Eue immediately after their fall put to death An. First because the threatning of death was not absolute but included a condition of faith in Christ that was to be borne and that should breake the serpents head Secondly Adam and Eue incontinently vpon their fall became mortall in their bodies and accursed in their soules Thirdly God by his clemency and indulgence towards them would make a way to make knowne his mercie Quest. If all men by reason of sinne must néedes die why did not Enoch and Elias in the time of the old Testament die the death of all but were rapt aliue into heauen Ans. First their translation was extraordinary and proper to themselues onely Secondly they were figures and tipes of the generall resurrection Thirdly their translation was nothing els but an extraordinary death for they were changed in a moment from mortality to immortality Obiect But at the day of iudgement many shal be found aliue howe then can all men bee said to die Answ. All the elect at the sound of the trumpet shall in a moment bée changed from corruption to incorruption and from mortality to immortality which is a kinde of death Qu. Now seeing that sinne is the cause of death what vse are we to make of it Ans. Wee must bée mooued hereby to take notice of and acknowledge Gods seuere wrâ—…th against sinne and by consequence we must learne to hate and shun all kind of sinne The sixt Chapter Of the diuers sortes of death and of the degrees of spirituall death Question OF how many sorts is death A. Of two sorts â—…mely â—…ily or spirituall Q. What is bodily death An. It is the first death or the separation of the soule from the body Q. Is the particular time of bodily death made knowne to any directly before hand Ans. No for that time in respect of vs is most vncertaine and God hath reserued it in his owne power and disposition only Q. Why so Ans. That wée should not defer and put off our repentance from day to day but labour to be in a readinesse and waking yea and waiting for our Lords comming euery day Mark 13. v. 37. Q. What then may this present life in consideration of his short continuance and vncertaintie bée compared vnto Ans. To a vapor to smoake to a shaddow to a weauers shutle to grasse and to the flowre of the field which are of short and vncertaine continuance Qu. But why doe the children of God die this temporall death séeing that their sinnes which are the cause thereof are forgiuen A. First because their sinnes howsoeuer forgiuen are not wholy in regarde of the corruption and remainders of them taken away and abolished before death Secondly this corruptible flesh and bloud cannot inherite the kingdome of God 1. Cor. 15. 50. Thirdly that they may be in some sort made conformable to Christ his death Lastly that the godly may learne and finde by experience the difference betwéene this mortall life and that immortall glory in the world to come and that they may haue experience of Gods power in raysing vp the dead Q. What is spirituall death A. It is a separation of the whole man both in body and soule from the fauour and gratious fellowship of God and a subiecting of him to eternall condemnation and hell fire begun in this world and accomplished in the world to come Q. What is the cause of the spirituall death Ans. Sinne so farre foorth as it is ioyned with vnbeliefe and impenitencie for not sinne simply but sinne not repented of damneth Que. Are there degrées of spirituall death Ans. Yes there are thrée in number Q. What is the first degrée of spirituall death A. It is when a man by reason that his soule is depriued of spirituall life faith and repentance and for that his body is a fitte instrument to put any sinne in execution is subiect to Gods wrath and appointed to punishment Quest. What is the second degrée of it An. Condemnation or euerlasting forment whereby the soule immediatly after the departure of it out of the body is carried by the diuells into hell Quest. What is the third and last degrée of it An. When in the nay of iudgement the soule and body being reunited and ioyned together shall for euer-more féele Gods intollerable indignation and endure the vengeance of eternall death Quest. How can this last kinde of death be so called properly séeing that both the bodies and soules of the reprobate shall alwayes suruiue and remaine aâ—…ue Answ. That life is no true life for such an vnhappy condition deserueth rather to be called death then life for the damned are vniuersall excommunicated from the fauour and glory of GOD and are vtterly and for euer bereaued of all holynesse and happynesse Qu. Are Gods children fréed and exempted from these kindes of spirituall death An. Yea for they are deliuered from the first degrée of spirituall death by regeneration whereby they are renewed in all the part of their soules affections They are deliuered from the second kinde when their soules forthwith after their departure out of the bodie are carryed vp into heauen Apoc. 14. 