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 Amos. 3. 6. [Page] the author of the euill of punishment; Ioh. 5. 14. but they arise from sinne, as the de [...]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 reasō [Page] 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 2. Sam. 12. 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?

[Page] 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 Psal. 16. 7. 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 [Page] 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 Iob. 13. 26 Lam 3 41. Psal. 30. v. 6. 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, [Page] 1. Cor. 11. v. 31.

Q. What is the second end of Gods chasticements?

A. To trie and make knowne to them­selues Deut. 8. 2. & 13. 3. 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 Cant. 5. 5. 6 Hos. 5. 15. 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, [Page] 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. Secōdly, 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 saluatiō Rom. 8. and to the meanes thereof, and whom he maketh (outward) instruments of their owne saluation. 1. Ioh. 5. v. 18.

[Page] 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 [...]say. 8. 20. 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, [...]. 33. 15 or the qualitie, maner, continuance, and remoouall of them: procéed and are sent of God, and depend vpon & are ordered [Page] 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 [Page] 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. Act. 4. 12

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 Isay 43. ve. 25. alone in time beléeue and repent. Act. Ier. 31. 34 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. [...]. Sam. 12, 12. 13. 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 Psal. 51, ve. 3, and 4. heart, and to acknowledge that wée are worthy of all, both temporall and [Page] eternall plagues and punishments. Dan. 9, 6 Luk. 18, 13 Iob. 19. 25

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. 1 Ioh. 1. [...].

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 [Page] commission, or of omission [...]: 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 st [...]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 [Page] 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 Psal. 119. 59 glasse wherein wee may sée and behold all our wayes. It is a light to discouer Iam. 1. 23. 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 Isay. 8. 20 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 b [...]came mortall, misera­ble and subiect to et [...]rnall damnation.

[Page] 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 Rom. 3, ver. 23. goodnesse, and prone vnto all euill con­tinually, and by consequence, Children Gen. 6, [...]. 5 Eph. 2, 3 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 sinn [...]?

Ans. It is sufficient in it selfe, but not in respect of our corrupt disposition: for wee are to fauourable and partiall in [...]udging our selues, but especially in prosperity: and therefore God doth, & must, some-times, by his rod of correc­tion, remooue the mist of errour from [Page] our eyes: round vs in the eare: & bring Iob. 33. ve. 16. 17, 18. our sinnes to our rem [...]mbrance. Ho [...]ea 5, ver 15.

Q But why is man more punished with sicknesse and other afflictions, then all other creatures besides?

A. Because, all other creatures re­teine (for the most part) the order wher­in they were first created, but only man is become degenerate, rebellious, and an heteroclite: [...]o that man may iustly say of himselfe that which Dauid did when he had numbred the people, it is I that haue sinned and committed euil, but these creatures what haue they 2 Chr. 21, 17. done?

Secondly, the brute and dumbe crea­tures are (in their kind) more sensitius of the bondage and corruption that Rom. 8. ve [...]. 20, & 22. our sinnes haue brought vpon them, and more (in expectation and desire of deliuerance) grone vnder them, then we our selues are, or doe. For where are our grones teares, sack-cloth, ashes, shame, compunction of heart and re­pentance?

Q. What further helpes haue we to direct vs in this duty?

[Page] A. Not onely to pray vnto God, to re­ueale our sinnes vnto vs, and to marke the checkes of our consciences, and the reuilings of our enemies (as we haue before shewed:) but also to frequent those that be sicke, and to behold Gods chasticements vpon others, and especi­ally lazars and vleerous persons, that hereby we may take notice of the vgli­nesse of sinne, and our owne deformitie in Gods sight, that wee may the more pittie the distressed, and be stirred vp to be more thankfull to God for his bene­fits receiued.

The third Chapter.

• 1. The doctrine of faith.
• 2. The infinite and vnmeasurable mer­cies of God.

[Page] Ques. When the sicke person hath thus applied Gods law to himselfe, ar­raigned himselfe before the barre of Gods iudgement, and made a true con­fession of his sinnes, and hath béene brought to true contrition, what is in the second place required of him?

An. Hée must by a firme faith be per­sivaded of Gods gratious presence and euerlasting loue towards him, that his sinnes are pardonable, and that Christ hath by his sufferings, fréed and deliuered vs from the power of satan, slauery of sinne, feare of death and con­demnation, and that he also hath by his actuall obedience, imputed vnto vs and apprehended by faith purchased vnto vs and prepared for vs euerlasting glory and happinesse.

Obiect. But how can the sicke-man be perswaded of Gods fauor and mer­cy, séeing that his sinnes are so great and so innumerable?

Ans. Albeit his and our sinnes quoad nos, in regard of our selues be hey­nous yea and vncountable: yet com­pared with GODS endlesse and [Page] vnmeasurable mercies in Christ they are but few and finite.

For his mercies are infinite his compassions faile not, and with him Lam. 3. ver. 22. is ple [...]teous redemption, in so much (as we may sée in Manasses, the lost Psal. 130. 6. sonne, Paul, Mary Magda [...]ene and di­uers others) [...]here sin hath abounded, Rom. 5. ve. 20. grace hath a [...]ounded more.

Questi. What further reasons haue you to euince and demonstrate the [...]nitenesse of Gods mercy?

Answ. First, Gods purpose in gi­uing and sending his Sonne to cure and redéeme the world; and in gi­uing his Apostles commission and com­mandement to preach repentance and forgiuenesse of sinnes to all na­tions, can neuer his voide and fru [...] ­rate.

