drink apparell in al rankes and orders of men Q. Who are principall outward meanes to encrease dearth and famine A. Amongst the rest enclosers of ground when they conuert so much aâ—able ground into pasture that there is not ground enough for tillage SecoÌ„dly monopolists or ingrossers Thirdly badggers forestallers Fourthly hoarders of Corne. Fifthly transporters of it beyond the Seas Lastly oppressors of the poore namely such as either denie them their wages or take and retaine their pawns pledges or those that vpon aduantage of the pooremans distresse buy his land goods liuing c. Q. What is the deseruing and procuring cause of dearth and famine A. Sinne and disobedience in generall Q. What are the particular sinnes which moue the Lord to send dearth famine Ans. First Idolatrie and corruption of Gods seruice and worship Deut. 28. 11. Secondly Atheisme and the contempt of Preaching Ier. 11.21.22 Thirdly when men being addicted to the world and their own gaine do altogether neglect the building of Gods house the reformation of his Church Fourthly Periury false oathes and the breaking of lawfull oathes Fiftly couetousnesse oppression of the poore and enclosing of the common grounds Sixthly cruelty towards the poorâ— and the wronging of them by falsâ— waights and measures Micah 6.10 Seuenthly pride in Princes and Râ—lers 2. Sam. 24. Eightly surfetting and drunkennesse Ioel 1 5. Lastly neglect of tith-paying and of maintaining the holy Ministry Q. Why doth God this way sundrie times trie and chastice his owne children who doe not sinne contemptuously oâ— with an high hand as wicked men doe A. First there is naturall corruption in them which deserueth this chastisment especially when as sometimes it commeth to passe it breaketh out into blaines and grosse sinnes Secondly God by correcting them in their bodies preuenteth in them more greeuous enormities and saueth them from eternall destruction Q. What vse is to be made heereof A. Let the wicked and profane tremble feare and betimes returne vnto God for if God correct small faults so sharpely in his own deare children how much more will he punish them that sin so presumptuously Q. What spirituall meditations are necessary to comfort our soules in time of dearth and famine A. These or the like following First we must know that it is Gods hand and that it commeth not by the will of man much lesse by chance and therefore we must repent and patiently endure this correction Secondly God by dearth and scarsitie doth preuent his children from committing many sinnes such as are riot excesse gluttony drunkennes for as a Physition letteth his patient bloud to preuent diseases in him so dealeth God with his children in this chasticement Thirdly God in the time of dearth doth not pine and starue but prouide for and quicken his children and seruants Thus in time of famine God made Ioseph the meanes to nourish his father Iacob and his brethren Thus he fed Elias by an Angel yea by a rauenous Rauen thus he multiplied the oile and meale to the poore widow of Sarepta thus for forty yeeres space hee fed the Israelites in the wildernesse with Manna from heauen thus God prouided for Elimeleks his wife and children and for the noble Sunamite and no maruell for if God féed the fowles of heauen yeâ— the young Rauens that cry vnto him how much more will he féed his sonnes and seruants Fourthly neither in this nor any other euill will God tempt them aboâ—â— their strength for he intendeth their reformation and not their ruine but iâ— they repent and pray vnto him he will mitigate if not remoue the dearth and famine and in the meane time féedâ— them Fifthly if God kéepe them shoâ—â— of these earthly thinges yet hee giueth them farre greater giftes namely faith hope charity assurance of saluation c. Lastly if God sometimes permit their bodies to pine as we haue an example in Lazarus and in some of the persecuted Israelites in the time of Antiochus yet he doth sustaine their spirits with patience and féed their soules to saluation with the hidden Manna of his word Q. What duties are there in such â— distresse to be practised A. First we must confes acknowledge and bewaile our sinnes the cause thereof we must beware that we contemne not Gods word nor abuse his good creatures and we must withall intreat the Lord to lessen or take away this plague and in the meane time suffer this correction with patience and thankfulnesse Secondly if all outward helpes faile vs yet let vs hold fast the hope of mercy and saluation and then we shall finde ease and refreshment in our troubles Thirdly Ministers and Preachers must endeauour to make the people to féele the gréeuousnesse of the calamitie to stirre them vp to repentance and patience and exhort the rich to liberalitie Fourthly rich men must regard pitie and reléeue the poore they must sacrifice on these altars they must fil these empty vessels and let the fountaine of their liberalitie runne out vnto them Lastly magistrates and rulers must not only prouide against dearth but also suppresse monopolists engrossers