THE SICKE-MANS Catechisme, OR Path-way to felicitie.

Wherin is contained great variety of sound directions and most s [...]e cosolations Collected and con [...]ri [...]ed into Questions and Answers, out of the best Diuines of our time, BY THOMAS DRAXE Minister of Gods Word, Wherevnto is annexed two most comfortable and powrefull prayers.

LONDON. Imprinted for Henry Holland, and are to be sold by I. W. at Christ Church dore

TO THE RIGHT WORSHIPFVLL LEAR­ned, religious and Martiall Gentle­man, Sir Richard Warbarton Knight, grace, peace, and plentifull in­crease of all holynesse and happinesse.

AMongst all the tem­porary and ordi­nary penalties and punishmēts of mās transgression: sure­ly, sicknesses, disea­ses, malladies, ach­es, yea most of all, death it selfe, to­gether with all their seuerall acci­dents, and temptations, are most grieuous, yrkesome, and vnwel­come. For they are simply in them­selues, and in their owne nature cō ­sidered, plagues and curses, & they produce fearefull effects, in the vn­regenerate, namely impatiency, vn­quiet nesse, horrour, blasphemy, des­peration, [Page] and the practise of vnlaw­full cures and remedies. Where­fore it is (right worshipful) a worke of no meane art, skil & experience, soundly to catechize the sick, to rec­tifie their iudgements, to bring thē to a true sense & confidence of sin, to begette faith in them, to cause them in hope and patiency to wait vpon God, & to prepare them to dye well and blessedly; but it is opus & labor. It requyreth the tonge of the learned, and a messenger (or interpreter) one of a thousand, such as haue bin of late times Mr Spineus, and Mr Perkins, two bright and glo rious stars in the French and Eng­lish Firmament, but now Saintes in heauen, who haue learnedly and largely trauaild in this point.

Wherefore it may s [...]eme a need­les matter for any man to write fur­ther of this subiect, & my self may bee thought morebolde then wise, [Page] in presuming to put forth any newe matter, or to change or ad ought: yet because no mans worke is abso­lutely perfect, and for that variety of treatises is both delightsome and desireable, and because the fraile memory, and the simple capacity of very many cannot comprehend large and profound discourses, but best profiteth by short and easy instructions.

I haue vppon these groundes, drawne and contracted the large treatises of the aboue-named Au­thors into plaine and compendious questions & answers, with diuers additions and illustrations of mine owne, hoping that in the dilligent reading hereof, the ignorant shall get knowledge, the wauering finde resolution, the distressed receiue comfort, the presumptious bee humbled, the tempted armed against Satans assaultes, and all [Page] that are well affected, bee prepared for God, and directly guided to eternall glory. Wherefore vppon this expectation, & also induced by the earnest request of a much re­spected friend, I haue thought good to publish it, and vpon due conside­ration, to consecrate and commend it to your fauourable protection & patronage. For first, you are very learned, and wil iudge well, you are most kind and curteous, and wil take all in good part, and you are vnfain­edly relligious, and wil giue inter­tainment to any matter of godly­nesse. Secondly you in an heroicall zeale and r [...]solution, haue both in the time of Queen Elizabeth a Prin­cesse of most renowned memory & of incomparable excellency, & sith­ence, fought for Christ & his blessed Gospell, and therefore what thing more pleasing vnto you then mat­ters of religion & consciēce? Lastly [Page] hauing receiued so manifold kind­nesses from you, I can by none o­ther meanes better testifie my thankful heart. Thus intreating your worshippe to read, accept off, and make vse of my Catechisme, and yeelding you many thankes for all your fauours, I heare most hum­bly take my leaue.

God almighty who hath giuen you recouery of health, and increase of spirituall comfort in a religious Cittie, perfit both the one and the other in you; blesse and protect you and your most godly and vertuous Lady, grant you both a long and blessed life in this world, and consu­mation of holynesse and happinesse in the world to come.