Secondly, the natiuitie: life, doc­trine, miracles, obedience, death, re­surrection and ascension and intercessi­on of Christ, yea and the sacraments, of baptisme and the Lords supper, which are onely in [...]nded and effect­uall for the calling, conuersion and saluation of GODS elect, [Page] can neuer want their scope and proper end.

Q. What conclude you hence?

A. Though one man had committed all the sinnes that be in the world (the sinne onely committed against the ho­ly Ghost, whereof no man can possibly repent, and which no elect can possibly commit, being excepted) hée must not despaire of Gods mercy, but repent him of his sinnes from the bottome of his heart, and turne to the Lord, and then [...]. [...]. v. 18 though they were as Crimson, they shall be made as whit [...] as Snowe: and though they were redde like Scarlet, they shall be as wooll.

Q. But not-with-standing all that hath béene said, many doubts, difficul­ties, imperfections and transgressions so trouble my minde, that I cannot bée perswaded of the infinite extent of Gods mercies.

A. Propound your doubts and scru­ples, and I will doe my best endeuour to remooue them.

The Sick-man. I feare, that the world being so wick­ed, and men (generally) so vngodly, [Page] prophane, and irreligious, that I shall fare the worse for their sake.

Minister.

Thou hast no cause to feare, for the Gen. 7. [...]. &c. impenitencie of the whole world, could not preiudice the saluation of Noah and Gen. 8. v. 1 his family, nor the horrible sinnes of the Sodomites depriue Lot of Gods fauour and protection.

Secondly, the godly are to answer for their owne sinnes onely, which are all pardoned in Christ, and they liue by their owne faith. Gal. 2. 20. Rom. 1. 17.

Thirdly, as h [...]e that wilfully closeth his eyes, that hée may not behold the Simile. sunne-light, cannot depriue him of the light of the sunne who openeth his eyes: so another mans vnworthinesse and wilfulnesse, cannot hinder thée (if thou be prepared by the spirit of God) from beholding and enioying Gods bottomlesse mercies.

2. Obiection. But I finde and féele in my selfe ma­ny wants, errours, imperfections, ye [...] and grose offenses.

Minister:

A. Déere brother, be not discouraged, [...] [Page] [...] [Page] [Page] thou hast more cause of triumph then of terrour. For first thou committest not that shine (namely of desperate malice against God) and the knowne principles of Christian faith) vnto death.

Secondly, thou féelest, yea and art grieued for thy sinne, which is 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 int [...]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 [...]sal. 30. v. 7. 8. & 9, 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 s [...]ppe at the roote, which [...] the spring time will ascend vp and [Page] 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, 1. Ioh. [...]. is of m [...]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 Iob. 13, 1 [...] Mat. 15, v. 23. ad 29. 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 inf [...]tious and destroying pestilence, the horrible and vn-matchable Gunne­powder treason: the vnheard of breach of the sea, and inundation of waters, [Page] 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 Gen. 7. 1, 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. [Page] For euen as the Disciples in the ship, Mat. [...]. [...] & 28. 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, Rom. 3. v. 3 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: [Page] 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 [...]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 Luk. 5, 31. (in their owne sense and confessi­on) to repentance.

Q. Séeing that God doth not simply [Page] 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 Vse. 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 [...]errour of the last iudgement, [...].

[Page] 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. Phil. 1, 23 Gen 2, 17 Heb. 9, 27 Rom. 5, 12

[Page] 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 Rom. 5, 1 [...] Psa. 96, v. [...] et 10 [...] 1. Ioh. 3. [...] Gen. 3. v. 6 Rom. 8. 1 [...] 1 Tim. 2. 14. 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 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 [Page] 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 shalbe found aliue, howe then can all men bee said to die?

[Page] Answ. All the elect at the sound of the trumpet, shall in a moment, bée 1 Thes. 4, 14. changed from corruption to incorrupti­on, 1 Cor. 15. 51. 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 wr [...]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, [...]mely [...]i­ly, or spirituall.

[Page] Q. What is bodily death?

An. It is the first death, or the sepa­ration Phil. 1. 23 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 Luk. 12. v. 40. 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?

[Page] 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 Rom. 8. v. 29 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 [Page] ioyned with vnbeliefe and impeniten­cie, Luk. 13. v. 3. & 15. 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 Rom. 6. 2 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 Luk. 12. 20. & 21. Luk. 16. 23 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 [Page] 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 a [...]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 2. Thess. 1. vers. 9. 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.

[Page] 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 Rom. 6. v. 23 Gal. 3. 10. it be good?

A. It is not such by it owne nature, [Page] 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, A simili­tude. 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 touching mans immortality in Paradice. Third­ly, because by meanes hereof Satan sée­keth to remooue good men out of the world, that they may not crosse and hin­der his purposed designes.

Lastly, because hée through feare of [Page] (violent) death, laboureth to kéepe men from the practise of holy duties, Math. 13. vers 21.

Que. Haue you any more obiections against death, that I may doe mine vt­most endeuour to resolue you herein?

Ans. Yes truly, and they are fiue in number.

Q. What is the first of them?

Obiecti n.

Ob. Ch [...]st Iesus, Dauid, Ezechias, pray­ [...] against death, therefore it is euill.

A. [...] ar [...]ment foll [...]weth not: For first, Christ praye [...] not against death simply, for [...]o died willingly, and other­wise he could not haue merited ought, but hée prayed for the remoouall of the curse of it, and destred his heauenly fa­ther to take away the cup of his wrath, Math. 26, v. [...]9. which was the beginning and part of the second death; & of this iudgement are maister Caluin, Beza, Whitaker, Per­kins Fulke, Maister Doctor Willet; and in a word, all sincere diuines, &c. And as for Dauid, when Dauid prayed against death, it was onely in time of some grie­uous temptation, in distresse of minde, and as it was ioyned with the sence of [Page] Gods wrathfull indignation. Thirdly, touching Ezechias that good King, hée prayed against death, that he might bée more reconciled vnto GOD before his death, and that hée might establish and farther the true worship of God in his kingdome, which by his death was like to be defaced. And lastly, that according to Gods promise made to godly Kings, he might haue an heire and successour out of his owne loynes, which prayer God heard, otherwise he was willing enou [...]h to dye.

