as for the time of death and the warning that God giueth vs of it we must refer it wholy to his heauenly disposition Q. Is it lawfull for a Christian to pray against sudden death A. Yes when he hath liberty so to doe or whiles hee hath time and memory Q. But sudden death cannot preiudice his saluation there is no expresse forme of prayer against sudden death in all the scripture why then should any Christian man pray against it A. First because sudden death more often befalleth to the wicked then to the good Secondly because fewnes of daies and suddennes of death is wished to the wicked in way of imprecation and therfore we may pray for some warning of death approching that the wicked and prophane doe not rashly censure iudge and condemn vs as though wee died accursed and out of Gods fauour Thirdly wee cannot otherwise by our good confession and prayer glorifie God before men in our death nor giue at all a good example of dying well to our family or others Lastly if we being of ability die intestate and without making a will the poore may be defrâ—uded of all comfort and much contention may possibly arise about the distribution and disposall of our lands and worldly goods amongst our wiues children and kinsfolke Q. What shall wee iudge of Gods children that doe perish by the enemies sword and by consequence are this way cruelly and suddenly massacred A. It hath beene the lotte of Gods Saints in the old and new Testament and in all ages sithence thus to end their liues and they blessed yea blessed with a further addition of glory because they died for Gods cause Secondly this kind of death cannot kill the soule nor separate soule or body from Gods fauour and loue Thirdly they had no special promise to die quietly in their beds or in their friends hands and as for their enemies they haue preuented themselus froÌ„ hauing any further power ouer Gods children for they haue done their worst Finally non nocet bonis si subito occidantur vel si subita morte pereunt NoÌ„ enim subito moriuntur qui semper cogitauerunt se morituros that is It disparageth not good men if they be suddenly slain or if they suddenly die For they die not suddenly who alwaies thought that they should die Lastly right many haue béene by the sword not knighted in earth but martyred here and crowned in heauen this besides the pregnant testimonies of sacred scriptures the experience of all times and ages euinceth and verifieth Q. How shall wee arme and resolue our selues against the feare of perishing by the enemies sword or any such kind of violent death A. First it skilleth and mattereth not whether a burning feauer the pestilence or the sword kill vs or whether the prison be set or broken open Secondly we are not so much to feare the hand as the wound but death doth not so much wound as cure and salue the godly from their sinnes and miseries Thirdly wee may hereby bee preuented of a more lingring and fearefull death as to die by famine and by râ—cking flaying c. Lastly wee must remember that it is the lot of Gods children oftentimes this way to die and that no kind of death naturall or violent can separate them or vs from the loue wherewith God loueth vs in Christ. CHAP. XI The third supposed euill of death in that it depriueth vs of most worthy and excellently deseruing Princes Magistrates Ministers patrons friends kinsfolks c. Question HOw shall wee comfort our selues against the vntimely death of any worthâ— Christian whether Magistrate Minister kinsman speciall friend or any priuate Christian A. By marking and meditating vpon these or the like propositions and grounds following First no man dieth before his time for it is appointed for all men once to die and this time not man but God hath in his eternall certainty appointed Secondly they are loosed from the bonds of sinne and this earthly misery and how can this be out of time Thirdly they as well as any others owed a death vnto God and were at Gods call to make present paiment now this death is due euery day how then demanded before the day Fourthly these worthy instruments in Church and commonwealth these pillars in Gods house these noble Cedars in Libanon these starres in the firmament these Phenâ—ces and déere saints and seruants of God were fitter for heauen then earth and therefore partly because we were vnworthy of them and vnthankfull to God for them partly because they should not see the euils to come and partly that they should not be changed and infected with the worlds wickednes God hath iustly depriued vs of them but crowned them with the crowne of euerlasting glory Fifthly a long life is a long labour and a suspension as it were of their life from immortality and hee that liueth long what hath he but increase of sins manifold cares griping griefes and distastefull discontentments and will he count these his gaines gettings winnings and aduantages Sixthly they die not suddenly that soone haue growne old and haue spéedily sailed ouer the troublesome and tempestuous sea of this world into the blessed Canaan Lastly if God sée vs truly humbled for the losse of these glorious lights and earnestly to sorrow for our sinnes and vnthankfulnes that haue bereaued vs of them God can and wil raise vp a new succession in their stead he can cause Iosua to succéed Moses and Iehoshaphat to succéed Aza Salomon to follow next after Dauid Elizeus to execute the office of Elias his predecessor can as he did cause very many worthy and vigilant Bishops and faithful Pastors to succéed the Apostles and therefore in this though we ought to be humbled yet we must hope well and know that Gods arme is not shortned nor his power abridged Q. What vse are we to make of vntimely death either in regard of others or else in respect of our selues A. First in regard of others we must lament and bewaile our sinnes and vnworthinesse whereby we haue depriued our selues of them and that we did not more praise God nor better serue him when we enioyed them Secondly we must not enuie at but congratulate their aduancement and euerlasting happinesse sed eodem animo ferenda mors quo nostram expectamus that is we must so take their death as our owne Thirdly it is our duty to pray vnto God to raise vp new in their place and if their equals or those that doe in some good measure resemble them doe succéed it is our duty more to esteeme them and haue them in the higher account nam bona nostra carendo magis quam fruendo cognosâ—imus that is we know good things more by wanting of them then by enioying of them Fourthly in regard of our selues if we as we ought purpose to doe well let vs doe it quickly lest we be preuented and if