Your Worships in the Lord at commaund THOMAS DRAXE.

A Table of the principall points contained in this Cate­chisme.

The 1. Chapter.
  • Sicknes described.
  • The causes of it.
  • Obiections answered.
  • The way to find out secret sinnes.
  • The ends why God [...]mposeth sicknesses.
  • The diuers effects of them according to their subiects.
  • Certen rules of comforting the sicke.
  • The first rule what?
  • The benefite of it.
The 2. Chapter.
  • Sinne the cause of sicknes.
  • Sinne to be confessed.
  • Sinne of omission.
  • The knowledge of the lawe a meane to find out sinne.
  • Gods iudgements to be made knowne to the sicke
  • To bee sencelesse of Gods iudgements how dangerous?
The 3. Chapter,
  • [Page]Perswasion of Gods loue and presence in sicknesse, necessary.
  • The greatest sinnes pardonable, and pardo­ned in them that repent.
  • Obiections of other mens vnworthines.
  • Obiections against want of feeling.
  • Faith neuer wholy lost.
  • Generall calamities no preiudice to the sal­uation of the Godly.
  • Obiection of a mans owne vnworthynesse answered.
The 4. Chapter.
  • The sicke to be prepared against death.
  • What death is.
  • How brought into the world.
  • Why were Adam and Eue spared.
  • Why Enoch and Elias were translated a­liue into heauen?
The 6. Chapter.
  • Bodily death what?
  • Why the time is vnknowne?
  • Why the Godly die?
  • Q. What spirituall death is.
  • The seuerall degrees of it.
  • Sundry obiections and exceptions against [Page] death confuted.
  • Q. Whether sudden death bee simply euill?
  • Q. Whether all that kill themselues, be cer­tenly damned?
The 7. Chapter.
  • The priuatiue benefits of death, or the euill it freeth vs from.
  • The positiue benefit of it.
  • The temporary death of the body no curse to the Godly.
  • The body shall rise and why.
  • Whether it be lawful to mourne for the dead and how?
The 8. Chapter.
  • The way to happinesse conteined and decla­red in the scriptures.
  • Preparation against death what?
  • The necessity of it.
  • When to be performed?
  • The example of some that repented at their death is no rule for vs to delay our re­pentance.
The 9. Chapter.
  • The meditation of death necessary.
  • It is very profitable.
  • The obiectes of it.
The 10. Chapter.
  • Wherein the sting of death lyeth?
  • [Page] Quest. How knowne and taken away?
The 11. Chapter.
  • The first degree of entring into eternall life.
  • The diuers kindes of it.
The 12. Chapter.
  • Why and how a man must enure himselfe to die well.
The 13. Chapter.
  • Preparation must be speedy and hearty and why?
The 14. Chapter.
  • Offalse preparation.
  • Auricular confession superstitious, needeles, impossible.
  • For [...]he sicke man to receiue the Sacrament it is not (simply) necessary.
  • Obiections answered,
  • Extreame vnction not now necessary,
The 15. Chapter.
  • Reconciliation and the renewing of faith and repentance towards GOD, necessary.
  • Thankes-giuing necessary.
The 16. Chapter.
  • The sicke must haue a care of his soule.
  • Feare of death how good?
  • How we are to be armed against it?
  • [Page] Practises and Meditations against it.
The 17. Chapter.
  • Phisike lawfull and necessary.
  • It is meanes of preseruation of life.
  • What Physitions are to be chosen.
  • Preparation of soule and body in the 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, [Page] 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 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 second Section.

Q. When all these meanes and helps of confession haue béene vsed, what fur­ther course is to be taken with the sick man?

A. He must by doctrine, admonition, and by laying open vnto him Gods iudgements, be made to sée the guilt and desart of sinne, the curse of the law, the torment of an ill conscience, the vnspeak­able wrath of God, and the fearefull and most accursed state of the damned.