Quest. What is your second doubt or obiection?

Ob. Gods children often séeme to dye in desperation, how then can death be good and desirable?

A. This is not to be imputed to want of loue toward God, but to weaknesse of nature, and tendernesse of conscience for sinne, and therefore they may, not­withstanding all this, bée saued. For God in the matter of saluation, wor­keth by contraries, and by the gates of hell bringeth his seruants to heauen, 1. Sam. 2. vers 6. 7.

Que. What is the third exception or [Page] obiection against death? Gods chil­dren doe some-times in their sicknesse, raue, blaspheme, and behaue them­selues like frantick men.

A. These, and the like effects, are not to be assigned to any deliberate purpose of the godly, but onely to be imputed, to melancholy, burning feuers, the cho­lick and other violent diseases, and (in a word) to their infirmity onely.

Q. What conclude you hence?

A. We are not vpon these occurren­ces, rashly to iudge them, much lesse to condemne them. For first, if they euer recouer the vse of reason, they repent of those infirmities, and if it fall out otherwise, these with all other vn­knowne sinnes, are pardoned, yea and buried in Christ his death.

Secondly, we must not like arrogant Critikes condemne them of impiety and hypocrisie, but wee must iudge cha­ritably of them, as wée would bée delt with-all in the like case.

Lastly, wée must not so much giue iudgement of a man by his death, as by the former course and conuersati­on of his life.

[Page] Obiect. 4. What is your fourth excep­tion?

Ans. The Saints and seruants of God, when death approacheth, are most of all and more then other people, tempted assaulted, and molested by sa­tan how then can death be good?

An. First, it is no good argument, hence to conclude that they are none of Gods seruants but rather the contrary: they are Gods deere children, ergo sa­tan must now or neuer séeke to sift them, whereas the wicked are his own and refist him not.

Secondly, I answere that it is not generally true that the Godly are thus in death assaulted for many with Sime­on die as a torch or fire-brand without Luk. 2. ve. 29. sense of paine. Isay. 57.

Lastly in the very agony of death, God doth so assist and strengthen them by his spirit in so much that when sa­tan looketh for the greatest victory, hée receiueth the greatest foile.

Q. How must we behaue our selues in this temptation?

A. We must flie vnto Iesus Christ, commit the managing of our cause to [Page] him, for he absol [...]ing vs what néede we wee feare satans assaults. [...]om. 8. v. [...]3. & 34.

Lastly we must hold our selues to Gods promises, and not depart an haires bredth from them.

Obiect. But satan is mighty, subtill, diligent, bold, cruell, malicious, and I am weake simple, remisse, fearefull, and how then can I resist and ouercome him?

Ans. Thou must not yéeld to him, but by praier, faith and Gods word resist Math. 4. ve. [...]4 et 7. him, and hée like a Crocodile pursued will flée from thée. Iames 4. verse 7. 1. Pet. 5. 9.

Secondly, thou must make God thy strong hold, and firmely beléeue and trust in him, and then the gates of hell shall not preuaile against thée.

Qu. What is the fift and last excep­tion against death?

Answ. Sudden death is an euill, but many men die suddainely, ergo death is euill.

Ques. How answere you this argu­ment?

Answ. I answere to the first propo­sition, that death is not euill, because [Page] it is suddaine (for the last iudgement shall come suddainely, and yet it is not euill) but good to GODS chil­dren; but because it findeth onely the wicked vnrepentant and vnprepared. Luk. 12. v. 20. and 21.

Secondly, CHRIST by his death and suffering hath taken away the course of the lawe and the feare of con­demnation which is the very sting of death, therefore death though neuer so suddaine, is not accur­sed to the true beléeuers, but a speedie conueyance of them into the hauen of eternall rest and happi­nesse.

Lastly séeing that with Ezechias wee haue no lease of our life, if any of GODS seruants, with good Mephibosheth, and Iobs Godly chil­dren and the young infantes that He­rode caused to bée massacred, die sud­dainely and violently, wée must iudge charitably and the best of them; for the manner and time of the ending our life is onely in Gods power and not in our owne will. Psal. 31. 15

Questi. But what if a professour of [Page] true religion and formerly of an vn­blameable behauiour, bee brought through the extreamity of temptation, kill himselfe, is not he certainely dam­ned and so death euill to him?

A. Although this be a ticklish point, and albeit Saul, Achitophell and Iudas that killed themselues bée noted in scripture for reprobates, and albeit they that late violent hands on them­selues neuer for the instant may bée iudged to thinke on hell torments, yet séeing that God neuer finally forsaketh his chosen, seeing that his mercy is bot­tomlesse, and that he may giue them re­pentance (for ought we know to the contrary) at the last point of time, let vs if they haue béene formerly good pro­fessors, iudge the best of them, and pray vnto God that he would giue vs grace neuer to yéeld to the like temptations.

Q. But why must not a man kill him­selfe?

Ans. First because he shall not here­by escape misery but runne into it. Secondly, it is not lawfull to kill ano­ther to ease him of his paine, muchlesse to kill a mans selfe.

[Page] Thirdly it is commonly a note of a reprobate. And thus much touching the obiections.

The seauenth Chapter. The benefites and priuiledges of death.

Question. HAue the Godly any profit and ad­uantage by death?