by his spirit if so be that they feare him and beleeue in him Thirdly they must be of pure conuersation and reuerence their husbands the hidden man of the heart must be vncorrupt with a méeke and quiet spirit and subiect themselues vnto their husbands and then they shall either win them or at least leaue them without iust defence of themselues or excuse Q How shall good husbands comfort themselues when they are maried to euill and vnquiet wiues A. First it may be they were rash in their choice and did not consult with God by praier and with good men by conference about it Secondly Dauid Iob Moses c. were this wâ—y somewhat crossed and this is almost a common euill and therefore the more patiently to be vndergone and if we cannot so well practise patience we must during the tempest of chiding absent our selues and retire our selues into some priuaâ—e place Thirdly they must acknowledge that they are thus crossed for their sins and therefore they must the more willingly beare the burthen of their offences Fourthly if they can endure raine and smoak in their houses why not then their wiues Fiftly they must either by gentlenesse good perswasions and admonitions reforme their wiues for then they make them better or else they must beare with their infirmities and so they make themselues better Sixtly let their own consciences bear them witnesse that they faile in no dutie of godlines and loue towards them theÌ„ let them commit the matter to God and what know they whether at length they shall conuert them or not Q. How shall good parents comfort themselues that are troubled and crossed with euill and disobedient children A. First goodnes and vertue in children is not naturall but from aboue commeth not from their first birth but from their second for that which is borne of the flesh is flesh that which is borne of the spirite is spirit and hereupon many good men haue had euill children as Abraham had his Ismael Isaacke had his Esau Dauid his Absolon and Amnon Hezechias his Manasses Secondly sometimes Parents are punished in their children partly because they haue beene disobedient to superiours and to their owne parents and partly because they haue béen negligent in teaching correcting and bringing them vp Thirdly all children are not predestinate to saluation as we haue Elies sons Hophni and Phineas for examples and therefore we must not looke to haue all good and holy for iustification and sanctification followeth onely election and is not common to all Fourthly parents must giue their children holy example and when they are young bend and bow them bring them vp in the nurture and information of the Lord and then if they proue not good their vngodlinesse shall neuer bee imputed to the innocent parents Lastly though for the present they be euill and desperate yet hope wel of them and pray for them and vse all meanes constantly for their amendment then leaue the successe to God the changer of the hearts Q. How shall vertuous children comfort themselues that are crossed with vnkind euill and irreligious parents A. First sometimes seuerity in Parents is for their childrens good who if the parents should not sometimes grow vnkind they would forget God and themselues Secondly we must beare with excuse their infirmities as farre as wee lawfully and honestly may attributing it to old ogeâ— choler melancholy c. and therefore we must either speake gloriously of them or kéepe silence Thirdly the more degenerate and irreligious that they be the more by our humility dutifulnes good exaâ—ple and prayers we must labour to reclaim and winne them Fourthly we must note that our parents haue authority power ouer vs and not we ouer them and therfore we must beare with their manifold infirmities Fiftly let vs ascribe it to our sins and want of duety and reueence to them that we find them otherwise then wee expected Sixtly if we faile in no duty towards them yet wee must remember that good Ionathan was the sonne of wicked Saul Ezechias the sonne of wicked Ahaz and zealous Iosias the sonne of Idolatrous Amon who were no doubt much crossed by and grieued at their vngodly fathers yea and tempted by them Q. What comforts are fitte for good Masters that are crossed by euill and vnfaithfull seruants A. First they must sée and consider whether that they haue giuen them good example and haue béene carefull to traine them vp in true religion and godlinesse otherwise they are as much in â—ault as the seruants and if they performe all offices vnto them they may or will proue like the Captains seruants that attended at his becke for when hée bad any to come he came when to go he went and when he bad him do ought he did it Secondly they must partly by gentle admonitions and partly by seasonable corrections labour to reforme their misdeamenours if this will not serue if thou haue hired many seruants lessen the number of them and they will the better agrée and thou shalt not bee enforced to put them away but if thou haue few and they be incorrigible put them away as Sarah turned out Hagar and Dauid resolued to haue no slanderer no proud no deceitfull nor lying seruant to abide in his house and as the Lord of the vniust Steward expelled him Thirdly henceforth be more aduised in thy choice and when thou hast good faithfull seruants entreat them kindly and according to their good seruice and deserts doe vnto them that is iust and equall knowing that thou also hast a master in heauen Q. What comforts and instructions are meete for diligent and dutifull seruants that either are wronged misused or at least vnkindly entreated by euill Lords and Masters A. First many right good and trusty seruants haue béene not onely vnkindly but also cruelly entreated both of ancient of latter times Thus was Hagar seuerely handled by Sarah Iacob collogned withall and deceiued by Laban Joseph put out of seruice wrongfully imprisoned by Potiphar Dauid persecuted by Saul and therefore no strange matter hath befallen them Secondly the more griefes wrongs they endure for conscience towards God and for well doing the greater praise and reward shall they receiue from God Thirdly their hard seruice or bondage will one day end Fourthly that they are Gods fréemen for his seruice is perfect freedome Lastly that God in time will right their wrongs and requite them that misused them for he is no respecter of persons Q. What duties are they to performe A. Seruants must feare God vse all good meanes to gaine their fauours and obey them as well in their absence as in their presence in all lawfull actions and doe them seruice as vnto the Lord if their masters wil not yet relent they must comfort themselues in their innocency and recommend their cause to God whose freemen they are