[Page] Q. But is it not a most blessed state for a man to bee alwayes merry and frolike, to follow his pleasures, and to féele no sinne, or paine of sinne at all?

A. No certainly: for of all plagues it Iere. 5. v. 3. is the greatest to be pricked and not to féele it, and to be smitten and not to bée humbled. And therefore as he that go­eth blind-folded to execution is not happy, but most miserable: so neither the senselesse and regenerate sinner is at Hell mouth, and discerneth it not.

Secondly, as those maladies and diseases, (especially which are certaine fore-runners of death at hand) are most dangerous that are least felt: so those sinnes, whereof wée haue no touch, re­morse, nor repentance, are most to bée feared, for they send men vnawares, posting and packing to hell.

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.


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.


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.


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.


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.

Section 1.

Question What are the positiue be­nefites that wee receiue and enioy in death?

An. First death bringeth our soules into the immediate, the glorious, and euerlasting fellowshippe, with GOD the Father, God the Sonne, and God the holy Ghost, where wee shall haue perfection of knowledge, absolute pu­rity of will and affections, and ful­nesse of ioye for euermore. Psalme 16. vers. 11.

Secondly, wee shall with all the Saints and Angells, behold and haue communion with Christ in glory, world without end.

Lastly, death putteth vs into actu­all and perfect possession of all the good things that Christ hath purcha­sed for vs, which should we [...] and withdrawe vs from the loue and liking of this vaine world, and inflame vs with an earnest desire of enioying [Page] the heauenly Canaan so long agoe pur­chased and prouided for vs.

Section. 2.

Q How can death make the faithfull and the Godly perfectly blessed, séeing that their dead corps lie and rot in their loathsome graue?

An. It may very well be, for first he that hath redéemed both body & soule, and giuen vs two excellent sacraments namely baptisme and the Lords supper to signifie and seale the same, hath by his death embaulmed, yea buried our death.

Secondly it being mistically spiritu­ally and vnseparably vnited vnto Christ the fountaine of life, and so re­mayning in the couenant of grace and fauour of God, frée from all sinne and paine cannot be but in part blessed and in a sort partaker of life.

Lastly, it resteth swéetly in the earth as in a bedde of downe vntill the last iudgement, in a blessed expectation of the generall and glorious resurrection.

Que. Shall the body then certainely [Page] arise againe?

An. It shall vndoubtedly be raised vp againe at the last day. For first the sacred scriptures, the almighty power and promise of God, and the ef­fects Math. 22. 32. of Christs death doe sufficiently proue it. 1. Cor. 15. ve. 13. & 14.

Secondly the bodies of the saints raised vp in the time of the old and newe Testament, explane the same.

Thirdly, Gods mercy cannot per­fectly appeare in the glorious resur­rection of the Godly, nor his iustice in the perfect punishment of the wicked vnlesse there be a resurrection both to glory, and confusion.

Lastly the death of the righteous, is but a swéete sleepe, wherein they rest from the labours of this life, and out of which they shall in a moment, be raised at the sound of the last trum­pet.

Quest. The bodies of the reprobate, shall as well bée raised vp againe as the bodies of the elect, and how then can it bee any such singular bene­fite?

[Page] An. Yet notwithstanding it is a rare benefise, for the resurrection of the iust and vniust is distinguished the one from the other by the causes and endes. For the Godly arise by ver­tue of CHRIST their head and by vertue of his resurrection, but the bodies of the wicked by the power of Christ as their iudge onely, who shal arraigne and condemne them.

Secondly, they differ in their endes; the bodies of the Saintes a­rise in glorie to eternall glorie: but the bodies of the wicked shall rise in shame to eternall shame and confu­sion.

Qu. If the Godly bee thus blessed as soone as they are dead, is it then lawfull to mourne for the dead?

Ans. It is lawfull, so that our mour­ning bee moderate and ioyned with hope, for wee haue many holy practises in the scriptures of this mourning. 1. Thes. 4. 14. I [...]h. 11. Phi. 2. 27.