A. Much, and many waies.

Q. What benefits and priueledges haue they by death?

A. Two sorts of benefits, priuatiue, that remoue euill, and positiue, that ad good.

Q. What are the priuatiue benefits of death?

An. Foure: first it perfectly fréeth Gods children from all temptations, and from all sinnes both originall and actuall, and herein consisteth a maine part of our blessednesse for if he be bles­sed whose sinnes are not imputed, much Rom. 7. [...]4. more hee whose sinnes are wholy taken [Page] away. Secondly it easeth vs of all the Isay 57 ve. 1. & 2. miseries afflictions, paines and aduer­sities of this present life.

Thirdly, it deliuereth from the euill world, and from all sinnefull company, and from all the tiran [...]e of Gods and our enemies, in so much that our eyes shall neuer sée, nor our eares euer heare the abhominable practises of the wick­ed much lesse can they hurt or infect vs; and what an vnspeakeable blessing is this?

Lastly, it preuenteth sinne and mise­ry to come, for the Godly are taken a­way 2 Kings 22. 20. that their soules should not bee in­fected with sinne; and that they should [...]ot with their e [...]es behold euill, nor the inordinate confusions in church or com­mon-wealth. Isa. 57, 1.

Q. What vse is to be made of th [...]se priuatiue blessings?

An. We must first learne patience and suffer temporary afflictions without fainting, because shortly our euill shall determine. Secondly, let vs pray and s [...]ke for, and wish and waite that bles­sed time, [...]hether of [...]eath, or the last iudgement, that shall f [...]ée vs from [Page] all the euills whereof in this world we labour.

The eight Chapter. Touching the way whereby wee may attaine to blessednesse.

Question. VVHere is the way to attaine true blessednesse to be found?

Answer Onely in the worde of GOD, that is the meane, seede, and [Page] instrument of eternall happinesse. Isay. 30. 21.

Q. How many things are by Gods word required, that a man may die well?

Answ. Two things. First a prepara­tion before death. Secondly a right be­hauior and disposition in death.

Q What is the preparation against death?

Answer. It is the ac [...]on of a re­pentant sinner, whereby hee prepareth himselfe for the Lord.

Q. Is this duetie necessary?

Answ. Yes, for f [...]t GOD so com­mandeth in many places of scripture. Mark. 13. 37. Luk. 12. v. 40.

Secondly this present life is the onely time of getting the wedding garment, and of reconciling and preparing our selues for GOD and his kingdome. Titus 2. verse 11. 12. Luk. 13. ver. 25.

Thirdly, we shall neuer (lightly) die the death of the righteous, vnlesse wée liue their life, and as death hath left vs so shall the last iudgement finde [...].

[Page] Quest. May we not defer this duetie vnto death?

An. No in any wise, for the longer that wee delay our preparation the more vnfit and vnwilling shall we bee to performe it, for it is an hard thing for an olde man to enter into his mothers wombe, & consuetudo fit altera na­tura.

Secondly, the time and manner o [...] death is many times so suddaine and vncertaine, that we may bee so ouerta­ken, that wée shall haue neither time nor grace to repent and to prepare our selues.

Lastly, late preparation is seldome true preparation, being rather enforced then voluntary, and rather in forme of words then sincerity of heart. Math. 7. verse 22. et 29.

Qu. Of how many sortes is this pre­paration?

An. Two fold, generall and parti­cullar.

Qu. What is generall preparation?

A. It is that whereby a man, through the whole course of his life, prepareth himselfe to die.

[Page] Ques. Is it not sufficent to prepare our selues when wee beginne to bee sicke?

Answ. No, for first (as hath béene be­fore shewed) late repentance is sel­dome true repentance.

Secondly, the time of sicknesse, both in regard of the sharpenesse of the dis­ease, decay of memory, senses, vnder­standing, consultation of worldly goodes, and sathans subtill and malici­ous practises, is the most vnfit and vn­seasonable time to beginne a prepara­tion.

Obiect. But the theife vpon the crosse repented at the eleuenth houre, Lu [...]. 23. ve. 1 [...], 32 a [...] 44. and why may not wee doe so like­wise?

Answ. There is a great difference betwéene him and those that purpose­ly delay their repentance, for first hee was neuer so much as outward­ly called by the ministery of the word.

Secondly, the théeues conuersion was extraordinary, yea and miracu­ [...]us, that Christ thereby might shew forth some effect of his God-head, but [Page] mirackles are altogether, and extraor­dinary courses (for the most part) cea­sed.

Lastly that theife condemned him­selfe, and his fellow, iustified Christ in Luk. 23. [...] 40. the open sight of the world, and praied for saluation &c. but where shall wée finde such singular effects in them which post and put of their repentance?

Obiect But it is in our power and will to repent when we will?

Answ. No, repentance is the onely 2. Tim. 2 [...] 25. guift of God, and from himd alone pro­ceedeth bath the will and the deed. Phil. 2. 12.

Secondly, many late repenters and [...]ack-graces shall séeke to enter into heauen, and shall not bée able be­cause Luk. 13. [...] 24. their heartes are become insensible, and the time of grace is past.

And thus much of the matter of pre­paration.

The ninth Chapter. Of the manner of preparation.

Question. IN the manner of preparation how many duties are required?

An. Fiue speciall duties.

Q. Which are they?

An. I. the meditation of death. II. the les [...]ing and abating of the sting and power of death. III. The beginning of eternal life here in this world▪ IIII. The enuiring of our selues to die dayly.

Lastly the manner how these seuerall duties are to bee performed.

Quest. Is the meditation of death ne­cessary?