to feare any false or abused excommunication Q. What if wee in the country or kingdâ—me where we dwell see the poore oppressed and innocency defaced how shall wee then keepe and preserue our selues from being scandalized A. First if we sée in a country the oppression of the poore and the defrauding of iustice we must not be astonied at the matter for the highest séeth and regardeth it Secondly if we looke for a Church or State without spot taint of error and iniustice we must seek it in â—eauen only where all things are established in an absolute and eternall order and perfection or else we must get vs into Mauqsun or Sir Thomas More his Vtopia where we shall finde such a state and policie Thirdly in this distresse wee must haue recourse vnto the magistrate his helpe and when one faileth or neglecteth vs we must séeke to another Lastly if we sée all outward meanes to faile we ought to call and cry day and night vnto our God we must make him our iudge and reuenger and wait vpon him vntill he right vs and then though hee seeme to vse long patience towards our aduersaries he will auenge vs and that quickly Q. Why doth God so sharpely censure and so roughly handle his iust and innocent children A. First no man is innocent before God for there is no man that sinneth not if God straitely marke mans iniquity who shall stand and no flesh by his owne workes can be iustified in Gods sight so that the all-piercing eye of the almighty that is tenne thousand times brighter then the sunne and clearer then crystall can if it please him find sufficient matter to condemn them in their begunne iustice and innocency wherefore we must not thinke them to be altogether vncorrupt in this wicked world as the fish that liue in the salt sea their own element nothing sauour of the saltnes of it but that they in part are tainted with the worlds corruption Secondly God will not haue his children peruerted with the worlds sinnes much lesse perish with them and therfore hee doth thus seuerely and that sundry times scourge and chastice them for he would haue them with this salt water of trouble to wash out the spots of sinne Thirdly man is no equall Iudge of mens sinnes and so of their afflictions but wee must reserue the censure and iudgement hereof to God onely for hee onely eyeth mans secret sinnes and can and doth righteously censure and punish them but man is so farre from finding out the number and nature of secret sinnes that hee in the cloudy myst of his owne ignorance can hardly discerne the quality and desert of notorious offences and those that are already brought to light but onely taketh notice of certaine outward tracks impressions and actions And therefore wee must not thus without cause complaine nor picke quarrels with God Almighty Lastly God would hereby affright the wicked if not reforme them for if iudgement begin at the house of God what shall be the end of them that obey not the Gospell and if the righteous bee scarsely saued where shall the vngodly and sinner appeare Q. What vse are we to make of Gods proceedings herein A. We blind sinners must not take vpon vs to iudge of the guilt and to determine of the circumstances of mens sinnes and of their estate before God but we must referre the iudgement hereof to Gods all-séeing eye and to his sincere iustice Secondly in such hidden and intricate causes and cases that are vnknowne vnto vs wee must shut our mouthes and suspend our iudgementes for who are we that condemne an other mans seruant for he standeth or falleth to his owne master Lastly if God seem to deale extreamly with vs we our selues then must sâ—â— the remouall of this imputation searchâ—â— sift into our owne wayes and call tâ— our remembrance what duties commaunded we haue omitted and what euill things forbidden we haue committed and how that God in his strict iustice might condemne vs for the least offence and then wee shall admire God patience that hée handleth vs so gently and doth in his bottomlesse mercy passe by and pardon so many imperfections and offences in vs. Q. But forward men in religion and many noted professors by their loose life and practises of iniustice offend many simple hearted men and weake yet well affected Christians what preseruatiue is now to be vsed A. The due meditation and practise of these Canons and conclusions following as namely First many professors are not so bad as the world would make them a mole hill in them is made a mountaine and a moat is made a beame their infirmities like spots in white paper or fine linnen are soone espied and noted but prophane people are not obserued and their grosse sinnes are silenced and suppressed Secondly if any or many vnder the cloake and maske of zeale labour to couer their practises of deceit couetousnes and iniustice c we must know that the visible Church of Christ is compared to a field wherein is not onely wheate but tares to a garden wherin are both good herbes and also wéeds and to an house wherein are not only vessels of gold and siluer but also of wood and earth and therefore if wee looke that all professors should be without fault or infirmity and all should be good and none euil we must looke for them in heauen onely and not in earth where are more euill then good men Thirdly the diseases and sins of the soule are not contagious as those of the body are for the soule is not infected vnlesse it giue a consent and allowance to other mens sinnes and therefore let vs keepe our selues frée from their sins and then we néede not to bee scandalized at their euill dealings which wee cannot helpe Lastly euery man must beare his owne burden and answere for his own sinnes and therefore let vs rather correct our owne sinnes then be scandalized at other mens faults and let vs striue to bee perfect in an euill generation Q. What practises are necessary in such a case A. First we must beware that wee doe not without cause censure and condemne such and if we find them faulty and hereupon reproue them that we bée not as bad and worse our selues Secondly if many vary much from their sacred profession and bee workers of iniquity for the preuention of this offence wee must know that we are to walke rather by rule then by example rather by the Canon of Gods word then by custome Lastly it is our duty to reproue pitty and pray for such offensiue professors Q. How shall poore and weake christians confirme themselues in the faith or preserue themselues from defection when many noted and notable persons that seemed pillars reuolt from the sincere truth of Religion A. First they that fall away from the substance of true religion and