Questi. What shall wee thinke of them that bewade the dead immode­rately?

Ans. It is contrary to the hope of a [Page] blessed life and resurrection, and calle [...] Gods wisdome and iust decrée into question.

Qu. For what ends and in what con­siderations are wee to mourne for those that are dead in the Lord?

Ans. First, because our sinnes and vnthankefulnesse haue bereaued vs of their confortable fellowship.

Secondly, we must here by bee more effectually stirred vppe to entreate the Lord to bée good vnto vs and to turne away from vs those euills that their vntimely deathes many times prognos­ticate.

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 second Section.

Que. Is it necessary for the sicke to receiue the Eucharist or the Lords Supper?

Answ. There is no such (extreame) necessity, for first not the want but the continuall contempt of the Sacrament formerly in faith receiued, doth extend it selfe to the whole course of a mans life.

Lastly, the Lorde supper is an Eccle­siasticall [Page] or publike action and there­fore according to Christ his institution, is to be administred and receiued in the greatest concourse and assembly of the Church.

Obiect. As the paschall Lambe was eaten, so may the Lords Supper be ea­ten, but the paschall Lambe was eaten priuatly in particular houses, therefore may the Lords Supper [...]ee likewise eaten in the same forme.

Ans. I answer to the first proposition that the argument is not good and the consequence followeth not. For first they Iewes then could not obtaine leaue nor be permitted to assemble them-selues togeither, as wee doe and may Gods name be blessed for it.

Secondly I answer to the seco [...] proposition, that the Pascall Lambe though it was eaten in particular hou­ses, yet it was by Gods commandement, and eaten at one and the same time in all places: which is all one as if the ac­tion had beene publike.

The 3 Section.

Q. Is extreame vnction and especi­ally the anointing of the instruments of the senses in spirituall respects now ne­cessary for the sicke?

Ans. No truely, for it concerneth not vs at all; the miracle is ceased long since, and then what vse of the cere­mony.

Obie. But in Saint Iames daies they anointed the sick with oile, and why may they not doe so now?

Ans. First, because (as I formerly noted) all miracles are ceased, but that anointing was miraculous.

Secondly, the sicke the [...] anointed with oile by vertue of Gods promises, recouered out of their sicknes, but those whome the Papistes anoint, commonly die and so neuer recouer.

Lasty, the ancient anointing was ap­pointed and vsed for the recouery of bodily health, but the Papists abuse and preuent it to false endes, namely to obtaine forgiuenesse of sinnes, and to procure strength and comfort against [Page] all the temptations of death; and to obtaine saluation it selfe.

And of the false preparation he­therto.

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 second section.

Qu. What is the second duetie of the sicke?

Ans. To confesse his sinnes, those e­specially which disquiet and trouble the conscience, either to the Minister, or to any other Christian brother that is both able and willing to informe and comfort the sicke. Iames 5. ver. 16.

Qu. Is this duety simply necessary to saluation?

Answ. No, but only conueniently pro­fitable.

Que. What is the duty of the helpers?

Answ. To pray ouer him, that is with [Page] him and for him, and in their prayers, to commend his whole person and state to God. 2. Kings, Act. 32. Act. 20. 4.

Q. Why must the visiters thus pray for the sicke?

A. The better hereby to stirre vp their affection in prayer, and to declare their charity and compassion to the sicke person.

Q. What if those that visite the sicke person find him impatient and full of griefe and wrath, what must they then doe?

A. They must beare with humaine infirmities, for being them-selues quiet with God, they must learne to bee quiet with men. Secondly they must shew vn­to them how all things fall out by Gods prouidence, and exhort him to wait vpon God by faith, vntill he either take away or diminish the paine, or at least a [...]e to his strength and patience.

Qu. What other duty besides the seeking of reconciliation, oweth the sicke to God?

