéene true martyrs and false ones which wee shall be enabled to doe by obseruing these rules following First true martyrs die in defence of the substance of pure religion but false martyrs suffer and die in defence of error heresie and idolatry Secondly true martyrs at their execution shew sorth singular patience in their words testimony behauiour but false martyrs either are outragious and impatient or at least by Art doe stupifie and dead their flesh that it may become insensible of paine Thirdly true Martyrs die holily couragiously ioyfully without all feare and doubting of the truth of their cause or of the certainty of saluation but popish martyrs die many times irresolued and astonied Fourthly true and Euangelical martyrs are holy chaste innocent feruent in praier and diligent in their ciuill and Christian callings but the like cannot be verified of the popish martyrs Lastly God at the death of true martyrs hath sometimes wrought strange and wonderfull works as to speake when their tongues haue béen cut out and to be vntouched of the fire albeit oile were put into it but in the popish martyrs no such accidents haue fallen out Secondly let vs sée and be resolued by Gods word that our cause is good and for Christ then let vs suffer as coÌ„fidently yea much more comfortably and happily for the truth then they for Antichrist and superstition knowing that our end shall be blessed Q. When factions diuisions schismes grow and preuaile in the Church what are we to iudge of that Church and how is a Christian then to arme himselfe A. First wee must remember that where the truth many times most â—lourisheth there Satan laboureth to make rents and diuisions and to sow tares amongst the good wheat Secondly the Church of Corinth was a notable Apostolicall Church and yet there were many factions in it Thirdly wee must not separate our selues from such a Church except it erre in the fundamentall points of faith and true religion but we must herein comfort our selues that this schisme is without heresie Fourthly as long as there is error in iudgement and péeuishnes in affection wee must looke for nothing else but schisme Fifthly schismatikes that depart from the communion of the faithfull and from the participation of the body and bloud of Christ indanger their owne soules Lastly God permitteth diuisions factions and schismes in the Church that the faith and loue of his children might be tried now their faith is tried whiles they stumble not nor suffer themselues to be seduced and their loue and charity is tried in admonishing them that are the authors and occasioners of these sidings schismes diuisions Q. What vse are we to make hereof A. If wee be men in authority wee must betimes striue to roote out and remoue out of the Church whatsoeuer may iustly minister an occasion heereof Secondly Ministers must by doctrine and writing note and confute those diligently which cause diuision and offences contrary to the doctrine which they haue receiued and auoid them Rom. 16.17 Secondly if wee be but priuate persons we must beware of pride and selfe-conceitednes lest we rashly condemne a true and notable visible Church for defects and imperfections in the doctrine and practise of discipline or Church policie and so without sufficient cause make a rent from the same and hereby disturbe the common peace for we must not depart from it vntill it depart from Christ. Lastly we must by praiers sutes supplications teares and amendment of life labour to procure better reformation in Church and Commonwealth and if we cannot attaine it when wee would then let vs in the meane be a discipline to our selues and execute it amongst
whose seruice is perfect fréedome Secondly this bondage is greatly mitigated yea sugred and swéetned to Gods children for God doth not onely restraine and moderate the enemies malice but also sometimes greatly honour preferre and exalt them examples whereof we haue in Ioseph Jeremie Daniel Sidrack Mesheck Abednego in Hester Mardocheus and diuers others Thirdly death putteth a terme and end to this bondage if wee find not deliuerance long before and why cannot we a while expect this yeare of our absolute fréedome and euerlasting Iubiley Lastly Gods children are Christs fréemen being redeemed and ransomed by his bloud and they are free Denizens of heauen hauing euerlasting life in beginning and being by faith secured of the full possession of it and therefore though for a time they bee plunged in many euils yet they can neuer perish for they are afflicted but not forsaken tried but not tired out Q. What is the quintessence or speciall vse of all these propositions and conclusions A. First hence wee may take notice of the miserable estate of wicked worldlings and vngodly men who though they enioy outward wealth ease and liberty yet are they drudges to the world vassals and slaues vnto sinne cursed caitiffes for they are locked in golden fetters and shut vp in the prison of their own sinnefull desires which is the worst kind of bondage Secondly let vs serue the Lord our God and not Satan Sinne nor Antichrist and then we are Gods frée men no bondage can impeach or hinder our spirituall liberty and happines Thirdly farre bee it from vs to contemne or misiudge any of Gods children for their outward seruitude and bondage vnto which tyranny and iniquity of times doe or may enwrappe them but let vs pray to God to furnish them with ioy and the spirit of long suffering and in his good time to ridde and deliuer them wee must also by occasion freely and franckly contribute to their necessities for they are our owne flesh and bloud borne of the same both naturall and spirituall seede breathing of the same aire and seruants to the same God Lastly when we are thus restrained and distressed it