and wise prouidence which will be a meanes to kéepe vs from all impatience and desire of reuenge Q. What duties are the wronged and oppressed to performe A. First if we would redresse a wrong we must forget it Secondly we must make the Iudges Iustices and Christian magistrate the reuengers of our wrongs but if they faile vs we must commit it to God to whom vengeance belongeth and he will right vs. Thirdly we must labour to be innocent as Doues we must hurt none but striue to doe good to all and the more innocent we are the more ease and peace shall we finde in our owne soules Fourthly if in a country we sée the oppression of the poore and the defrauding of iudgement and iustice we must not be astonied at the matter for onâ— high that is aboue the high taketh notice of it nay the highest is aboue them that is God which is in heauen and doth excell all mens greatnes far more incomparably then the greatest Monarch surpasseth the meanest vassall or subiect and he doth with infinite eyes behold and view all things Ezech. 1.18 Zach. 3.9 4.9 Lastly we must whatin vs lieth and what wee may with the testimony of a good conscience defend others froÌ„ wrong and oppression and then God will stirre vp them that shall defend vs. Q. How shall a Christian in pouerty and in want of outward necessary things resolue and comfort himselfe A. Albeit pouerty is in it selfe a vile and miserable state of life by reason of the want of necessary money and riches yet there are manifold meditatioÌ„s wherin the child of God is to comfort himself as for example First pouerty is to Gods child not a bane but a blessing not a curse but a correction for Christ himselfe our blessed Sauiour was borne poore liued poor died poore and that to make vs rich and shall wée take that lot grieuously whereby wee may bée made conformable to Christ and grow rich in grace Secondly euery Christian is rich with Christ a Lord and possessor of heauen and earth and of all the riches therein contained and how then can hée bée poore Thirdly he that is rich in grace hath the true treasure of eternall life in his heart and therefore he cannot be poore Fourthly wée lie and liue in great 〈◊〉 and security for we are fréed and disburdened from many cares feares and dangers wée néede not feare the hurts of fire and water fained friends and fawning parasites shall not eate vs vp ill seruants shall not pilfer and purloinâ— from vs nor run away with our goods neither shal we stand in daÌ„ger of théeues and robbers to all which inconueniences the rich are exposed and subiect Fiftly wee want many occasions of infection and prouocations vnto euill for many men are no longer good then they are poore and therefore God denieth vs riches which wee would abuse to pride vanity couetousnes oppression and vsurie Sixtly if wee be content few things are wanting for nature is content with a little it desireth onely bread and water and he is not poore that liueth according to nature but a couetous worldling alwayes is bare and néedy and wanteth that he hath Seuenthly to a rich man all mediocrity is sufficient for hee is rich being content with his owne and he is a good scholler and proficient in Christ his schoole hauing learned with S. Paul as well to want as to abound and that which he wanteth labour virtue and learning will supply Eightly pouerty is a touchstone and discouereth who are faithful friends and who are false who are hollow and who are holy for a poore man is commonly contemned and he will soon shrink from vs that séeketh not vs but ours Ninthly God that giueth vs life which is the principall will for the necessarie sustenance of it giue vs dayly bread which is the lesse principall hee is our father and will féed vs and hee is our shepheard and will suffer vs to want nothing that is conuenient for vs. Tenthly Christ is our Lord and we are his seruants and therefore hee will not forsake vs but furnish vs with things néedfull for if he prouided for the 12. Apostles his family when he was in poore estate on the earth how much more will he prouide for vs being in glory and in the actuall possession of heauen and earth Eleuenthly Wealth is no part of that happy and glorious inheritance that Christ hath purchased for the Saints it is none of our own but another maâ—â— but if it were simply bonum it weâ— bonum commune wherof wicked 〈◊〉 ordinarily more partake then Goâ—â— children Twelfthly it is better to be counted religious then rich and poore then prâ—phane and impious for pouerty religion and blessednes may possibly happily concurre but riches cannot make the possessor blessed and riches and godlines doe but rarely consort and meet to gether in one and the same subiect person Thirteenthly riches commonly doe corrupt and effeminate the mind they like thornes choake the séede of Gods word they are the matter and fuell of riot excesse couetousnes and vanity for they doe not banish them away but beget them nor extenuate them but increase them neither doe they take away necessities but cause them and therfore we haue no such reason to lameÌ„t the loâ—â— of them or to be so eagerly set vpon theÌ„ but rather to lament our sinnes the cause of all our misery Fourtéenthly what though thou now be poore yet God may hereafter enrich and aduance thee as he did Job Dauid and diuers others for he raiseth the needy out of the dust and lifteth vp the poore out of the dung that hee may set him with the princes of his people c. Lastly the poorer that we are in life the more ioyfull shall we be in death for no man liueth so poorely that would not desire to haue liued more poorely when he dieth for he must needs part with al and render an account to God how hee hath gotten kept and disposed all his goods Q What vse are wee to make of pouerty or how are wee to demeane our selues in it A. First we must remeÌ„ber that heauen is our country and kingdome and that this life is but a pilgrimage and the earth a place of banishment and therfore we must not carke and care toile and moile for the things of this world but séeke the things aboue and rather labour to be rich in grace then in goods Secondly the poorer that we are let vs be so much the more humble and by praier and faith purchase and hold 〈◊〉 Christ that rich pearle and hidden treasure whereof we reade in the Gospell â— then we can neuer be poore Thirdly let vs not contemne muâ—â— lesse condemne any person for his peâ—ry and pouerty for then we shall many times magnifie the wicked condemne the generation of Gods children whâ— for the most part are