An. He must praise God for his for­mer mercies, and declare this thankeful­nesse▪ euen for crosses and correc­tions, [Page] for the Lord according to the pro­portion of our thankefulnesse will shew mercy vpon vs, more or lesse.

And thus much 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 [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 ye 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 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 bi [...] 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 Psa. 39. 1 [...] death. Psa. 39. 10. Gen. 42.

Q What is the second meditation?

A. The consideration and contempla­tion of the in [...]stimable glory laid vp for vs, and of the eternall and vnspeakable blessednesse prouided for vs.

[Page] 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 [...]. 2. 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?

[Page] 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 2. Cor. [...] 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 Apoc. 12 they are present with and attend vpon Gods seruants in their sickenes, and are Psa 6. 1. ready to carry the [...]r soules into heauen. Luk. 16.

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 [Page] 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 respe [...] 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 [...]. 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 second section. Of the manner of vsing the meanes.

Que. In what things doth the right vse of meanes consist?

Ans, In thrée.

Quest. What are those thrée meanes?

[Page] Ans. First, the body is not onely to bee prepared by Physicke, but the soule also by true humiliation, prayer, and repen­tance.

Q. Why must the soule be thus pre­pared?

Ans. Because sickenesse) otherwise curable) is by reason of the impenitency of the sick, many times, made vncurable.

Q. What is the second meanes?

Ans. Wee must be assured by Gods word, that the Phisicke prescribed is lawfull, and we must not depend vpon the Phisition (as some doe) but by praier craue Gods blessing.

Q. What is the third meanes?

An. The right and perculiar end of Physicke, which is to continue mans life vnto his naturall period, namely vntill the radicall heat and moisture be wholy consumed.

Qu. What is the Phisitians duty?

An. First he must in the absence of Ministers exhort the sicke to prayer and repentance.

Secondly, when he perceiueth mani­nifest signes of death in the sicke, admo­nish the sicke of death, that casting of all [Page] confidence in outward helpes hee may wholy rely vpon Gods mercy.

And thus much of the duties which the sicke man oweth to him-selfe.

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 ye 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.

The 2. Section.

Qu. What i [...] [...]he second duty in the right disposition to dye well?

An. To dye in obedience?

Que. Why must wee dye in obe­dience?

An. Because otherwise our death can­not be pleasing & acceptable vnto God.

[Page] Ques. What reason moueth you to say so?

An. Because they that doe not die in obedience, séeme like slaues to come vn­to God, rather of feare and compulsi­on, as though the Lord were come to torment vs before the time, then of loue and duty like sons and childen, Hence it is that by reason of their impatiency, they wish that they neuer had béene borne, resting more in these outward deceitfull and [...]ransitory thinges then in the life to come.

Ques. What is it to die in obedience?

Ans. When a [...]an [...]s willing at Gods command to leaue [...]he world without murmuring or discontentment. Ph. 1. 23

And therefore we are to make a con­science of this duty as well as of any other.

Qu What ought to make vs willing to die?

An. Because the Godly are respec­ted of GOD in their death, and their death is pretious in his sight.

The third Section.

Ques. What is the third duty?

Answ. To commend our soules into Psa. 31. 5. GODS handes as vnto a faithfull creator.

Que. Is it not an easie matter to per­forme these thrée duties?

Ans. No verily, for ordinarily these duties cannot be performed in death, vnlesse much preparation hath gon be­fore in our life, for otherwise we shall come vnto Christ our indge no other­wise then a malefactor to the execu­tioner.

Secondly, for a man to be resolued that both God can and will saue his soule, procéedeth onely from the holy Ghost and is no easie matter to be per­swaded of.

Quest. What is the end of those men that die in faith, obedience, and that commend their soules into GODS hands.

Ans. Their end is most blessed, for death is to them a swéet sléepe onely, and it is no enemy but a friend to soule and body, it accomplisheth our mortifi­cation, [Page] it fully endeth the battaile be­twéene the flesh and the spirit, & it is the ladder of heauen & the gate of Paradice.