Answer. Yes truely, for a Christi­an mans life is, and should bée no­thing but a meditation of death, therefore wée must looke for it alwaies and in euery place, and herewith ac­cordeth that excellent saying of Seneca [Page] incertum est, quo loco te mors expectat: Senec. lib. 3 Epist. 26. [...]u vero eam in omni loco expecta. That is, it is a matter vnreuealed in what place death waiteth for thée, but waite thou for it in euery place.

Q. What benefit, profit and comfort dooth the meditation of death yéeld vn­to vs?

Ans. Manifold. For first it causeth vs Iob. 42. 6. to humble our selues vnder the mighty hand of God.

Secondly, the feare and meditation of it, dooth remooue all securitie, and further our repentance, as wée may sée verified in the example of the Niniuites, Ionah 4. [...]. 4. & 5. it cutteth of delayes, and bringeth our promises and purposes into performan­ces and practises.

Thirdly, it maketh vs content with any condition of life, be it neuer so mi­serable, for if wée liue in affliction and aduersity we shall after death neuer be more subiect to it, and if wée liue in prosperity, wée rest not in it, because wée shall carry away nothing with vs. 1. Tim. 6. 7.

Fourthly, it encourageth vs in Gods seruice, and in all well dooing, for as [Page] much as wee knowne, that our labour 1. Cor. 15. v. vl [...]. is not in vaine, in the Lord, and that in seruing of God, there is great reward.

Lastly, it [...]oth sequester and with­drawe our delights and desires from earthly and perishable things, and can­seth vs earnestly to desire and séeke for Hebr. 11. v. 9. & 10. euerlasting life.

Q Of what things must we meditate?

Ans. Of thrée things. First we must [...]hinke and consider of the cause of death, namely our sinnes.

Secondly, we must meditate of the remedie of it, viz. the cursed and bit­ter death of Christ.

Thirdly we must thinke of euery day and night, as if it were the very day and night of our death.

Q. What must we do that we may be the better enabled to perform this duty?

A. We must not vainly dreame of long life, and so [...] our selues, but mourne against this corruption of our nature. Secondly, we must pray vnto God that he would giue vs grace and knowledge, whereby we may be [...]n­abled to resolue our selues of death at hand.

The tenth Chapter.

Question. VVHerein dooth the sting and pow­er of death lye and consist?

Answ. In sinne, for that is the sting thereof. 1 Cor. 15. 56.

Q. How shall we know this?

Ans. By the lawe which is a glasse wherein we may sée our sinnes and the Iam. 1. [...] Rom. 3. v. [...] & Rom. 7 [...] v. 7. effects and punishment of them, for hereby commeth the knowledge of sinne.

Q. How shall we depriue sinne of his strength and sting?

A. By beléeuing and relying vpon Christ, who hath by death destroyed him that had the power of death, that is Hebr. 2. 1 [...] the Deuill, 1. Cor. 15. 25, & 26.

Q. What distinct and particular du­ties and fruites of faith are we to per­forme and shew forth, that we may re­mooue our sinnes, and take out the sting of the serpent death, that it may [...]euer hurt vs?

A. We must first, (for the time past and present) confesse our sinnes, humble our [Page] selues for them, and crie earnestly vnto heauen for pardon.

Secondly, we must for the time to come, with a resolute minde, beware of euery knowne sinne, and in all things to reforme and conforme our selues ac­cording to Gods word. For euery sinne vnrepented of, is a sting to wound our soules vnto destruction. Luk. 13. verse 3. and 4.

Lastly if we would liue for euer, wée must dye here, and that da [...]ly, for he sel­dome or neuer dyeth well, who liueth euill, Et qualis vita, finis ita, like life, like end.

The xi, Chapter. Of entring into the first degree of eternall life.

Question. HOw shall a man in this world enter into the first degrée of life euer­lasting?

A. When a man by the testimonie of [Page] a sanctifyed conscience, and by experi­ence Gal. 2. 20. can say that Christ liueth in him.

Quest. When doth Christ liue in a man.

A. When hée doth by his holy spirit, direct, guide, and gouerne his thoughts, Rom. 8. 13. will and affections.

Q. How shall a man discerne this?

A. When hée dooth frame and con­firme all the powers and abilities of his soule and body, according to the rule of Gods word. For the spirit and the word neuer [...]arre, but the holy spirit breatheth in it, and worketh by it. Acts. 10. vers. 44. and 45.

Qu [...]. In how many things dooth this first degrée of eternall life consist?

A. It consisteth in thrée [...] or gra­ces of God. First, in the [...] and sa­uing knowledge of God the Father, God the Sonne, and God the holy Ghost.

Secondly, in the swéete peace of con­science, which flowing from the death of Christ, is life and peace, for this is the way to, and the beginning of euerlast­ing happinesse.

Thir [...]ly, in the gouernment of the [Page] spirit, when we assent vnto the direc­tions of it, and in acte approoue and obey them.

Q. But what néede all this paine and trouble: Is it not enough when a man is dying, to say, Lord haue mercy vpon mee?

Ans. No, for first, Not euery one that saith, Lord, Lord, shall enter into Math. 7. 2 [...] heauen but hee that doth the will of God.

Secondly he that prorogeth and put­teth of his repentance vnto death, is (for the most part) so be-sotted with the custome of sinne, and with-all so forsaken of God, that he (as experi­ence teacheth) can vtter no good word.

The xii. Chapter. Of accustoming and enuring a mans selfe to dye well.

Question. HOw shall a man bring him-selfe [Page] in fashion, and accustome himselfe to dye well?

Answ. By the performance of thrée things. First seeing that Gods correc­tions and chastisements are the in­struments and fore-runners of death, hee must humble himselfe vnder them.