badgers transporters of graine hoarders of corne c. for Vae illis c. Hi sunt mercatores humanarum calamitatum that is woe vnto them that enhance the price of victuals for they are hucksters of humane miseries CHAP. VII Of Oppression Worldly losses Pouerty Question WHat coÌ„fortable theoremeâ— doth Gods word afford vs against wrong iniury and oppression A. First it is the part of good men rather to suffer iniury then to offer it Secondly the wrong done redoundeth to the hurt of him that doth it Thirdly if men cannot or will not right vs yet our God can and will auenge such indignities and therefore we must commit commend our cause vnto him yea and wait his leisure Fourthly wee haue the Saints of God for our companions herein anâ— therefore we may not iudge our selues forsaken as those that are singled out to these abuses Fifthly if Gods people doe but sigh and groane vnder their burthen he will come downe yea and ease and deliuer them Sixthly oppression maketh a wise man mad Seuenthly oppression of the innocent and the indignities offered to iust men enter into the eares of the Lord of hosts and cry to heauen for vengeance Seuenthly they that defraud and oppresse others must looke to receiue the like measure againe in Gods powerfull iustice Eighthly God will hereby try and proue whether that we will blesse them that curse vs and he will haue our vertues of loue and patience to be more eminent and conspicuous But if we carry a cankred affection and especially if we will requite euill with euill then doth God discouer vnto vs our corruption which we must labour to pull out if we will be the masters and conquerors of it Lastly we must meditate vpon Gods gracious promises and his iust
meanes to get ground of it and to ouermaster it and then it shal be laid to Satans charge and not be imputed to him Secondly séeing that he in the continuall combat against the world the flesh and the diuell cannot possibly escape without some spirituall wounds yet not deadly to the beléeuer he must by spirituall medicines salue and cure them CHAP. V. The complaint of small profiting by the ministery of the Word and Sacraments Question I Profit very little and nothing so much as I would by the Word and Sacraments and therefore J feare that my profiting is to no purpose and my hearing of the word fruitlesse A. Your manner of reasoning and concluding is not good For first you bewaile your wants and withall zealously desire to make better procéedings and this is no worke of nature but of grace Secondly little increases as in all naturall things so in spirituall are true increases and many littles make a mickle Thirdly they that find themselues to make such small and leasurely procéedings doe hold that which they haue learned by the ministery of the word farre more surely and soundly then they that so suddenly seeme to profite Fourthly admit that your knowledge be not much encreased by the ministery of the word yet your affection is much bettered and your life much more reformed Lastâ—y albeit you doe not forthwith after the hearing of Gods word and immediately after the receiuing of the Sacrament find and feele the graces of the spirit reuiued enceased and confirmed in your selfe yet you must wait Gods good leasure and expect the fruit of it in the time appointed For as the seed cast into the earth doth not instantly fructiâ—ie a purgation doth not forthwith worke and expresse his vertue and as an Infant groweth not to mans estate in a moment but time and space is required to all these So you must not look that the séede of the word will incontinently worke in you or the Manna of the Lords Supper presently and sensibly encrease your faith hope and loue to God and your Brethren but let it suffice you that you grow by degrees and in truth Q. What vse is to bee made hereof A. First you must beware left by the ignorance of your own estate before God or by too much complayning of your infirmities you rob not God of the glory of his graces bestowed on you Secondly the lesse that you find your selfe to profit the more diligent you must be in hearing prayer conference c. Q. But J am dull in conceiuing the meaning and vse of Gods word preached how then can I bee a right hearer A. First the apprehension and sense of thy dulnes if thou be careful to learn wil make thée more capable of the swéet and heauenly influence of Godâ— word which he that would be partakâ—r of must lay aside all conceit of his owne wit vnderstanding and capacity Secondly if there be in thee â—ut oâ—e sparke of heauenly vnderstanding 〈◊〉 faith if it be stirred vp by the breath of Gods mouth will soone take the match and â—inder of familiar and gratious instruction Thirdly the more dull that thou art the more attention sobriety watchfulnesse and diligence then must vse and thou shalt at length preuaile and profite Fourthly a dull wit and modest is better then a quicke and desperate for a dull wit if it once truely apprehend a point it will long retaâ—ne but a quicke wit will soone forget that which it hath quickly and suddenly learned Lastly