13. The third degrée they are fréed from at the day of iudgement when both body and soule shall be glorified together and liue together for euer in heauen Q. Is it not good yea and the entrance into eternall blisse for the godly to dye A. Yes certainly for it is better to dwell with God then with men Secondly they hereby forth-with enter into the possession of euerlasting happinesse The sick-man Q But there are many fearefull accidents and occurrences to which the godly themselues are subiect in their sicknesses and deaths therefore how can it be good for Gods children to dye A. Propound and impart them vnto me and I will giue thée the best satisfaction that I can The sick-man 1. Obi. Death is the wages of sinne the curse of the lawe and the enimy of Christ and his children how then can it be good A. It is not such by it owne nature and in it selfe but it is changed and the property thereof is altered by Christ his death in so much that of a curse and punishment it is turned into a gentle and fatherly correction and is made a narrow entrance and a short cut into euerlasting life And in this last respect it may bée aptly compared to the redde sea which drowning the AEgiptians gaue a miraculous passage to Gods people into the blessed land of promise and euen so death which sendeth the reprobate spéedily to hell doth in a moment let in the godly into the kingdome of heauen Q. In what respects and considerations may death be said to be an enemy A. First in respect of the originall of it for the enuie of the deuill brought it into the world namely as an outward and remote cause Secondly because it is opposite to Gods promise
no worke of nature but of grace regeneration Thirdly the séed and roote of grace in Gods elect is neuer wholy taken away for Gods gifts are without repentance and Christs intâ—…rcession for their encrease and preseruation in grace is alwayes effectuall Ioh. 11. v. 42. The Sick-man But my faith is often-times dead and without all life and motion how 〈◊〉 can I be assured of Gods mercy The Minister Thy faith is not extinct but only for the time ouer-clowded with the mist of sinne and couered vnder the ashes of infirmitie it is like to a trée which in 〈◊〉 winter season albeit it bring foorth neither 〈◊〉 flowre nor fruite yet it hath life and sâ—…ppe at the roote which 〈◊〉 the spring time will ascend vp and appeare Secondly God respecteth rather the qualitie of faith then the quantitie if it be a true faith though as little as a graine of Mustard séede God accepteth of it for one drop and dramme of faith is of mâ—…e force to saue then an Ocean sea of sinne and corruption to condemne Thirdly and lastly faith without present ioy and feeling is more forcible and preuailing then faith with it for it onely relyeth vpon Gods power truth and promises yea when God sheweth himselfe an enemie to vs and séemeth to kill vs we by it beléeue in God and by faith waite on him whereas it is an easie matter for a man in the apprehension of sensible comfort and ioy to beléeue The fourth obiection The sick-man But the fearfull iudgments of God such as of late years haue bin that most infâ—…tious and destroying pestilence the horrible and vn-matchable Gunne-powder treason the vnheard of breach of the sea and inundation of waters the late extreame and killing frost this present pinching and vnexpected dearth vnseasonable wether and many other publike and priuate iudgements vpon Church and common-wealth which I sée and heare of doe much dismay mée and cause me to doubt of Gods mercy Minister A. True it is that these and diuerse other punishments haue béene executed vpon vs for the neglect yea contempt of the blessed word of God and the powerfull ministerie of it for our want of zeale against the enimies of the truth for prophanation of the Sabboth for oppression of the poore for blasphemie for hypocrisie and for licentious liuing c. But notwithstanding if there be but one good man in a generation hée shall not for the multitude of transgressors be depriued of Gods mercies but finde comfort in the greatest plagues and punishments whatsoeuer Secondly though being once by faith ingrafted and incorporated into Christ yea and maried vnto Christ the author and fountaine of life and happinesse thou canst neuer miscarry nor perish For euen as the Disciples in the ship when a mighty storme for their triall and demonstration of Christs power was raised vp could not possibly perish the Lord of glory being there present in the ship so hauing Christ the Lord of glory dwelling in thine heart