The 4 Section.

Obie. But I shall leaue my wife a poore widdow and succorlesse, how then can I die in faith, and obedience?

Ans. God will prouide for the wid­dowes that feare him.

Secondly Christ will neuer forsake them.

Thirdly they shall shortly méete to­gether in heauen.

Lastly as a man for his wiues sake willingly left and departed from his parents, so they must without griefe, or discontentment goe vnto God, that is more to be beloued then all creatures whatsoeuer.

Quest. But my poore children shal be left to the wide world, destitute and vn­prouided for.

A. First God, according to his couenant is the God as well of the children, as Gen. 12. 1 [...] he was of the parents and therefore he will alike prouide for them.

[Page] Secondly, if they séeke the kingdome of God first and make the Lord their sheapheard they shall want no good things and they shalbe fed in the time of famine. Psa. 34.

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

Ans. First let the parents commend their children vnto the prouidence and 1. 23. 1. protection of Almighty God. Second­ly, the children, if onely they feare and serue GOD, must not doubt hereof.

Obi. Oh, but I must forgoe all the honors, pleasures and profites of this life: how then can I with comfort performe the thrée aboue named du­ties?

Ans. First these things are but vaine deceitfull, temporary and they cannot make vs blessed.

Secondly we are strangers and pil­grimes in this world, and therefore we must not set our hearts and affecti­ons vpon these things, but mind and [...]. 18. meditate vpon heauenly and eternall thinge.

Thirdly Christ his kingdome is not [Page] of this world, but is heauenly, and the goods▪ wherewith he enricheth his are spirituall, Ergo we must not looke to haue our rest and heauen here.

Fourthly they that dote and sur­fet vpon these earthly and out-ward things, are void of faith, hope and repentance, and so perish, and there­fore it is better willingly to forgoe these things then to bee vndone by them.

Lastly, we must looke for true and euerlasting honour the pretious and proper riches: sincere and neuer discon­tenting pleasure in the paradice of hea­uen onely, and bid auant to these earth­ly matters, when they hinder vs in the course of Godlinesse, and most dest­rously forsake them, when the Lord by death calleth vs to the kingdome of glo­ry and the felicity thereof.

Que. Ought a man to feare death?

Ans. He ought partly to feare it, and partly not to feare it.

Questi. Why must a man feare death?

An. First because it is the destruc­tion of nature, and a paineful correction.

[Page] Ques. What vse is to be made hereof.

Ans. We must feare sinne that is the cause thereof, and acknowledge Christ an enemy to it and offended with sinne.

Que. What is the second reason why we must feare death.

An. Because by the death of the God­ly, the Church or common wealth suf­fereth losse and we are beréeued of the saffe and stay of our comfort. 2. Reg. 2.

Qu. What if a man in death sée no way how to escape Satans temptation?

Ans, He must close his eyes, commit his cause to God, and put on the spiritu­all armour of faith, hope and the word of God.

Que. What if a Godly man doubt, and his flesh tremble to enter into an­other life?

Ans. We must not yeeld to these tem­tations but resist them, and our spirit is to be commended into Gods hand and then Christ with all his Angells will come and bee our guide to eternall life.

Secondly we must stoutly vndergo it and meditate vpon Christs sufferings, and the issue and end wilbe happy deli­uerance.

[Page] Que. What if Satan contrarywise laboureth to expell all feare, to make a man careles, and laboureth to perswade him as he did maister Knoxe, to rest in an opinion of his owne merits, and so would puffe him vp with pride & arro­gancy?

Ans. He must consider and confesse that his owne righteousnes is foule and deformed, he must resist and withstand that temptation, and attribute all the glory of his saluation to God alone.

Que. In what and for what causes must we not feare death 1. Cor. 4. 7.?