we for the remedy of our dulnesse must pray vnto Christ to open our wits to vnderstand the Scriptures and to enlighten our eyes to behold the wonderfull things of his law and hee that taught his Apostles the whole will of his Father will teach thee all things necessary for thy saluation Q. My memory is very weake and I remember very little or nothing of so many excellent lessons and instructions thaâ— are taught me how shall I comfort and relieue my selfe A. First thou must strengthen and confirme thy memory by daily exercise for diligence induâ—â—y and methode will much helpe memory and supply the wants of it Secondly the more weake and vncertaine that thou findest thy memory the more speedily must thou call things that thou hast heard to account anâ— conferre with thy godly Brethren about them Thirdly thou must be sure to remember the text well to affect the Minister teaching and to delight in his good doctrine and this will much further thee Fourthly thou must remember what vices reproued thou art subiect to and in what duties vrged by the Preacher thou failest and apply this particularly to thine owne soule and thou shalt remember more Happy art thou if Gods word and Minister find thee and happy likewise art thou if thou canst wilt remember that thou art thus found Lastly thou must pray vnto God to giue thee vnderstanding and capacity and to sanctifie thy memory for the conceiuing and treasuring vp of the best things and then God wil heare thée and send his blessed spirit the comforter to teach thee all things and bring all things to thy remembraÌ„ce that thou hast formerly heard Q. But I am hardhearted and the word of God little or nothing moueth me what course shall I take to soften mollifie my heart A. First it argueth grace in thee to be sensitiue of this thine infirmity and to desire redresse of it Secondly hardnes of heart will alwayes plus minus steale vpon vs and haunt vs therefore let vs arme our selues by the word of God against it and to this end let vs not onely endure priuate admonitions but suffer Gods blessed Ministers by the hammer of his law and iudgements to worke vpon our hearts yea and to breake and bruise them Thirdly thou must by earnest and continuall prayer entreat the Lord to take the stony heart out of thy bowels and to giue thée a fleshy and a soft hart whereupon God may worke by his word and wherein his spirit may dwell Lastly thou must bewaile this thine infirmity and for the remouall of it and the further sanctifying of thy heart thou must waite for and tarry Gods leasure who will in time cure and ease thee Q. What shall they doe that hauing sundry times receiued the Lords Supper doe yet complaine that they perceiue in themselues no encrease of faith hope and loue by it A. First of all they must lament and bewaile their former negligence want of preparation Secondly they must for the time to come keepe a Court and day of hearing in their owne consciences and better examine and prepare themselues for so holy a Sacrament for thus they are commaunded and without performance of this duety there is no worthy receiuing Thirdly they must not looke at the very instant or immediately after the receit of the Sacrament to find féele their profiting for as a good medicine sheweth not forth his vertue
CHAP. XVI Of priuate euils that are occasionall and from without vs. Question HOw shal they comfort and behaue themselus that are crossed with hard and shrewd mothers in law A. First they must content themselues in this that they haue an heauenly Father and good Father in the flesh and that they haue the Church of God for their mother Secondly she is a woman and of the weaker sexe and therfore it is not a part of a valiant man to resist a woman Thirdly that it is a matter far more glorious and acceptable to God and good men to passe by pardon wrongs then to offer them Fourthly it must suffice that the step-mothers loue their Fathers and therefore they must for their fathers sake beare with them and reuerence them Lastly the more insolent that their stepmothers are the more innocent and humble they must be they must reuenge the wrongs that their stepmothers offer them raâ—her by not regarding them then requiting them and the more that the mothers in law hate their sonnes in law the more must the sonnes loue them for then they shall either win them by their well doing or else leaue them without al excuse or defence of themselues before God the righteous Iudge Q. What comforts are to be ministred vnto them that in iust and lawâ—ull suites receiue many foiles and repulses A. First it is arrogancy and presumption ambitiously to desire to obtain all things that wee néede For mighty Emperours haue béene denied in many things yea God himselfe albeit hee demaund them for our good and not for his owne for hee néedeth nothing hée requireth many things of vs which we yéeld him not Secondly they must perswade themselues that if their petition had been condescended vnto it perhaps had not béene for their good Thirdly they must not be ouermuch aggreeued if men denie