by his spirit how canst thou do amisse or why should thou doubt of Gods mercifull prouidence who ordereth all things for thy good The fift Obiection The sick man But my great vnworthinesse and vnthankfulnesse maketh me to suspect and feare that God will not performe that hée hath promised nor finish the good worke that he hath begun in me Minister A. This is indéed a gréeuous temptation yea the sorest of all others but this cannot hinder God from performing his promises For as the making of his couenant of grace with vs and the offer of his sauing promises vnto vs procéeded onely from his frée goodnesse and méere mercie without any respect to our workes or worthinesse so the accomplishing of his promises is to be onely ascribed to the same grace and goodnesse Thirdly as hath before bin particularized not the greatest â—…rmers and offenders in the old and new Testament haue euer by reason of their owne vnworthinesse bin denyed or depriued of Gods mercies but vpon confession of their sinnes desire of pardon and the purpose and beginning of amendment of life were pardoned and receiued into Gods euerlasting fauour Q. Is it necessarily then required of vs that we confesse and acknowledge our owne vnworthinesse A. Yes without question for hereby we are made capable of Gods mercies and blessings God doth depresse the proud and exalt the humble he filleth the hungry soule with goodnesse but the rich in their owne conceit onely hée sendeth away emptie Luke 1. 52. 15. and Christ was sent not to call the righteous in their owne opinion but sinners in their owne sense and confession to repentance Q. Séeing that God doth not simply forsake or cast off any for his vnworthinesse what vse make you of this point A. We must learne hence neuer to call Gods mercy truth and goodnesse into question but we must make it the foundation of our confidence and hope for it is vnchangeable infinite and euerlasting and thus dooing we shall haue no cause to feare euill but to looke to finde all good things in Christ our treasure husband and head The fourth Chapter Of Death and the cause of it Question VVHen the sick person is once perswaded of the pardon of his sinnes for the time past and present what further duty remaineth to be performed A. He is to be prepared and armed against the feare of death the assaults of Satan and the â—…errour of the last iudgement 〈◊〉 Q. Now that hée may bée prepared and armed against death what points are to be considered A. Seauen points specially I. what death is II. The certainty of it III. The causes and kindes of it IV. The exceptions that are taken against it V. The benefits of it VI. The preparation and furniture against it And VII what disposition and behauiour is required in death it selfe Of these in order Chapter the fift Of death his causes and kindes Question VVHat is death A. It is the taking away of life or the dissolution and separation of the soule from the body ordeined of God and for the punishment of sinne imposed vpon Adam and all his posteritie Rom. 6. 23. 1. Cor. 15. 21. Col. 2. 13. Q Doth God yet impose death as a punishment A. Yes for euery man sinneth and the very infante is not without originall corruption and therefore all must of necessity no persons order or degrée excepted at length die the temporall death Eccle. 3. ve 3. Psal. 49. v. 10. Heb 9. 27. Q. What is the procuring and deseruing cause of death Ans. Sinne whereby man brake Gods commandement Q. How was sinne first brought into the world A. Satan in the forme of a serpent perswaded Eue to eate of the forbidden aple Eue assenting to satan did eate of it and gaue it to Adam who harkned to her and thus they both of them sinned and brought death vpon themselues and all their posterity Q Why then were not Adam and
of the duties which the sick person oweth vnto God The xvi Chapter Question VVHat are those duties that a man is to performe to him selfe or his owne person An. They are two-fold for they belong either to the soule or to the body Qu. What is the duty which he oweth to his owne soule An. Hee must arme and strengthen him-selfe agninst the feare of Satans assaults against the immoderate feare of death and against the Terrour of the last iudgement Qu. How is a man to be armed and strengthned against Satans assaults Ans. By considering and beléeuing that Christ hath ouercome and bound for vs the strong man Satan that had the power ouer death Qu. What is the second duty that he oweth to his soule Ans. To arme himselfe against the immoderate feare of death Qu. Is it not good then that men should in some moderat sort feare death Ans. Yes for it putteth vs in mind of the greeuousnesse of our sinnes and what wee deserue if God should deale strictly with vs. Secondly it holdeth men backe