Ans. For fiue causes, first because we haue hence a cause and an occasion to shew our subiection & obedience to God. Secondly, because we are fréed from sin which is a principal part of our glo­rification. Thirdly, because the very bo­dy lying in the graue is refreshed a­gainst labours, and is deliuered from death and misery, and shall rise againe in glory. Fourthly, it conueieth & trans­lateth the soule vnto eternall life, wher God is perfectly serued, & it hath bles­sed fellowship with Christ and all the Angells and Saints of heauen.

[Page] Lastly, because by death GOD pur­geth and disburdneth his Church of euil men.

Qu. Séeing that death is the cause of so great good to the godly, may a man lawfully desire it?

An. Yes, so that it be not of impatien­cy or desperation. Secondly, Iob & many [...]hil 1. 23. [...]om. 7. [...]. Cor. 5. others haue desired death again & again, and are not therfore reproued.

Qu. May a man simply desire death?

An. No truly, but a man must walke in his calling and standing, so long as it shall please God: For the godly had ra­ther liue to sette forth Gods glory, thē for their owne temporall commodity.

Qu. In what respects is death to bée desired?

An. So farre forth as it is a meane to frée and deliuer vs from the bur­den and contagion of sinne, and from the miseryes and troubles of this life.

Secondly, as it is a meane and instrument to the manifest vision of God, and to the immediate fellowshippe [...]oc. 14. [...]. of God and Christ.

Lastly, our desire must bee moderate, [Page] and agréeable to Gods will and good pleasure.

Quest. May a man contrariwise desi­re long life?

An. Yes, so the end and scope of his life be to doe acceptable seruice to God, and to further and maintaine Gods re­ligion Isay 38. 18. and glory, and labour to help and forward other mens faith, &c. Phil, 1. 24. 25.

Quest. If the death of the godly bée so blessed, what shall wee thinke of the death of the wicked?

An. It is altogether accursed and fearefull.

Que. Why so?

Ans. First because it is the dissoluti­on of nature, and the wages of sinne.

Secondly, for that by reason of Gods iustice pursuing the wicked in euery place, and because they haue no peace of conscience, death is to them the begin­ning of euerlasting damnation. For they féele no mitttigation of theyr gréefe in death, nor haue so much as the least hope and expectation of ease and deliuerance.

[Page] Qu. What is the conclusion and sum of all that hath bin said

An. Wee must striue and continually indeauour to liue and dye well and god­ly, that wée may bee blessed both in life and death: and that we when this earth­ly life and pilgrimage is ended, may liue and triumph for euer with our Lord Iesus in heaue [...]: which the Lord in mercy graunt and effect


A prayer to be vsed of a sick man.

O Lord GOD great and fearefull, iust in thy iudgements, intollera­ble in thy displeasure, and yet bottomlesse in thy mercies, & kéeping couenant, and mercy to them that loue thée, and obey thy commandements. I poore wretched sinner that am but dust, earth, and ashes, vnworthy of the least of mercies, and most iustly deseruing all temporall and eternal iudgements, doe here present and prostrate my selfe be­fore thy throane of grace. And I fréely confesse vnto thée that I am conceiued & borne in originall corruption, prone vn­to al wickednes, vntoward & backward to any goodnes, ful of alimperfections, & that I haue by mine actuall transgressi­ons (which are many & mighty) broken all thy holy lawes and Cōmandements, and that therefore amongst many other euils, this present sicknesse, ache, pain, and weakenesse is deseruedly come [...]

[Page] thée my purposes and vowes of obedi­ence and thansgiuing: doe better and further seruice vnto thy Maiestie, and be the more prepared for thy Kingdome.

But if it be thy will, decrée and plea­sure, by this sicknesse, to finish my daies; I then intreat thy good Maiestie to re­nue me in the inner man, as the outward man decayeth, and grant that as the bo­die dyeth, so thy grace may liue and grow in me; & open the eyes of my vn­derstanding, that I may know what the hope is of my heauenly calling, and the riches of the glorious inheritance that thou haste laid vp in store for me, that by this meanes, I may dye in the true faith of Christ, in willing obedience to thy Maiesty, and in thy fauour and loue of my neighbour, and so when this life endeth, I may beginne a better, and dwell with thée: and with all the tri­umphant company of Saintes and Angels praise and magnifie thy name for euer.