vnto them small thinges seeing that God gratiously granteth them thinges of farre greater worth vse and excellency Fourthly if Gods children should haue no deniall in worldly things they would affect the world rather theÌ„ Gods word and rather trust in men then in the Lord. Fiftly in this world the mighty are preferred ordinarily before the meane and great men before good men Lastly though they receiue a deniall the first second or third time yet if they be patient and constant they may spéede at last Q. What vse are we to make hereof A. First if wee would haue no repulse we must craue things honest and possible Secondly wee must be ready to pleasure others if wee would haue them to gratifie vs. Q. What counsell and comfort is fit for them that are decayed or vndone by rash suertiship A. First it déepely concerneth them to repent of their former vnaduisednes and be wiser for the time to come Secondly they must humbly sue to their creditors for fauour patience and forgiuenes or at least for abasement Thirdly that which their pouerty cannot pay they must lay it and put it on Christ and then God will neuer exact it at their hands Fourthly it fel out through their selfe-will and voluntary disposition and therfore they must take it patiently Fifthly they shall learne by their own hurt how profitable and pleasant a thing it is to owe nothing and to liue without bonds and yrons Lastly if they be onely decaied and not vndone it wil make them when the worst is past alwaies to dread the like daunger and to feare the like fals Q. What vse are wee to make hereof A. First it behoueth vs to be wary for whom we become sureties and for what summes alwayes remembring that the day of payment will come sooner then wee expect and what though for the present we are able to discharge the debt yet wée full little know what losses and empouerishment may befal vs in the meane time Secondly other mens decaies by suertiship must bee our discipline and their woes our warnings Lastly if we be disposed to doe good let vs rather impart our goods to the poore then otherwise to loose our liberty with our liuing Q. What comforts against discontentment conceiued by reason of good seruice towards Church and common-wealth neither respected nor rewarded A. They must take notice of these rules and directions following First this procéedeth from mans weakenesse and forgetfulnesse and therefore this offence must not bee ouermuch aggrauated Secondly many worthy men of good parts and seruice haue béene neglected reiected in the world Ioseph was forgotten of Pharaohs Butler Dauid an humble petitioner vnto Nabal was repelled and reproched good Iacob a faithful seruant was euill entreated of Laban Dauids life was sought of Saul and Christ the Lord of all yet seruant to all was forsaken of all Unthankefull men are vngodly vnwise and wicked and therfore we must the lesse regard them for can men gather grapes of thorns or figs of thistles Thirdly we must alwayes doe good and looke for our guerdon and reward from God and not from men Fourthly the lesse hope and expectation that wee haue of reward from men who are many times vnthankefull the more reuerend and regardfull is our good seruice before God Lastly Gods children are plaine and simple and cannot begge flatter nor dissemble and therefore they are not estéemed in the world much lesse promoted and preferred Q. What duties must wee performe herein A. First we must render to no man euill for euill but good for euill and other mens vnthankefulnes must not hinder vs from doing good Secondly let vs beware lest whiles wee complaine and crie out of other mens vnthankefulnes we bee found vnthankefull our selues especially towards God Lastly the vnthankfulnes of men must not barre vs from doing good lest that we forgoe the comfort of a good conscience Q. How shall a man comfort himselfe whose wife is barren and how shall likewise the woman quiet her selfe A. First they both are freed from euil children and from the feare of sinne and danger that they might otherwise fall into Secondly they are fréed from the contentions of nurses and the yelling of infants Thirdly the husband shall bee sure neuer to nourish and bring vp another mans children for his owne And this is a great benefit for if an adulterous wife be a great euill much more is â—hee that is in this case fruitfull Fourthly the reproch of barrennesse maketh the wife more diligent and dutifull for shee with Hannah weepeth and is silent when many other women are insolent and imperious 1. Sam. 1.9 Fiftly God will hereby correct couetous and worldly affections in theÌ„ which by the number multiplication of childreÌ„ might be caused and encreased Lastly in common calamities especially of the sword war and persecution such shall with more expedition shift for themselues and haue no cause to mourn and howle for bloudy vntimely death of their children Q. Comforts and counsell for godly and innocent persons vniustly cast into and detained in prison First many