behoueth vs timely and truely to repent vs of our sinnes for otherwise we are to expect no mitigation much lesse a spéedy deliuerance out of our misery Q. What comforts against violent nakednesse caused by flight or the enemies vnmercifulnesse A. First Christ our blessed Sauiour was stript of his raiment and hath sanctified this euill vnto vs and hath turned the shame of it into glory Secondly very many of Gods excellent seruants haue béene thus shamefully misused by their enemies Basil saith that forty Martyres were turned out naked to bee starued in the cold of the night and afterwards to bee burned Thirdly they must count it for some benefit and blessing that the enemy doth onely spoile them of their garments and not of their liues Fourthly though they endure shame and reproch of the world yet it maketh them not vnhappy for Christ suffered the shame of the crosse to make them honourable Fifthly the enemie cannot possibly disrobe dismantle and despoile them of the garments of Christ his holines and righteousnesse wherewith they are clothed and wherewith their deformities are couered Sixthly this is but a temporary and fatherly correction and can neuer separate any of Gods children from his loue Lastly it is not the gay garments but godlines not outward pompe but piety that maketh men honourable as for the proud mans honour it is in his garment and not in his person Q. What vse are we to make hereof A. First let it be a shame to vs to be called naughty rather then naked Secondly though Gods enemies rob his children of their garments let vs in our charity cloath them Lastly let vs by faith put on the Lord Iesu and then we shall neuer bee found naked for he onely is naked who hath lost Christ. Q. Why doth God suffer so many of his best beloued Saints and seruants to be massacred and murdered by the enemies sword A. First we herein must rather reuerence and admire Gods secret yet iust procéedings then curiously to diue and enquire into the ground and reason of them and wée must assure our selues that the end is good albeit our dulnes cannot so well apprehend it For Gods purposes and decrees attaine vnto their holy and appointed ends no otherwise then certaine riualets though they vanish out of our sight and are hidden vnder the earth are carried and conuey themselues into the sea Secondly by the effusion and spilling of their innocent bloud the number of true professors is both manifested multiplied and the bloudy butchers and Bonners either conuerted albeit most rarely or else conuinced and left vnexcusable Thirdly though the enemies thinke to root out the Church and the name and memory of true Christians yet God doth and will crosse and curse their designes for contrary to their expectation the Gospell is more published and proclaimed the innocency of Gods children more cléered and testified and their madnes and badnes made known vnto all the world Lastly the sufferings of the Martyrs doth procure vnto them a greater measure of glorie in heauen but tyrants heretikes persecutors runne themselues out of breath and draw vpon themselues the greater damnation Q. How are we to arme and comfort our selues against this kind of death A. First they are blessed that die in the Lord and for the Lord they are glorious in Gods sight and are arayed in long white robes Secondly they do not lose their liues but find them and incomparably better them Luk. 9. Thirdly the sword toucheth the garment of the bodie but not the soule nor their faith for God herein dealeth with his children as the Persians in punishing some noble Personage for they take away his garment and his hat and hang them vp in some place and all to beat them as though they were the man himselfe so they by Gods ouer-ruling hand doe not touch our soules and our faith but beate onely the garment of our persons Fourthly they that die for Christ receiue some what of death that it beâ—al not wholâ— vnto them Lastly their innocent bloud which the persecutors haue shed and sucked crieth like the bloud of Abel to the Heauens for vengeance against them and they with the soules in the Apocalypse that were killed for the word of God crie with a lowd voice saying How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth and this their crie the iust Lord doth néeds must heare and regard Q What vse are we to make hereof A. First we must neuer promise to our selues long prosperity or immunitie from persecution but wee must prepare and strengthen our selues against the time of triall and martyrdome and though it bee not our lot alwaies to die for the Lord Iesu and his
the plague The duties that the visited persons are to performe towards God themselues and their neighbours CHAP. VI. Meditations against death and famine What are the outward causes of it What vse is to be made hereof For what speciall sinnes it is sent Duties to be practised CHAP. VII Comforts against wrong and oppression The duties of the oppressed Manifold meditations and comforts against pouerty and want The vse of pouerty Comforts and directions for them that feare pouerty by reason of a great charge of children Comforts against meannesse and basenesse of birth and parentage For what ends doth God expose his children to so many losses Comforts against the spoile and losse of worldly goods Duties then to be performed CHAP. VIII Comforts and directions for them that are cosened and defrauded Duties then to be performed CHAP. VIV What sicknesse is Who is the author of it The end why it is inflicted The procuring cause of it Spirituall comforts against it Duties to be performed Comforts against sharpnesse and violence of sicknesse How a Christian must then behaue himselfe Comforts against the long coÌ„tinuance of sicknes Comforts for them that cannot sleepe Comforts for the