smaller matters let vs learne to preuent greater euils Lastly let vs neuer deale perfidiously nor falsly with others much lesse lay snares to entrap and entangle them in lest wee be deceiued our selues sinke downe into our owne pits and our feete be taken in the net that wee haue hid CHAP. IX Of diuers publicke euils and common crosses which concerne the body and namely of sickenesse and death Question WHat is sicknesse A. It is the disproportion of the foure Elements or an ill disposition in the body against the naturall constitution of it which by the effect of any action breedeth offence to it and maketh the vse of the body worse Q. Who is the sender or imposer of it A. God onely for it is his scourge rod and discipline Q. Why doth God send and inflict it A. For the triall chasticement and amendment of his children and to kéepe their soules from sinne Q. What is the attractiue deseruing or procuring cause of sicknes A. Sinne as well Originall as actuall for why doth man suffer but for sinne And hereupon our blessed Sauiour before he cured the man that was sicke of the palsie did forgiue him his sinnes and then restored him to his perfect health to teach vs that sinne was the cause of it Q. What spirituall and speciall comforts doth Gods word afford vs against sickenesse diseases paines A. First sicknes and paine is one of Gods rods to disple and correct vs with it is healthfull for the soule it disswadeth vs from lusts it is a mistresse of chastity and modesty Secondly Gods power is and wil be perfected by our infirmity Thirdly God doth make our bed in our sicknesse and euery night and morning doth visit vs by his spirit Fourthly it putteth vs in minds of our mortality driueth away drowsines and forgetfulnes and pointeth out our iourney to heauen Fifthly it is but a temporary and gentle chastisement leniâ—â—ed tempered and disposed by our heauenly father for our good Sixthly death wil ease vs of diseases sickenesses infirmities and at the vniuersall resurrection we shall be glorified euen in our bodies therefore let vs be content for so short a space of time to vndergoe them Seuenthly it is the narrow way and strait gate that leadeth to life Eightly all the Saints of God haue traced this way before vs. Ninthly this yoake is but easie and the burthen exceeding light for the sting thereof is taken away by Iesus Christ and yet he beares the burthen with vs and indeede wholly takes it vpon himselfe Lastly the infirmities and afflictions of this present world are not worthy of the glory that is to be reuealed and communicated vnto vs for what comparison betweene finite and temporary infirmities and infinite and eternal glory Q. What vse are we to make hereof A. First let vs enter into the house of mourning and marke the chasticements of the Lord vpon others labouring to stirre vp our bowels towards them and to weepe with them that wéepe Secondly we must confesse our sins the causes thereof and be sorry for them and earnestly and constantly desire and entreat God to pardon them for as when the sore or wound is cured the plaster wil fal off so wheÌ„ sin is pardoned the affliction wil cease or at least work to and for our saluation in the end Thirdly we must offer and present our soules to the heauenly Physition Christ Iesus to be cured and then the body will the sooner be healed Fourthly if our bodily disease be desperate or remedilesse the more we are to ioy and reioice because wee shall not only haue the strength of the holy Ghost to leade vs through but also bee the sooner deliuered out of the dungeon of our sinnefull bodies Fiftly let vs all with Paul desire to be dissolued and to be with Christ. Let vs pray for the comming of our Sauiour that we may be cloathed with our house which is from heauen for these desires and praiers are spirituall wingâ— to carry our minds and thoughts into heauen where is our Lord our countrey our ioy our inheritance and our treasure Lastly if wee recouer our sickenesse we must bee more circumspect for the time to come and beware lest a worse thing befall vs. Obiection Q. But my sicknesse is most sharpe greeuous and violent that I thinke that God hath wholly forsaken me A. Iob Dauid Lazarus and others haue béen in this taking and perplexity and yet not forsaken but inwardly sustained and at length deliuered For whom God loueth most hee correcteth most Secondly these violent sicknesses are healthfull and wholesome vnto thée for they are like strong and vehement purgations to rid and purge thée of thy ill bloud and corrupt humors of sinne Thirdly nullum violentum est perpetuum if they be violent they will not long continue for God is faithfull and will not suffer thée to be tempted aboue measure but will giue an issue with the temptation that thou maiest be able to beare it he will either end thy sicknes or take thée out of this wretched world For God is a louing and a merciful father not erring in affection and in the manner of correction as earthly fathers often do for he doth chastice thée for thy profit that thou mightest be partaker of his holinesse Fourthly the issue and euent cannot be but good for hereby sinne is mortified grace is encreased and thou fitted for heauen Fifthly the smart and paine of sicknesse is not in it selfe and simply euill because it is not sinne and it rather toucheth the outward man then any way corrupteth the mind and conscience Lastly heathen men especially their Philosophers that had no other teacher and direction then the dimme and darke light of degenerate nature haue patiently endured exquisite torments and shall not we Christians that haue the lanterne and lampe of Gods word and his blessed spirit for our helper and comforter be much more couragious and â—â—solute Q. What duties must we performe in such an extremity A. First it standeth vs in hand early and earnestly to cry vnto God for the pardon especially of all our knowne and grosse sinnes and then God who loueth the righteous and who knoweth our hearts cannot but in due time spéed our feruent praiers and requests Secondly we must put on the whole armour of God and especially the helmet of hope and the shield of faith that ouercommeth the world and that quencheth all the fiery darts of Satan and then our paine shall increase our gaine and the smart of it shall neuer hurt vs. Lastly we must neuer trust in our selues nor séeke so vnto the Physition that we forget the Lord but we must make God our chiefe Physitian for he healeth all our infirmities and we must patiently endure Gods hand and desire his helpe and then as our afflictions doe or may abound so he will
we haue begun to doe some worthy acts as Dauid did when he made preparation for the building of the Temple c. God the righteous Iudge will regard and reward not onely our action but our affection and our desire as well as our déed Lastly let vs laying aside all other works intend and study this one thing which is to die well for this is instar omnium that is this instead of all for according to the antient Prouerbe All is well that ends well Q. How shall we comfort our selues when death hath depriued vs of very good benefactors friends fauorites A First you haue not lost them but sent them before to God for death hath not consumed them but eternity shall receiue them Secondly they liue in their better part for though death hath taken away his body yet not his friendship past nor our friends who are forth comming and whom we shall see know and conuerse with after the day of iudgement 1. Cor. 13.12 Thirdly their vertues are immortall and for thy practise and imitation and the remembrance of them is swéete delightsome and comfortable vnto vs. Fourthly it may be when we enioied them we did not as our duty required honour reuerence and esteeme or them Fifthly if our