at first nor the seed straight waies groweth and yeeldeth increase So the Sacrament though in faith and reuerence receiued doth not alwaies presently yeeld sensible comfort to the receiuer Lastly they must call vpon God to bestow further grace vpon them and then they must waite his leasure vntill he speede their desire Q. How are we to prepare our selues before wee come to bee partakers of the publicke Ministerie of the Word and Sacraments A. First we must consider the super-excellent maiestie of him before whom we appeare and the most excellent nature vse profite and comfort of the Word and Sacraments in faith and reuerence heard and receiued Secondly wee must loue the habitation of Gods house and the place where his honour dwelleth and therfore before wee come thither wee must wash our hands in innocency wee must lay apart all filthines and superfluity of maliâ—iousnes and receiue the word of God with meekenesse and with all readinesse Act. 17.11 Thirdly we must come with a mind to learne and profite wee must heare what the Lord our God saith vnto vs and by the hand of faith receiue whatsoeuer he offereth vs. Fourthly we must come to the holy assemblies in the loue of God and our neighbour and féeding at Gods Table both in the preaching of the word and in the administration of the Supper of our Lord wee must bring with vs the wedding garment of faith and true holinesse otherwise neither the word nor the Sacrament will profite vs but rather make vs worse and poison vs. Lastly we must entreat the Lord by priuate praier to teach vs inwardly by his Spirite and to frame our hearts to the obedience of his will Q. How are they to be censured and iudged and what course must they take for their redresse and comfort that indeed find in themselues a great desire zeale to obey but yet faile often in the Act of obedience A. First a godly man is perfect by imputation by Christs righteousnesse â— not by inherent and begun holinesse and he is perfite rather in purpose then in his practise and rather in his desire then in his déede Secondly God in his children specially looketh vnto the heart and affection and not to outward things Thirdly it is a signe of a perfect man to find his imperfection for this procéedeth not from nature that is altogether blind in matters of regeneration but from the spirit and grace of God wherby hee reuealeth to his their estate Fourthly the more that he faileth in obedience the more humble must hée be and desire further grace strength from God Fifthly hee must remember that yet the Iebusite and Cananite 1. sinnes and imperfections are in his borders and therefore he must put on and exercise the spirituall armour vntill hee hath foyled and subdued them of blasphemous thoughts Q. Can they possibly haue any true sanctification that are often assaulted encountred with many vile horrible abhominable thoughts A. Yea vndoubtedly for Satan that séeketh to sift al holines out of them will violently suggest and foist such thoughts sometimes into their minds Q. How are these thoughts to bee sorted and distinguished A. They either arise from within theÌ„ by reason of the corruptioÌ„ of their harts or else they are outwardly obiected and iniected by Sathan Q. What if they arise from within vs what must we doe for the remouing and reformation of them A. First we must not onely not consent vnto allow and cherish them but repent of them pray against them stedfastly resist them and bee carefull by the rule of Gods word to order and compose them and then God will in his mercy passe by and pardon them all but if we neglect and omit these duties then we shall lie open to all the assaults of the diuell Secondly we must be frequent in the reading and meditation of the holy scriptures and entreat the Lord to open our eyes to vnderstand them and frame our hearts to obey them and then these wicked thoughts shall either not come into our minds or else they shall be soone driuen out of possession Lastly we must bee aduised to make more conscience of holy duties and especially of preaching prayer and of receiuing the Lords Supper then formerly wee haue done lest for the omission hereof we be iustly giuen ouer to ill thoughts Q. But what if they bee onely from without by Satan obiected vnto vs and thrust vpon vs wee giuing no assent vnto them how shal we comfort our selues A. Wee must comfort our selues in this that our blessed Sauiour was thus tempted by Sathan who suggested and iniected due thoughts into his mind but Christ neuer assented to him but ouercame him and hath for vs broken his head and dissolued all his works so that hee cannot preuaile against our faith or preiudice our saluation Q. What course must wee take for our helpe and redresse herein A. First we must not striue against them seeking violently to driue them away for then wee shall be the more entangled with them and like so many Bees buzzing about vs they will sting vs but we must let them goe Lastly if they continue molesting vs then we must turne to Christ and desire his helpe who hath so conquered them for vs that they shal neuer get full victorie ouer vs. CHAP. VI. Of those