Secondly, he must begin to mortifie little sinnes, that so he may mortifie the greater afterwards.

Thirdly, hee must not let goe the fruite of the least crosse, but learne to beare and endure smaller crosses and afflictions, that he may be the better enabled to vnder-goe the torments of death it selfe.

The xiii. Chapter. Of the speedinesse and carefulnesse of Preparation.

Question. VVHen and how must a man pre­pare him-selfe?

[Page] A. With all expedition and vtmost diligence.

Qu. Wherein must this expedition and diligence chiefely appeare?

An. In dooing all possible seruice to Church and common-wealth. Psal. 122. vers. 8. and 9.

Q. Why must he take this course?

A. Otherwise, d [...]th, (for it giueth no man warning) will ouer-take him, and hée will wish that hée had done it, Luk. 13. when it is too late. vers. 25.

And thus much of generall preparation.

The xiiii. Chapter. Of Particular preparation.

Question. OF how many sorts is particular preparation?

A. It is two-fold, either false and vn­perfect, as is that which the Synagoge of Rome prescribeth, or true and per­fect, as is that which all Protestant [Page] Churches teach and practise.

Q. Wherein doth the false and vn­perfect preparation of the Church of Rome consist,

A. In thrée things.

Q. What are those thrée things or members?

A. First auricular or eare-confession made to a Priest.

Secondly, the receiuing of the Eu­charist or hoast.

Thirdly, extreame vnction, or anoin­ting with oyle.

Q Is not auricular confession, or the secret enumeration of all a mans par­ticular sinnes, necessary?

Ans. No; certainly.

Q. Why is it not necessary?

A. First, because the word of God requireth no such matter.

Secondly no man can possibly sound euery corner of his heart, and finde out all his sinnes. Ierem. 10. 23.

Thirdly, there was no such practise neither in the Apostles times, nor in the primitiue Church for the space of fiue hundred yeares.

Forthly, Dauid, and the prodigall or lost Child had their sinnes forgiuen [Page] them vpon a generall confession. 1. Sam. 12. ver. 12. Luk. 15. ver. 18. 19.

Lastly, God hath not made men ab­solute iudges of reconciliation, but hath [...]. C [...]. 5. [...]. onely giuen them the ministerie of re­conciliation.

Ques. Wherein doth this ministerie of reconciliation consist?

Ans. When the ministers of Gods word doe in the name of the Lord accor­ding to his word, preach, declare and pro­nounce a mans sinnes to be forgiuen or not forgiuen.

The fifteenth Chapter. Of the seuerall duties and branches of particular preparation.

Question. IN what and in how many things doth particular preparation consist?

Ans. According to their thréefold ob­iect they are thus distinguished, they concerne either God him-selfe, or our owne person, or our neighbour.

Q. When we are sicke what duty are we to performe towards God?

Ans. We must dayly seeke to be re­conciled to God in Christ, other-wise [Page] all other duties are of small or nons effect.

Quest. How must this reconciliation be sought and obtained?

Ans. By renewing our former faith and repentance, and by repayring the de [...]s of it.

Quest. What mouing cause haue we to [...] vs vp to performe this duty?

An. Because ordinarily, and for the most part, sickenesses and diseases are sent of God in his iustice for the punish­ment and chasti [...]ment of sinne. Lam, 3. 39. Math. 9. 2. Ioh. 5. 74.

Quest. In renewing our faith and re­pentance what particular duties must we performe?

An. Three especially, first wee must make a new examination of our hearts and liues. Lam. 3. 40. Psa. 119. 11,

Secondly when God sendeth new corrections wee must make new con­fessions of our particular sinnes. Psa. 32. 10.

Thirdly we must make new and ear­nest prayers to God for pardon of sinne, and for reconciliation with GOD in Christ. Psa. 6. 4. 5, 2. Chr. 34, 12, 13.

[Page] Que. What vse is to bee made hereof?

Ans. First, hereby are iusily taxed and checked those that spend the whole space of their life in the Church, and that many yeares, and at lenght when their best and most daies are spent, begin to enquire what faith and repentance should be, and how their soules should be sau [...], as though it were so easie a matter to know and ob­taine it.

Secondly we must in sicknesse espe­cially practise and put in vre these du­ties of examination, confession, prayer and of renewing our faith and repen­tance; other-wise, qui minus est hodi [...] eras minus aptus erit.

Que. But what if the sicke person, is not able of him-selfe to renue his faith and repentance?

Ans. He must séeke for helpe and di­rection Luk. 5▪ 19. of his fellow members, who must like them that bare the man sicke of the palsie to Christ helpe and assist him by their counsaile, aduice and pray­ers.

Que. What are the particul [...] [...]uties [Page] that are herein to be performed?

Ans. They bee of two sorts accor­ding to their obiects, for they concerne either the sicke them-selues, or their help [...]rs.

Q. What is the duty that concer­neth [...]e si [...]ke man?

Ans. To send for helpers, namely the elders and ancients of the Church, who in Saint Iames time and after-wards were endewed with the gifts of healing and of miracles.

Q. Doth not this duty of comforting the sicke be long to the minister onely?

Obi. If a man sicke of the plague or p [...]stilence send for his pastor, is he bound in conscience to go to him in his owne person.

Ans. No except it may so be ordered that the Minister bee in no danger of in­fection.

Secondly, the Pastor or Minister may and must not for the comfort of one par­ticular person [...]ndanger his owne life, and so bercaue the whole congregation of their guide and teacher; more regard is to be had of the good of the whole then of one par [...] of it.

[Page] Thirdly, as the leprous person by Leu. 13. 45 46. reason of the contagion of the disease might not be resorted vnto, so it fareth with him that is visited with the plague.