friends be remooued hence and translated into heauen we must labour by our godlinesse humility and weldoing to gain get new friends Lastly if all our chiefe friends and benofactors on earth be flowen vp into heauen it must abundantly suffice and content vs that the whole holy and vndiuideable Trinity God the Father the Sonne and the holy Ghost are our friends fauorites benefactors vpholders for they are all in all and therefore let vs as well trust in God when our friends faile as when they abound CHAP. XII Particular comforts for them that haue sustained particular losses by the death of kinsfolks c. Question HOw shall a Christian man comfort and resolue himselfe that hath by death parted with a vertuous and kind wife A. Indéed thy losse is great and it is as it were the cutting away of one halfe of thée but thou must remember that she was borne mortal and that frō Adam to the worlds end all must die and therefore thou must take it patiently Secondly all things come to passe by Gods prouidence and appointment who turneth all things to the best to them that loue him Thirdly God will hereby either correct thy vnthankfulnesse or try thy patience Fourthly if she had liued longer she might perhaps haue growne worse and haue béen a crosse and vexation vnto thée Fifthly thou art hereby fréed from ielosie suspition to which good women are sometimes subiect Sixthly God can make thée a gainer by thy losse and procure thee a second as good as shee as when Michal was taken away from Dauid God afterwards prouided for him faire and wise Abigail Seuenthly if thou vnder God wast an instrument to make her good thou maiest make the second good by thy instruction and holy example for though thy wife be gone yet thou the workman art aliue Eighthly thanke God that thou so long time and to thy great contentment didst inioy so good a wife and therefore now thou must be content to receiue some chastisement from God as well as good things in former times Lastly preserue and honour her memory after her death and speake well of her and if thou bee inclined to match againe pray vnto God that thy second choice may bee matchable to thy first and God will heare thy praier Q What comfortable meditations and directions can you bring forth for a Christian wife that hath lost a good and a godly husband A. First she is wedded to Christ and therefore she is no widow nor can want any necessary help and protection Apoc. 12.1 Apoc. 19 7. Secondly death hath not parted husband and wife for euer but for a time for they shall one day if they both feared God sée and know one the other albeit all respects of marriage shall then wholly cease Thirdly God hath a speciall care of widowes as may appeare by miracles done in their behalfe and for their reléefe in the old and new Testament and he laieth a strait charge vpon Magistrates Rulers and Iudges to sée them righted and prouided for Fourthly if she truly feare God and intend a second marriage he that prouided her a good husband before can prouide her a second as good as he prouided faire vertuous and wise Abigail for Dauid Lastly it may be either she did not respect him according to his worth and therefore God hath iustly corrected her vnthankfulnes or else she too much doated vpon him and was too fond of him and therefore God by his death will heale this sinne in her and cause her to depend vpon him onely when the staffe of her outward state is taken away Q. Let vs heare some comforts for parents that by death are bereaued of godly and dutifull children A. First we must alwaies remember that sinne hath deserued death and that God hereupon in the time appointed inposeth death vpon young as well as the aged and his decrée cannot bee preuented or resisted Secondly herein the Saints of God beare their parts with thée and therefore thou must endure these common euils with the greater patience Thirdly children and young men are but as flowers in God his garden and we must suffer God the soueraigne Lord of it and them to crop and gather them when he will Fourthly the yonger that they died they were the lesse defiled with corruption and they departed being not laden with the burthen of many sinnes which longer continuance of time would haue drawne them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly if there be a decay mortality and change in Okes and Cedars much more in man that hath rebelled against his Creator Sixthly it may be that when wee inioyed them that either wee were too tender and fond ouer them and so would haue corrupted them or else were not contented with them nor thankfull to God for them and therefore God to remedy and correct both these extremities hath bereaued vs of them Seuenthly if our children led a godly life and so died then they are in safetie and forth comming their life is not vanished but changed and though we haue lost them yet God hath found them and at the generall resurrection we shall finde them know and acknowledge them wherefore let vs in the meane time rest content and comfort our selues in this blessed expectation and therefore wee must be so farre from murmuring and repining against God for depriuing vs of them that we must blesse and praise God for their perfection and glorification Lastly by their death wee are fréed from infinite feares of their mis-doing and from many carking cares of prouiding for their outward estate and maintenance but if our children proue vntoward and vngodly then our losse is the lesse to
body and flesh Thirdly he that in any conceited opinion of enioying present blisse or in any impatiency and impotent passion dispatcheth himselfe out of the way doth nothing but damne and destroy his own soule examples whereof wee haue in Saul Achitophel Iudas c. Fourthly he may not depart out of this earthly Tabernacle nor forsake his standing vntill his heauenly Generall and Commaunder God almighty call and warrant him so to doe for hée is no absolute Lord of his owne body neither hath he the Frée simple of it but is a tenant at will to God whose pleasure hée must attend and abide Lastly he must practice and put in vre fortitude and patience he must not misdread any euill but trust in the Lord to stand fast in his calling and Christ will by faith enable him to ouercom all temptations Q. Is death to bee feared or not A. A distinction must resolue this point namely that it is partly to bee feared and partly not to be feared Q. In what respects is it to be feared A. In thrée respects First as it is the destruction and dissolution of nature for in this signification Iesus Christ feared it when he swet water and bloud in the garden Secondly as it is a paineful correction though wee must most feare death the cause of it Lastly as it is a meane to bereaue vs of many worthy guides and gouernors lights and pillers in Church and common-wealth Esay 3. v. 1.2.3 Q. Is it necessary