temptations scandals and offences that are by tyrants wicked men Heretickes Apostates Schismatickes prophane Protestants false Brethren and by the manifest abuse of the law and Ecclesiasticall discipline accidentally occasioned or obiected outwardly vnto vs. Question WHat signifieth this word scandall or offence A. It is a borrowed speech properly signifieth a blocke or stone laid in a mans way at which he stumbleth Q. What is it A. It is any cause or occasion of grief or offence whether in word or deed example or counsell whereby a man is hurt or hindered in the course of godlines or whereby he is hardned and confirmed in euill Q. Why doth God permit it A. First to trie and proue his people whether they will by any occasionall matter obiected in their way be reuoked from his loue and obedience Secondly to manifest lewd minded men and reprobates who are ready to take any occasion of stumbling sinning and erring Q. What are the kinds of it A. Two Active or that which is giuen Passiue or that which is taken Q. What is a scandall giuen A. Any euill doctrine word or work that is contrary to the loue of God and our neighbour whereby the godly are grieued the weake drawne to sinne errour and prophane men confirmed hardened in their licentious courses Q. Of how many kinds and sorts is it A. Of fower kinds First when weake consciences are by false doctrine and the falling away of men from the truth withdrawne from the simplicity sincerity of the Gospell of Iesus Christ. Secondly when holy and innocent men are
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
blessed truth yet we must be Martyrs in desire and affection and then God will accept the will for the deed for there is Martyrium sine flammâ— i. a martyrdome without a fagot Secondly we must not estéeme nor thinke the firie tryall as some strange thing but reioyce in as much as wee are hereby made partakers of Christ his sufferings that when his glory shall appeare wee may bée gladde and reioice Thirdly wee must comfort and stay our selues in the expectation of the fearefull end that abideth Gods enemies they shall soone be cut off their pompe shall be despised and soon vanish away Psal. 73.19 They are Gods rods to correct and disciplinate his children by who when they haue done their office must bée cast into the fire and consumed Lastly there is no persecution so generall and grieuous but many shall bée preserued in it and from it and after long wrestling God will grant a breathing time Q. What if Gods children cannot be suffered to bee buried when they are dead what shall wee iudge of them or how shall we comfort our selues against this euill A. Their dead bodies are members of Christ temples of the holy Ghost and they shall rise againe in glory to eternall life therefore we may not iudge them accursed Secondly the want of buriall doth nothing hurt them as the performance of it doth nothing profite the wicked as for these funerall solemnities they are rather viuorum solatia quam mortuorum auxilia id est Comforts for the liuing then helps for the dead Thirdly many of Gods Saints yea some most blessed Martyres haue wanted buriall Psal 79.2 and yet haue béene receiued vp into glory Apoc. 11. ver 12. Fourthly other euils as death by drowning by fire by earthquakes by the fall of houses by the cruell rage of wild beasts c. are as much if not more to be feared Fifthly Tegitur coelo qui non habet vrnam The skie is to them in stead of a coffin Sixthly though some Personages be neuer so sumptuously entombed and gloriously buried yet must the worms in the body consume the bodies of such Seuenthly the want of buriall though it is a curse to Gods enemies who perish both in soule and body yet it is but a fatherly and fauourable chasticement to his children and can neuer part nor diuorce them from him and his loue Lastly though sometimes the dead bodies of Gods Saints want buriall yet they féele no smart and their soules in glorie cannot and do not behold the lothsomnes of their vnburied bodies Q. What vse is to bee made hereof A. First we must not so much trouble our selues about this matter but commit the disposition of our dead corps to Gods prouidence and the care of the liuing Secondly let vs bury our sinnes in Christ his graue and sepulchre and then the want of buriall and funerall solemnities shall neither shame vs nor harm vs. Lastly if in the heate of personall persecution the bodies of Gods saints knowne vnto vs and neare vs do want buriall wee must after the manner of those deuoute brethren that buried Stephen enterre them for hereby we do not onely testifie our loue and reuerence towards them but also declare our good hope of their glorious resurrection Q. By what speciall considerations are we to arme and hearten our selues against persecutions A. First wee know it is the lot of Gods children to bee persecuted of the wicked in euery generation but most notably in the raigne and rage of Antichrist For they that are borne after the flesh will persecute them that are borne after the spirit and therefore why should wee bee