Blesse and inlarge thy Sion and thy Ierusalem (euen) after my death, build vp the wals of it, repaire the decaies of thy Church and confound Antichrist and the [Page] vpon me, yet notwithstanding, I herein acknowledge thy infinite goodnesse and compassion in Christ, that thou haste in slicted them vpon me not as plagues and curses (as they are in their owne na­ture to the vnbeléeuing and vnrepen­tant) but as fatherly corrections and chastisments & messengers of death and immortallitie, and meanes to prepare me for, and conuay mee to thy king­dome. For hereby thou (my most deare Father) intendest and workest mine amendment, makest triall of my faith, hope, patience, and thanke­fulnesse: preuentest sinne to come, and stirrest vp in me a desire and longing ex­pectation of euerlasting rest & happines. UUherfore I most humbly beseech thée to pardon and remoue my sin the cause thereof, perfit my repentance for the same, increase my faith and hope, graunt me strength and patience, with comfort to indure this thy visitation, sanctifie it vnto me, and conuert it to my saluation in the end.

Restore me (if it be thy good pleasure) in thy good time to my former and per­fect health, that I may performe vnto [...]

[Page] Turke, and the rest of the obstinate ene­mies of it. Uouchsafe to bee a father vn­to my wife, children and family, supply their wāts whether spiritual or boddily: plant thy feare in their hearts, and make them constant in all duties of holynes & righteousnes, that they may liue and die in thy fauor, and at length be made par­takers of eternall ioy and glory.

Giue (O my heauenly father) a blessed assent to these my petitions, and graunt me all other thinge which thy wisdome séeeth good for me, for thy sonne Iesus Christ his sake, mine onely Redéemer & Mediator: to whome with thy Maiesty, & God the holy Ghost, bée giuen al honour, praise, and glory now and for euermore Amen.

A thansgiuing to be vsed of a sicke man if he recouer.

I Yéeld render and ascribe vnto thée (O Lord my God) al honor praise, thanks, and glory, for all thine infinite, vnmea­surable, vndeserued mercies in Christ, whether they concern my body or soule, [Page] this life, or a better, and in particular for his present benefit of redéeming my soule from death, and my body from the graue, that I should yet liue the longer in the land of the liuing, to set forth thy glory, to do more good in my calling and standing, and the more perfectly to pre­pare my selfe for my latter end and for thy kingdome. O Lord my God, this is thy work, & it procéedeth only from thy grace and mercy, and not from any good­nes or merit of mine. But séeing thy might and mercy so meruailously appea­reth in my recouery, and I of my self am more ready to forget thē remember, and to grow remisse & carelesse for the time to come, then to serue thée in godly feare and grow vp in grace & sanctification: I beséech thée to write the memory of this thy mercy in my heart wt the Diamond of thy spirit, graunt me grace yt denying mine own wit, wil & sence, I may follow ye direction of thine holy word, and: sub­mit my selfe to the blessed gouernment of thy spirit. Make mee a willing and happy instrument of further good in my vocation and trade of life, and grant (déere father) that, as I growe [Page] in yeares, so I may grow and increase in grace and obedience, that I may liue in thy feare and fauour; and die in peace, and then see thy glorious face, and inioy the immediate and most blessed fellow­ship of Christ my sweet Sauiour, and of all thy Saints and Angels, for euer­more.

Uouchsafe me (louing and gratious father) these mercies and al other things néedfull for me, for the merits, obedience and mediation of thy beloued Sonne, Iesus Christ, to whom with thée and the holy Ghost, thrée persons & one al sufficient God, bee praise in the Church, throughout all generations for euer.


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