and good in some regards not to feare death A. Yes for it is not profitable nor expedient for vs to liue alwaies here nor is it possible for vs so to doe Q. In what regards then is death not to be feared A. First because as hath béene formerly declared death doth disburden vs of all sinne and giueth vs our quietus est from all euill Secondly as it is the beginning and gate of immortality Lastly because hereby we are presented blamelesse to our Lord and Sauiour Christ in heauen and are there solemnly wedded to our heauenly husband and Bridegroome the Lord Iesu. Q. How are we to be defended and strengthned against the feare of it A. By remembring that Christ by his death hath disarmed and cassiered death and hath taken away the second death the sting and strength of the former Secondly God is by his spirit present with his children in the agony of death and doth support them against the feare of it Thirdly that God doth hereby bisburden vs of all sinne and frée vs from all maladies and miseries Fourthly wee are not to tremble at death but rather to triumph because now we haue a speciall time and opportunity to declare our subiection and obedience to God Lastly death bringeth vs forthwith iâ—â—to Gods chamber of presence where 〈◊〉 shall see him face to face and enioy 〈◊〉 gratious and glorious presence for euâ—â— more Q. What are the Positiue benefites 〈◊〉 death or the good things wherewith 〈◊〉 doth possesse vs A. They are manifold and marâ—â—â—lous For first death bringeth vs intâ— the immediate fellowship of God the Father the Sonne and the holy Ghost 〈◊〉 therefore it may be called the gate of life and a passage to the Father Secondly it bringeth vs into the heauenly communion company of many millions of glorious Saints and Angels with whome we shall haue perfect rest and security Lastly it is to vs not onely the consummation of victory against Satan sinne the world the flesh but doth also inuest vs with glory and put vs into an actuall possession of the new heauen and the new earth and of all good things promised vs and prouided for vs. Heb. 12. ver 22.23 Q. What vses are we to make of these affirmatiue or positiue benefites A. First wee are to distast this present and infectious world wherin there is no true contentment nor any thing that can make vs blessed before God but rather matter of all sinne griefe euill falshood wrong c. and we must let the loue of heauen swallow downe the loue of all earthly things let vs not linger in this earthly Egypt or Babylon but make hast vnto the heauenly Canaan a land not abounding with milk corn oil hony but abounding in peace righteousnesse and ioy of the spirit where wee shall be satisfied with the fatnes of Gods house and shall drinke out of the riuers of Gods pleasures and that for euermore Secondly it serueth to comfort vs against all the miseries and maladies of this present life which shall be so abundantly recompensed with the infinite waight of euerlasting glory Q. Whether may a man in this mortality haue a true taste of euerlasting life A. Yes vndoubtedly for so had Iob Dauid Stephen Paul the holy Martyres and infinite others Secondly the godly haue already eternall life viz. in beginning and assurance and therefore in time they shall haue the fulnes of it Lastly they earnestly pray for the comming of Gods kingdom ergo they haue some taste thereof Q. By what meanes shall hee attaine thereunto A. By remembring considering and meditating vpon these directions and conclusions following Q. What things must he consider weigh A. Diuers things First the sinnefull miserable and vncertaine state of this mortall life Eccles. 1.1 Heb. 13.14 Secondly the blessed and vnspeakable happines of all Gods Saints by reason of their immediate fellowshippe with God and with Christ from which we are absent so long as we liue in this present world For by vertue of this glorious and euerlasting communion wee are not onely perfectly freed from all sinne afflictions and all euil things but possessed with fulnes of ioy and of al good things for euermore Thirdly the incomparable difference betwéen the glory ioy happines oâ— this world and the infinite and eternall glory ioy blessednes of the world to come and the consideration hereof will separate and sequester vs from the loue and affectation of this world and make vs willing and desirous to goe to God Fourthly euery mans death is deserued and procured by his owne sins and that death with all the seueral circumstances of time place manner person is foreséene and appointed in Gods eternal decrée and counsell the due obseruation whereof will preserue vs when we are dying from distrust impatience and the seruile feare of death Lastly the speciall promise of Gods presence and assistance in death which we must before hand be by faith perswaded of and hope after albeit wee see it not and though all things may séeme desperate Q. What are the properties and effects of this taste and ioy A. First it ariseth from sense griefe of sinne and from the knowledge of and faith in Christ crucified Secondly it bringeth with it sound and swéet peace of conscience Thirdly it is grounded vpon the holy ministery of the Word Sacraments Prayers and vpon the practise of holy duties Fourthly it is déepely
righteousnesse and the soule in the meane time is most holy perfect beautifull Fourthly at the general resurrection this vile body of ours shall be made conformable to Christs glorious body it shall be no more mortall but immortall no more vise but honourable no more weake but alwaies strong no more heauie but light and nimble no more sinfull but holy and in a word no more earthly and néeding these outward meanes and helps of meat drinke apparell rest sléepe physicke recreation marriage c. but they shall be alwaies spirituall i. immediately supported by Gods omnipotent power and absolutely subiect and obedient to the spirit Fifthly God doth not hate the deformity of the body but of the soule by reason of sinne contracted and committed by it and in it Lastly we must remember that our bodies are earthly and mortall and not heauenly and eternall and therefore we must not be discontent if rottennes enter into them onely let vs prouide that as the outward man dieth so the inward man may be renewed daily Q. What comforts against lamenesse A. First lamenesse is naturall and is caused by sicknes old age or otherwise and therefore it is to be endured with the greater patience Secondly the children of God as Mephibosheth Aza the créeple whereof we reade in the fifth of S. Iohns Gospell and a daughter of Abraham haue béen are and shall be subiect hereunto as much as the prophane and irreligious Thirdly though the bodies of Gods Saints for their correction trial and exercise be subiect hereunto yet are their soules holy sound and nothing impeached by the lame body Psal. 92. Fourthly death and the