so offended at persecutions hauing so many compartners and companions herein Secondly that we are hereby made conâ—ormable vnto Christ our Captaine leader and guide and therefore if wee suffer with him we shal raign with him Thirdly that Gods power and his goodnes doth as much appeare in priuatiue blessings as in positiue for God is with vs in trouble he when it pleaseth him represseth the power checketh the malice of the enemy reformeth and refineth vs and giueth a ioyfull issue euasion and euent to our afflictions Fourthly that persecution is a badge ensign and ornament of the true church for hereby open enemies take occasion to oppose themselues against Gods seruants and hypocrites and time seruers are discouered Fifthly that persecution is a schoole-master to make vs vnderstand Gods will and a plaine commentary of Gods word for wee learne that by experience which we heard by the publik ministery Lastly persecution is good for Gods children whether they escape it or die by it for God doth order it for their profite and happines and they are gainers by it many wayes Luk. 18.28.29.30 Q. What duties are wee to performe in persecution A. First we are to prepare our selues against it by daily mortification and by the experience of the swéet and heauenly societie that wee haue with our blessed God that dwelleth in vs and so we shal learne to die daily Secondly let vs be assured that we suffer as Christians and not as malefactors and then wée are not to bee ashamed but to glorifie God in that behalfe For we are Gods Worthies and his champions placed in the theatre of the world and if we fight stoutely wisely in our Lords quarrell and cause he wil honour and aduance vs accordingly both here and hereafter Thirdly because persecution is not onely a triall but also a correction for our sinnes wee must entreat the Lord to pardon them and then the flame of affliction shall brighten vs but not burne vs scoure vs but not consume vs. Fourthly we must possesse our soules and the graces of God by our patience we must seeke the Lord in our trouble and he will be found of vs and it is our dutie with Moses for our encouragement more to looke vnto the infinite and transcendent measure of reward in the kingdome of heauen then eyther the Sunne-shine of present prosperity or the blustering windes of persecution Fifthly persecution doth only touch the vestment and garment of our body but cannot reach vnto the fort of our faith nor the hold of our heart and therefore it ought the lesse to astonish and distract vs. Sixthly let it bee our wisedome and practise in the blustering tempests and the weltering waues of the worlds persecutions to adhere vnto and stand fast vpon Christ the rocke and then wee shall not néede to feare the waues vnder vs much lesse dread drowning Lastly if it please God temporally to deliuer vs let vs receiue Gods precious word with greater ioy for when men and outward meanes faile vs it wil be a staffe and stay to vs in all our tribulations and fill vs full of comfort and hope for the law of the Lord is perfite conuerting the soule the testimony of the Lord is sure and giueth
doth suffer his children to bee persecuted with doubtings Whether that they can be thus distressed Why it is proper to them to be this way tempted and afflicted The meanes to suppresse doubtings What practises are good for this purpose Comforts resolutions for them that doubt of their adoption by reason of the number greatnesse of their sinnes What be the meanes to remoue these doubtings Resolution for him that doubteth whether that Christ be his Sauiour in particular or not Whether that hypocrites and prophane persons can or do euer soundly apply Gods generall promises Whether a weake and a doubting faith be a true faith or not Comforts for them that are to encounter with most dangerous temptations in discharging their particular callings Whether that the diuersitie of interpretation of Scriptures bee any sufficient argument to prooue that they are not Gods word How canne the preaching and reading of them make some worse if that they bee Gods word Why God suffereth the faith of his Saints to labour of so many doubts CHAP. III. Of imperfections in prayer and sanctification The duties that a Christian is to performe when hee perceiueth many imperfections in his prayers The vse of them Whether that dulnesse and drowsines in prayer can stand with true sanctification The vse that is to be made hereof Whether euill and vaine thoughts in prayer can consist with true sanctification What course a christian must take for his helpe heerin Comforts for them whose prayers God delayeth Whether that a regenerate man may bee negligent and remisse in the duties of thaÌ„ksgiuing Remedies for a mans recouery herein What practises are necessary CHAP. IIII. Of often falling into and continuance of a man in one and the same sinne Whether that a regenerate man can fall eftsoons into one and the same sinne The vse of the point Whether a true sanctified man can possibly he long in one and the same sinne The vse of it