in their extremities from laying violent hands on themselues for they that are thus desperately minded do not so much as once thinke of Hell and the torments of it Ques Séeing the feare of death is thus profitable why must the sicke bée armed against the feare of it An. Because death approaching naturall feare doth most of all shew forth it selfe astonish the sicke mans senses and causeth despaire Qu. What are the meanes to comfort him against the feare of death An. They are of two sorts namely practises and meditations Q. What are the practises A. They are two First the sicke parties must not so much feare death as cast their eyes vpon euerlasting life Secondly they must consider death not in the bright coullor of the lawe for then our weake eyes cannot endure to behold it for then it is a cruell sergeant armed with the anger and curse of God nor in it selfe for then it is to men vnregenerate the very entrance into hell yea hell mouth it selfe But we must take from it the fearefull maske and visard of the law and behold it as it is set forth in the mixt and tempered coullor of the Gospell and as it is changed by Christ his death who hath not onely deaded it by his owne death but also quickned it so that it is to the beléeuers bodie a temporary and a swéete sléepe and to their soules the gate of saluatioÌ„ wherby they enter into y e possession of life euerlasting Q. Why must not a Christian man vnmeasurably feare death A. First because it is to the godly the end of all euils all sinne errour and misery Secondly because after death he passeth presently to a better state Thirdly because he hath immediate fellowship and communion with the holy Trinity with the elect Angels and the glorified Saints And thus much of practises The 2 Section Qu. What are the Meditations which serue for this purpose An. They are principally foure which are the foundation of all the rest Qu. What is the first meditation A. That euery mans death as hath biâ—… before prooued procured by his own sins is fore-séene and appointed in Gods eternall decrée together with all the circumstances thereof Psal. 139. 15. 16. Q. What benefit will hereby redound vnto vs Ans. It will arme vs against all feare distrust and impatiency in the howre of death Psa. 39. 10. Gen. 42. Q What is the second meditation A. The consideration and contemplation of the inâ—…stimable glory laid vp for vs and of the eternall and vnspeakable blessednesse prouided for vs. Q. What profit shall we receiue hereby Answ. It doth withdraw vs from the resting in this temporall miserable life and lifteth vp our mindes and affections vnto God yea and maketh vs with Iob Moyses and others cherefully and willingly to endure afflictions Q. What is the third meditation Answ. The spirituall and vnseparable coniunction and fellowship which the beléeuers both in their soules and bodies in life and death haue with Christ. For for their bodies and soules are in the fauour and couenant of God and they both shall be re-united together in the last day be both eternally glorified Que. What is the fourth meditation Ans. The speciall promise of Gods presence and assistance in death and in all other distresses for we haue Christ our companion in affliction 1. Pete 4. 13. Qu. What vse are we to make hereof Ans. Wee must liue by faith and not by sense beléeuing the things promised which we sée not and hoping for things that séeme desperate Que. How or how many waies doth God manifest his presence in sickenesse Ans. Thrée manner of waies first by lessning and moderating the paines of sickenes and death and by giuing them strength and patience Secondly by refreshing and comforting the spirit after a wonderfull manner Thirdly by the gard and ministery of the good Angells which defend the Godly against the Diuell and his Angells Psa. 34. for they are present with and attend vpon Gods seruants in their sickenes and are ready to carry theâ—r soules into heauen The 3 Section Quest. How are the sicke to be armed and strengthned against the strictnesse and terrour of the last iudgement where in the diuell the law and our owne conscience shall accuse vs of infinite faults Ans. First wee must acknowledge our sinnes for that is the way of iustification Ioh. 1. 9. Psa. 32. 