sicke that cannot goe out of doores Comforts for them that are in their sicknes falled and forsaken of their friends and kinsfolke Duties then to be performed Consolations against the concurrence of many euils Comforts against paines in childbearing Comforts against old age How an old man must behaue himselfe CHAP. X. Of Death What death is The procuring cause of it The imposer of it What it is in it owne nature What it is to Gods children Why regenerate men die Why are not the bodies of Gods Saints departed glorified together with their soules Why the bodies of Henoch and Elias died not but were rapt vp into heauen Why infants die Whether that sudden death be a curse The vse of the point Whether it be lawfull to pray against sudden death or not Comforts against violent death by the enemies sword CHAP. XI Of the supposed euils that death bringeth Comforts against the vntimely death of worthy men in authoritie What vse we are to make of their vntimely deth Comforts against the death of friends and benefactors CHAP. XII Comforts against the death of kinsfolke Comforts for him that hath parted with a good wife Comforts for a wife that hath lost a good husband Comforts for parents that haue parted with vertuous Children The vse that is to be made thereof Comforts for poore Orphanes that want father and mother Their duties Comforts against the death of brethreÌ„ sisters The vse of the point Comforts for a married man that dieth without Children CHAP. XIII Of the priuatiue benefits of Death What be the euills that death freeth Gods children from What vse is to be made hereof Whethâ—r it bee lawfull for any man to kill himselfe that hee may bee eased of his present paine Whether that death is to be feared In what respects death is to be feared In what respects it is not to be feared How we are to be defended against the fear of it What are â—he positiue benâ—fits of death Whether that a man in this mortality can haue a tast of eternall life What considerations and practises are necessary herâ— unto How he must ground these meditations in his hart Why do regenerate men die Whether that death may be desired In what respects Whether it be lawfull to desiâ—e life What is required that a man may die well Whether that preparation against death bee necessary Wherein it doth consist What are the meditations What duties must the sicke man performe towards God Why so What duties must he perfoâ—me to his neighbour What duties must he perfoâ—me to his owne familie What duties is he to peâ—form towards himselfe What will follow vpon the performance of these duties VVhat is a right disposition in death VVhether that it be necessary The parts of it VVhat it is to die in faith What is the benefit hereof How is faith to be expressed What is it to die in obedience How is this duty to be performed What it is to surrender our soules into Gods hands Comforts against death What vse is to be made hereof CHAP. XIIII Of Personall and particular euils Comforts against impotency and deformity of body Comforts against lamenesse blindnesse deafenesse dumbnesse CHAP. XV. Of outward particular euils or crosses Comforts against euill husbands Comforts against euill wiues Comforts against euill children Comforts against euill and vnfaithfull Seruants Comforts against euill Lords and Masters CHAP. XVI Of priuate euils that are from without vs. Comforts against shrewd mothers in lawe Comforts for them that receiue foiles and repulses in lawfull suites Counsaile and comfort for such as are either vndone or much decayed by â—uretiship Comforts for them whose good seruice is neither respected noâ— rewarded Comforts against barrennes in wiues Comforts against false imprisonment Comforts for them that are oppressed in their lawfull suite CHAP. XVII Of extraordinary euils to which the bodies of men are subiect What is witchcraft Whether that Gods children can be bewitched The vse of the point Why doth God suffer his children to bee thus tormented What vse is to be made of the point Why doth Satan seeke rather to annoy Gods children then the reprobate The spirituall remedies against witchcraft What possession is Whether that there be any in these daies Whether there can yet be any possession seeing that the miraculous gift of expelling them is ceased Whether the Demoniaks in Christ his time were possessed by the diuell or only obsessed or tormented from without Whether that any of Gods children were are or can be possessed by Satan Generall comforts and directions against possession The duties of the possessed What duties are the friends and those that attend vpon the possessed to performe The second booke CHAP. I. Of anguish of mind and distresse of Conscience VVHat distresse of mind is Why of all crosses and troubles it is the greatest Why doth God sometimes try and exercise his children by so great afflictions Comforts against the long continuaÌ„ce of them From what cauâ—es distresse of mind ariseth VVhat comfortable mâ—ditations are necessary for the regaining the losse of Gods gratious fauour once sweetly felt The vse of the point Comforts for those that are troubled in conscience for some notable sinne committed Comforts against the long continuance of inward and outward troubles What melancholy is How it causeth distresse of conscience How it differeth from trouble of conscience Comfort against sadnes and heauinesse of mind Comforts against fearefull dreames Practises to preuent it Comforts and remedies for him that is weary of this life by reason of troubles and discontentments What desperation is How it is ordinarily caused Meditations and remedies against it The vse of the doctrine Comforts against the fear of the last iudgement The vse of it Comforts against the feare of Hell CHAP. II. Of doubtings Why God