Fourthly if the pastor and preache [...] should in person visite euery man thus visited, he must separate himselfe from his owne family and neglect them, and his people and congregation would shun his company.

Lastly, the visited persons friendes and kinsfolke, are to supply this dutie.

Obiect. But Isaias visited Ezechias who was thought verily to haue the pestilence. ergo ministers must now do the like?

Answ. The argument followeth no [...] For first Isaias had an expresse comman­dement from God so to do, and there­fore could not be infected.

Secondly, hee might for ought any man can obiect to the contrary, stand aloofe off in some conuenient place.

Obiect. But the plague commeth now by Gods immediate hand, as it did in Dauids time, and therefore a man [Page] may bee as secure with infected per­sons and infected places, as any where else.

An. The plague in these dayes (as ex­perience verifieth) commeth not imme­diatly by the immediate striking of Gods elect Angell, as in Dauids daies. For then no man might auoid the infec­ted, and the reason is, they that are hun­dred of myles off from any place of in­fection might be as soone tainted as any other, which to affirme is most absurd and crosseth all experience.

Secondly, none is now infected but he that is in company with the in­fected, or receiueth their clothes, or some thing about them.

Lastly, albéeit the pestilence in­fecteth not euery man that is outward­ly in dangers, yet this proueth not that it is not in it owne nature conta­gious, but that all persons were not capable of it, and that God in his mer­cy preserueth some from infect [...], whom it pleaseth him, as is to bee séene in all other infectious places what­soeuer.

[Page] Ques. But why are the elders who are no Pastors and Ministers of the Word, to visite the sicke?

An. First, because they are fitted here­vnto, beeing indued with the gift of knowledge and prayer.

Secondly, it is a dutie of charity, and therefore not proper to any one man.

Thirdly, and principally, that they may hereby ease the Pastors or Mini­sters heauy and difficult burden and charge.

Q What vse is to bée made héere­of?

An. It condemneth the silence and ignorance of most friendes and neigh­bours, who either speake neuer a word, or to small or no purpose, beeing not able to instruct and comfort him, and yet they promise to pray for him, when GOD knoweth they cannot pray for themselues.

Ques. When must the sicke send for the Elders to instruct and pray for him?

Ans. In the first place, before any physicke, medicine, or restoratiue [Page] For where the diuine leaueth, there must the physitian begin.

Qu. What vse is to be made of this point?

Answ. It reprooueth their madnesse and folly, who neuer send for the Mini­ster vntill he be halfe dead, or lieth gas­ping as though the presence of the mi­nister before that time were not ne­cessarie, or as though Ministers could worke mirackles.

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 [Page] 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.

[Page] 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 saluatiō, 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.

[Page] 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 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 [...]. 5. 29. therefore he must not destroy it.

[Page] 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 haue time and place to prepare out selues for eternall life.

Quest. Then long life is good?

Answ. It is a great blessing, for herein Ioh. 9. men haue time to repent, whereas af­ter death there is no time and place for repentance and reconciliation.

Quest. What is the second reason?

Answ. That wee may referre and reserue the whole disposition of our liues to GOD, for whose glorie we [Page] ought as well to line as to die.

Q. In preseruation of life what things are to be considered?

Ans. The meanes, and the right vse of them.

Que. What are the meanes?

Ans. Good and holesome Physicke, for it to an ordinance of God, and whereof [...]in. 20. 7 we haue sufficient warrant and practise in holy Scripture, and therfore we must estéeme and vse it, as a blessing of God. Isai. 1. 6, 7.

Obie. But Phisicke cannot change Gods eternal decrée, or saue vs from his anger, why then should it be vsed?

An. Because the [...]nd and the meanes are not to be diuided, for God hath or­dained the one as well as the other. Wherefore as in war, f [...]ine, pestilence, which are Gods roddes and chastice­ments, we may lawfully vse the meanes to lessen or auert them, so wée may and must in Physicke, but wée must commit the issue and euent to GOD alone.

Quest. Whome must wée entertaine for Physitions

A. Not Sorcerers, Wisards, Enchan­ters, [Page] or any that vse and practise any superstitious meanes, for this is the rea­dy and néerest way both to temporall & eternall misery, but onely men appoin­ted for their sincerity of religiō, learning conscience and experience.

Ob. But by charmes, inchantments, and the s [...]ell of Wisards; many recouer out of their sickenesse, therefore we may lawfully vse them.

Answ. The consequent is not good, namely the effect is good, Ergo the meanes are good, for Satan is very ex­pert in Physicke, and God many times, partly for the triall of his seruants and partly the more to harden and blind the wicked, permitteth c [...]res to be done by the ministerie of Satan. 2. The. [...]. 10. And thus much of the meanes of health.

The xviii. Chapter. Of the duty that the sicke person is to performe to his neighbour.

Question. VVHat duty doth the sick man owe to his neighbour?

An. Hee must fréely forgiue all that haue offended him, and desire forgiue­nesse Act. 7. ve [...]. 60. of all, for if hee doe not so, hee can­not dye in peace of conscience. Math. 5. v. 25.

Q. What if the person offended cannot Math. 10. be met withall, or wil not be reconciled?

A. In this case the very desire of re­conciliation, is accepted with God, as if it were reconciliation it selfe. 2. Cor. 8. vers. 12.

Q. Is there no other duty that the sick is to performe to his neighbour?

An. Yes, and that he is to performe, is [Page] he is a Magistrate, a Minister, or the Maister of a family.

Qu. What is the duty of these three sorts in general?

Ans. They must do their vtmost en­deauor, that (what in them lieth) the people committed to their charge, may be left in a good condition, and state af­ter death.