5. In matters of felony as we say confesse and be hanged but in matter of diuinity confesse and be saued Secondly wee must flie and appeale to Iesus Christ and content our selues with his righteousnesse onely and then hee absoluing vs who shall condemne vs and he making intercession for vs who can preuaile against vs. Rom. 8. verse 34. And thus much of the duty that the sicke man is to performe in respeâ—… of his soule The xvii Chapter Of Physicke and preseruation of bodily health Question WHat is the duty that the sicke are to performe to their bodies Ans. They ought to be carefull to preserue health and life vntill God take it wholy away Que. Then it is lawfull for any man to kill himselfe Ans. No for wee must in no wise depart out of our standing vntill God out heauenly generall command vs. Secondly euery man is bound to cherish and nourish his owne body and therefore he must not destroy it Thirdly all murder is forbiden and interdicted and therfore much more the killing of a mans selfe Fourthly if a man kill him-selfe hee doth not escape misery but runne into it Fiftly if it be a wickednesse to kill another man for to ease him of present paiae then it is a more horrible wickednes to kill himselfe Lastly the killing of a mans selfe is commonly and generally noted for a marke of a reprobate and faithlesse man Que. Why must we preserue life and health A. For two reasons first that we may
vse of the meanes The end of Phisike The 18. Chapter The sicke must sorgiue and desire forgiuenesse of others The Magistrats the Ministers and the masters of the familes duty The making of a will necessary According to what rules it must be made The 19. Chapter To die in faith necessary and what it is To die in obedience necessary and what it is The end of them that die well is blessed Consolations against the imagined calamities of our posterity viz. wife chilldren Consolations against losse of honour profit and pleasure in this life Death how farre forth to be feared Q. How farre forth not to be feared Whether that a man may lawfully desire death In what respects The summe of the whole treatise The Sick-mans Path-way The first Chapter concerning sicknesse Question WHat is sicknesse Ans. It is according to Philosophie and Phisicke a priuation of health or an ill disposition and passion in the body contrary to nature Qu. But how define you it according to diuinitie Ans. It is Gods rod and instrument to chastice vs for our sinnes and to put vs in minde of our mortalitie it is the herbinger and messenger of death and by vertue of Christs death it is a narrow and spéedy passage to euerlasting life Q. From whence or from what causes doe sicknesses and diseases procéede A. They procéede from God as the inflicter and imposer of them for he is the author of the euill of punishment but they arise from sinne as the deâ—…eruing and procuring cause Psalm 39. Leuit. 26. 16 Deut. 28. vers 22. 23. 24. Q. How can God that is simplye good yea goodnesse it selfe be the cause of euill namely sicknesse diseases paine c. A. Gods goodnesse and iustice doth and may very well consort together in the beléeuers for as God in his iustice doth correct his children for their disobedience so doth he temper and qualifie it with his mercy and goodnesse that these afflictions are finite tolerable and tend both to the temporall and eternall good and profit of his children Psal. 25. v. 10 Rom. 8. v. 28. Q. What vse are we to make of this point A. Wée must first descend into our selues acknowledge our sinne and wickednesse yea and condemne our selues for it 1. Cor. 11. 31. Secondly we must be so farre of from fretting murmuring repining against God that we must iustifie God in all his chasticements not to require the reasoÌ„ of them for they are alwayes good and holy albeit we doe not alwayes sée the particular reason of them Thirdly we committing our selues to Gods will must earnestly entreate the Lord to restore vs to our former health or else to receiue vs to his euerlasting kingdome Obi. But God hath in his beloued Sonne Christ Iesus forgiuen yea and taken away the guilt dominion curse of sinne which is the cause of their sicknesses and why then doth he not withall remooue the effect viz. sicknesse diseases c A. Albeit the guilt curse and dominion of sinne be remooued from the beléeuers yet the reliques and stumpes of sinne remaine and inherent corruption is but in part abolished and therefore so long as we liue in this world the Lord must néeds more or lesse one way or other fatherly chastice exercise vs. 1. Cor. 11. 31. Heb. 12. v. 6. 