CHAP. V. Of small profiting by the word and Sacraments Whether little profiting by the ministery of the word and Sacraments be no profiting at al. The vse of the question Comforts and directions for him that is dull in conceiuing and vnderstanding Gods word Directions comforts for Gods child that is troubled with a weake memorie What meanes are good to cure hardnes of hart Counsaile and directions for them that complaine that they feele no present encrease of faith and comfort by the Lords supper How a man is to prepare himselfe before hee heare the word of God or receiue the Sacraments What wee must iudge of them that hauing a great desire to obey faile in the act of obedience Whether Gods children be at any time assaulted with blasphemous thoughts How blasphemous thoughts arising from within vs are to be reformed or remoued How wee must arme our selues against blasphemous thoughts obiected from without vs. CHAP. VI. Of scandales and offences VVhat a scandall is Why God permitteth it What are the kinds of it What is a scandall giuen Of how many kinds it is The vse that is to be made of scandals giuen How a Christian shall or must preserue himselfe against the scandall and contagion of false doctrine What duties he is to practise herein How a Christian may stay and comfort himselfe in a generall apostasie from the Gospell of Christ. What duties he is to practise at such a time Comforts against the scandal of false excommunication Comforts against the scandall of innocency oppressed Why God doth so seuerely handle holy and innocent men The vse of the point Comforts and directions for weake Christians that are offended at the loose life and vile practises of some professoâ—s What practises are then necessary Comforts against the apostasie of eminent and famous persons How we may preuent it in our selues Whether popish Martyrs be true martyrs We may preserue our selues from this scandall How a man is to arme and comfort himselfe against factions schismes and diuisions preuailing in the Church How we must behaue our selues at such a time Consolations against euill vnquiet neighbors Consolations against false and fained friends Comforts for Princes that are troubled with euill and disobedient subiects Comforts for subiects wronged and oppressed Comforts and directions against the scandall of euill idle and offensiue Ministers Comforts and directions against a generall corruption in manners CHAP. VII What is an offence taken What are the causes of it Comforts against the offence that wicked men take against vs. How shall Gods children comfort themselues when wicked men are offended at their lawfull vse of things indifferent Comforts against afflictions of good men CHAP. VIII How shall Gods children reforme themselues or resolue their minds that are scandalized at the long raigne and prosperity of tyrants and persecutors Reasons to remoue Gods children from conceiuing offence at the long impunity of euill doers Why God doth not alike punish in this world all euill doers but spareth many Why doth God in the execution of publike iudgments as of warre pestilence famine include the good with the wicked CHAP. IX Touching Persecution What persecution is Whether that persecutours in any generation doe or can roote out the Church For what ends God doth suffer his Church and children to be so persecuted Who are Gods instruments herein Why doth God vse the ministerie of wicked men in the chastising of his children Why wicked men do so persecute the godly Whether that in persecution Gods children may not lawfully vse all good meanes to preserue themselues Whether that Gods children be gainers by persecution Reasons to mooue vs to constancie What practices are necessary for this purpose What duties are wee to performe towards the persecuted CHAP. X. The kinds of persecution Comforts against contempt How wee must behaue our selues when wee are contemned What enuie is How a Christian must or should arme himselfe against it What vse are we to make hereof Comforts against hatred and malice Whether that wee may lawfullie hate them that hate vs. How are we to behaue our selues when wee are maligned and hated Comforts against slander How the belied and slandered should behaue themselues Comforts against whipping Comforts against the violent taking away of our goods by the publike enemie What duties must wee then performe when we are thus violently handled Comforts against exile and banishment How must wee behaue our selues when wee are banished out of our country Comforts against slauerie and bondage What vse are we to make hereof Consolations against nakednesse Why God suffereth so many of his children to be deuoured by the sword Comforts against this violent kind of death What vse is to be made hereof Comforts against the want of Christian buriall What vse is to be made hereof Speciall considerations and consolations against all kind of persecutions What duties we must then performe CHAP. XI The generall vse and application or the breue and epitome of the whole treatise FINIS 1. Ioh. 3.4 Rom. 5.14 1.