Q. What must the Magistrate be care­full of before he dies?

A. he must by the procuring, defence, & Iosua. 24. v. 14. 13. execution of true religiō, virtue, [...]l ius­tice & outward concord, prouide for the godly and happy estate of town, citty & common wealth. Deu. 31. 23. 1 king. 2. 23.

Qu. What is the Ministers duty?

A. he must after the Apostles example, [...]. 1. 15. Act. 20. 28. be careful, & labor (what in him lyeth) to prouide & take order for the good estate of y^e church, wherof he is made ouerséer.

Qu. What good will come here of?

An. By this meanes, Sh [...]ismes errors, heresies, and other inconueniences will be preuented.

Qu. What is the maister of the family his duty?

Ans. Hee must set his family in or­der [Page] before his death.

Qu. What must hee doe that good or­der may bee preserued and obserued in his family after his death?

A. Two things. First he must dispose of lands, liuings & goods. Secondly, he must commaund those that be vnder his charge to beléeue & obey sound doctrine.

Qu. What must he doe that hee may rightly dispose of all his goods.

An He must (following the examples of holy men in scripture) make his wil & Testament, if it be not already made.

Qu. Is not the making of a will a thing indifferent?

An. No, but a matter of great waight, for hereby much hatred, contention and suites in law are cut off.

Qu. What rules are to be obserued in making of a will?

An. First, it must be made according to the order of nature, the written word of God, and the politique lawes and sta­tutes of his country,

Secondly his vniust gotten goods are to be restored to the iust owners if they be knowne.

Qu. UUhat if they be vnknowne?

[Page] An. Thē they must be restored to their Executors, Assignes, kinsfolks, friends, and if none of these can be knowne, then in way of ciuill satisfaction, they are to be restored to the church or poore people.

Que. What is the second rule to be obserued in making of a will?

Ans. A man must bequeath the chie­fest and greatest part of his goodnesse to his sonnes, daughters and kinsfolk. 1. Tim 5. 8.

An. Who must haue the greatest portion?

An. His eldest sonne or his heyre. Rom. 8. 17.

Qu. Why so?

An. First, that he may preserue the stocke and family.

Secondly, that hee may performe some speciall seruice to the church or common wealth.

Qu. Must the younger brother bee neglected?

An. No, but they must bee in some e­quall proportion prouided for; otherwise many times for want of maintenance they fall to be théeues, or take very ill wayes.

Qu. What is the last rule?

[Page] Ans. The Testament is of no force vn­till Heb. 9. v. 16. the Testator be dead.

Qu. What is the second duty of the maister of a family?

An. Hee must (as I before noted) commaund his people that they learne, Gen. 18. 19. beléeue and practise the doctrine of sal­uation conteyned in the writings of the Prophets and Apostles. 1. King. v. 2. 3. and 4.

Quest. What fruit and comfort shall the sicke receiue, who rightly performe these duties?

An. God will honour them as well in 1 Sam 2. 30. life as death, and make the memory of them pretious after death. Psalm. 112. ver. 6.

And of the twofold preparation be­fore death hetherto.

The xix Chapter. Of the second maine proposition, to witt the right disposition of a man in death.

[Page] Qu. What is the right disposition of a man in death?

An. A religious and an holy behauiour of a mans selfe, specially towards God.

Qu. What are the parts of it?

An. Thrée especially: First, to dye in faith. Secondly, to dye in obedience. Thirdly, [...]o resigne our soules into the hands of God.

Qu. What is it to dye in faith?

An. When a man being ready to die, doth wholly depend vpon Gods fauour and mercy in Christ, as it is reuealed in how Scripture.

Qu. UUhy must this duty bee now performed?

An. Because all other helps and com­forts fayling, it is the very time to prac­tise faith.

Qu. How is faith to be expressed?

An. By pra [...]er and thankes giuing. Iob. 2. 9. Hebr. 11. 22. Iames. 5. v. 15.

Qu. What if sense, vnderstanding and vtterance be wanting?

An. Praier consisteth rather & more in the affection of the hart, then in the voice Pro [...]. 15. 16. which is onely the outward instrument and messenger of the heart, and God Io [...]. 4. 24. [Page] most of all looketh vnto the heart.

Secondly, the very sighs and gron [...]s of a repentant sinner, are prayers, as much accepted with God, as if they had Rom. 8. ver. 26. béene vttered by the voyce. Exod. 14. verse, 15.

Qu. How is faith else to be expressed?

Ans. By the last wordes, which com­monly in the true seruants of God, are excellent and full of comfort, as many examples out of Scripture, and the ex­perience of all ages prooueth.

Qu. To what principal and ordinary heads may all that the godly speake in death be referred?

An. To omit extraordinary gifts and reuelations many hundred yeares ago ceased: They either wonderfully re­count Gods benef [...]s in their life past, or do greatly reioyce in that they are short­ly to be translated into a better conditi­on, or do discourse of the vanities of the world, the comforts of death, and the be­ginning of euerlasting life, and the pre­sence and assistance of the holy Ghost, or in a word, they all desire, wait, and pray for eternall li [...].

Ques. What if GODS children in [Page] their sicknes vtter no such Apothegmes or heauenly spéeches, but rather speake foolish and vnsauory spéeches?

An. It may be that the nature of the disease is violent, and therefore accom­panyed with fren [...]es, and vnséemely gestures, and then no diuine matter is to bee expected from them, but al are to be constru [...]d charitably & in good part.

Qu. Why so?

An. Because wée also are subiect to the like extremities.

Qu. How must wee then iudge of them?.

An. Rather by the godly course of their life past then by their death.

And thus much of the first du [...]y which is to dye in faith.