8. Obi. 2. But Gods children cannot alwayes finde out the peculiar sinnes that are the proper and immediate causes of their sicknesses and diseases A. Yet not withstanding we must suspect accuse and condemne our selues and withall iustifie and cléere the Lord for there is some secret and hidden sinne of pride worldlinesse lust enuie vanitie oppression c. for which wee are corrected albeit it bee not presently made knowne vnto vs. Q. What course must we take to finde out this Achan or secret corruption A. We must as I will in the next Chapter more fully shew examine our selues by the strict rule of Gods law Secondly we must entreate the Lord by prayer to reueale the sinne vnto vs. Thirdly and lastly we must take notice of the checkes of our conscience yea and the taunts reproches of our enimies Q. What are the principall ends why God laieth sicknesses diseases aches c. vpon his children A. They are principally these foure to witt mortification and preuention of sinne triall and exercise of Gods graces in vs manifestation of Gods glorr and lastly our saluation and eternall happinesse Q. But to speake of each of these ends particularly yet briefely how doth God mortifie and preuent sinne by sicknesse A. First God doth hereby declare his iustice and anger against sinne past and present that his children might be more effectually stirred vp to search them out consider of them and be sory for them Secondly God hereby doth correct the pride of prosperitie and remooue all vaine confidence in carnall wisedome riches beautie friends that we may waite patiently and onely vpon his power truth promises and learne to séeke for heauenly things so that by this his correction he taketh away the myst of errour from our eyes purgeth our hearts from the drosse of corruption and fanneth vs from the chaffe of sinne and hereby prepareth vs either for health or heauen Q. Doth God by sicknesse and the like afflictions preuent sinne to come A. Yes certainly thus pride was preuented in blessed Paul 2 Cor. 12. ver 7. 8 Security in Dauid Psal. 30. 6. 7. and neglect of preparation in the Corinthians 1. Cor. 11. v. 31. Q. What is the second end of Gods chasticements A. To trie and make knowne to themselues and to others their faith hope patience repentance constancie yea to exercise quicken and encrease in them these and other graces that they may be thankfull to God for them and may be as mirrours and lamps vnto others Q. Are not also by this triall and exercise decayed graces recouered A. It is most certaine for hereby deadnesse and drowsinesse of heart is cured and men are mooued more feruently to séeke and pray vnto God then they did before Psal. 30. 6. Q. What is the third end A. The declaration and manifestation of Gods power glory and goodnesse in their deliuerance either by life or death Iohn 9. vers 3. Q. What is the last end A. After that God hath reformed humbled and exercised them and made them to relie wholy vpon him and to waite wish for their saluation to bring them by death into the heauenly Canaan where they shall haue immediate fellowship and raigne with Christ for euer-more Q Séeing that sicknesses diseases and the like chasticements haue such comfortable and blessed effects and euents in Gods children what is the reason why they should not be the same in the wicked and vngodly A. The difference lieth first in their persons the elect are accepted of God and therefore like the good golde they are made more pure and bright by visitations and afflictions
but the persons of the wicked and vnbeléeuers are not accepted with God and therefore like drosse they are not purified but consumed by the fire of affliction SecoÌ„dly in his secret counsaile he neuer intended the amendment saluation of the reprobate neither do they reprobate euer by pure meanes and in pure sort euer intend the same but the case is far otherwise with Gods children whom alone God hath pre-ordained to saluatioÌ„ and to the meanes thereof and whom he maketh outward instruments of their owne saluation 1. Ioh. 5. v. 18. Q. Is there any certaine forme rule or way to comfort and instruct the sick A. Yes for God in wisedome and mercy hath ordeined a meane and medicine for euery distresse and temptation Q Where is this forme and direction conteined A. Generally and aboundantly in the bookes of the old and new testament for these containe sufficient rules examples and directions of comforts and instructions 2. Tim. 3. 16. 17. Q. What is our duty herein A. To collect and compare them together or receiue them so gathered and compared by the godly learned then to apply them to our owne vses and occasions Q. What is the first generall rule seruing for consolation A. Wee in our sicknesse and the like visitations must be perswaded that all sicknesses diseases and infirmities yea and all their particular circumstances whether we respect time place person or the qualitie maner continuance and remoouall of them procéed and are sent of God and depend vpon are ordered by his onely prouidence Amos 3. 6. Lament 3. 41. Psalm 39. v. 10. 11. Q. What benefit shall we reape and receiue by this perswasion A. We shall hereby be the better enabled to vndergoe our visitations with patience and comfort and shall learne the more obediently in all things to submit our wills to Gods diuine will and pleasure The second Chapter Sinne the cause and originall of all diseases and sicknesses must be found out confessed and bewailed Question VVHat is the second thing whereof the sick must bee resolued of before he can be capable and so partaker of comfort A. Hee must bee resolued that sinne from whence all sicknesses and diseases both of soule and body haue their beginning and which is the malignant matter of it must bée remoued and taken away before sicknesse the effect of it can cease Q. By what meanes is sinne abolished A. Onely by Gods mercy in Christ Iesus Rom. 3. v. 24. 25. 26. Qu. To whom are sinnes forgiuen A. To all the elect and them onely for Christ with all his merites and sauing graces is proper to them and they alone in time beléeue and repent Act. 13. 48. Q. When are the sinnes of Gods elect forgiuen A. They are in the decree of God forgiuen from euerlasting but then onely actually and in our sense and apprehension when wée truely beleeue and repent Act. 3. Q. That we may be partakers of remission of sinne what conditions are there required on our part Answ. Two conditions principally First fréely and truely to confesse our sinnes vnto God with contrition of heart and to acknowledge that wée are worthy of all both temporall and eternall plagues and punishments Secondly wee must firmely beléeue that Christ is our only and all sufficient redéemer and mediator and we must by the eye of faith behold and by the hand of faith apply the promises of the Gospell particularly to our selues soules Que. Is confession of sinne necessary for the obtaining of the pardon of sinne A. It is simply necessary for it is the very foundation and first degrée of repentance Secondly it is the way and meane of our iustification before God for hee will neuer pardon vs vntill we accuse our selues nor pronounce and accept vs for iust vntill we condemne our selues Pro. 28. Lastly without confession of sinne no pardon can be procured Q Is the sicke man to make confession of all his sinnes vnto God in particular Answe Yes if hée be conuinced in conscience and know them to be sins and especially hauing not repented of them before whether they be sinnes of commission or of omissionâ—… but for his vnknowne sinnes which are the most in number he must onely confesse them generally and it sufficeth Psal. 19 11. Q. But are sinnes of leauing good things and duties vnperformed to bee confessed such as are neglect of prayer want of zeale in Gods cause defect of charity and compassion omitting of thankes-giuing A. Yes verily as we haue examples in Daniel Paul and others Dani. 9. v. 13. Rom. 7. v. 15. Secondly we offend as much in omitting of these séeing Gods lawe doth require them as in committing euill Thirdly the elect are notably herein distinguished from the reprobate for the reprobate doe not discerne much lesse doe they confesse their particular wants Q. But how shall we in our sicknesse make a true confession of our stâ—…nes to God séeing that there are in vs so many remainders of blindnesse ignorance and selfe-loue A. We must set before our eyes the law of God and by it and euery precept and circumstance of it trie and examine all our thoughts words life actions Q. Why so A. Because God hath ordained it for that end For it is a true and perfect glasse wherein wee may sée and behold all our wayes It is a light to discouer all our blindnesse and workes of darkenesse Lastly it is an exact and exquistte rule according to which all our opinions purposes and practises are to bée tried examined and directed Q. But how come we to be so blind erronious rebellious sinfull and miserable that we haue néede of and are referred to the lawe and word of God to sound and trie our selues by it A. Through the sinne and fall of our first parents Adam and Eue who fréely assenting vnto the perswasion of the diuell did eate the forbidden fruite and so corrupted and stained themselues and their posteritie In so much that their posteritie sinning in them and also adding continuall and innumerable transgressions lost and defaced Gods image and so bâ—…came mortall miserable and subiect to etâ—…rnall damnation Q. What shal we finde by examining our selues according to Gods law Ans. That we haue all sinned that we are vtterly by nature depriued of all goodnesse and prone vnto all euill continually and by consequence Children of wrath and heires of condemnation Ques Is it sufficient to examine our selues life and actions according to the letter of the law An. No except withall the spirituall nature intent and meaning of the law be considered and obserued for it requireth purity of heart and thoughts perfect obedience both in omitting euil in doing good Rom. 7. 15 and 16. Q. But is the bare inspection and considering of our selues in the law a sufficient means to bring vs to the true knowledge of our selues and a due confession of sinnâ—… Ans.