last iudgement which is the time of the restitution of all things will put an end to it and the body shall rise againe in farre greater integritie then euer it appeared in when it was in the best plight Fifthly physicke or surgery may possibly in time recouer the body and therefore the meanes are not to be neglected Lastly let our faith hope be in God and our soules purified in obeying the truth through the spirit and lamenesse shall not hurt vs. Q. Wherein shall a blind man comfort and solace himselfe A. In many things First that blindnes is a great part of innocency for the eies since Adams fall are the windowes of concupiscence and the porters to let in all vices from which enticements vnto euill and blind are fréed Secondly the blind sée nothing to distaste their stomackes to offend their eies or to grieue their minds whereas iust Lot endued with the sense of seeing vexed his righteous soule from day to day in séeing the vnlawfull deeds of the Sodomites c. And so it fareth with Gods children that are blind who sée not the euill obiects nor wickednes of the world Thirdly blindnes is naturall and contracted by old age sicknes and the like infirmities and therefore Isaac Bartimaeus and the blind man in the ninth of Iohns Gospell and diuers Saints of God in all generations haue borne their parts herein therefore this correction is so much the more patiently to be borne Fourthly though the godly haue no bodily eies to behold the heauens the earth and the creatures which eies the beasts birds and creeping creatures haue common with them yet they haue spirituall and Angelical eies whereby they behold God their Creator and looke vpon Christ sitting on the right hand of God his Father in heauen Fifthly the eies are not simply necessary for godlinesse for God requireth the heart and vnderstanding and yet notwithstanding they shall be restored yea and glorified at the generall resurrection Wherefore let vs cléere the eies of our vnderstanding and cast out of them all beames of selfe conceit and all dust of error And because our memories are then most sharpe and retentiue hauing no outward obiect to blunt their edge let vs apply them to the learning of the best things and with patience wait the time of the restitution of all things Q Propound some comfortable meditations for a deafe man A. First the deafe person cannot be infected with lies and errors he cannot be deceiued and gulled by flatterers nor bee possessed with the ingredients of griefe he cannot be prouoked to wrath he séeth nothing to disturbe and disquiet him and that which most contenteth him he cannot heare Gods blessed name blasphemed Secondly by reading the scriptures sermons treatises catechismes he heareth God speake vnto him for God hath no néed of eares but only requireth a deuout mind Thirdly that which he formerly learned the holy Ghost bringeth to his remembrance Lastly his perfect hearing shall if not before be restored vnto him at the day of iudgement and his deafenesse in the mean time cannot separate him from Gods loue Q What vse must a man make of his deafnesse A. First whiles we inioy the benefit of our hearing let vs attend to Gods voice in the scriptures preached vs and let vs treasure vp the word of God in our hearts to bestead vs in time of néed Lastly though we cannot heare nor discerne the notes of musicke and the sounds of men and birds yet we haue the vse of our eies to behold the creatures and God the Author of them Comforts for a dumbe man A. Men by reason of this want and affliction are kept from many sinnes euils dangers which many that cannot temper and gouerne their tongue runne into for they cannot lie slander deceiue they cannot blaspheme God nor stirre vp the coales of conâ—ention the séeds whereof an euill tongue doth cherish Secondly they are not vndone by their rash vntemperate words much lesse are they in danger to lose their liues as many lewd and slanderous speakers are Thirdly it is a labour to speake truly and in silence there is rest Fourthly if thou hast lost an il tongue thou art a great gainer by it Fifthly if thou canst not speake with thy tongue then speake to God in thy heart for God can and doth heare as well when thou art silent as when thou speakest Lastly if thou doe but groane sigh and cry vnto God he heareth thée and that thou shalt féele and finde For as he that heareth God speake and answer is not deafe so likewise he whom God heareth is not dumbe CHAP. XV. Of ordinary particular euils from without vs whether at home or abroad The crosses of euill and bad husbands wiues parents children masters seruants and of a shrewd mother in law Question HOw are good women to comfort themselues when they are matched with euill husbands A. First they are not alone For Abigail was crossed by Nabal her husband and many innocent wiues in Moses time by reason of the crueltie and vnreasonablenes of their husbands were diuorced from them Secondly if their husbands in the flesh be euill and shrewd yet Christ their spirituall husband will alwaies intreat them kindly and louingly visit them
faith and sanctification in particular Q. What is distresse of mind A. A liuely â—éeling of Gods displeasure for sinne committed whereupon the person distressed is in suspense of Gods fauour and of his saluation and doth further expect the increase of the same distresse Q. Why is it put in the first place A. Because it is the most bitter and grieuous crosse of all others Q. Render some reasons of your assertion A. First because they that are hereby tried exercised and buffeted striue not with men who are weake and mortall but with God almighty who is highly offended with them and is a reuenging God Secondly no outward act physicke counsell medicines might or meanes can possibly relieue and cure such but onely the word and spirite of God reuealing and applying the bloud and obedience of Christ vnto the party afflicted Thirdly such distressed soules are more tormented by the coueting and remoouing all sense and feeling of his graces then if they should be put to all the racks and gibbets in the world insomuch that in their symptomes they are moued and drawne sometimes not onely to complaine of God but to blaspheme him and to crie out that they are damned Lastly these temptations and distresses doe of all torments most néerely resemble the paines of the damned and hereupon Dauid saith that the paines of hell gat hold on him Q. For what ends and purposes doth God oftentimes so tâ—ouble and afflict the minds and consciences of his children A. For diuers ends First that they finding to their griefe how odious sinne is in Gods sight may bee the more stricken downe yea and confounded in themselues and so be the more mightily stirred vp to godly sorrow Secondly God will hereby checke correct spirituall pride in them by reason of illumination reuelation graces acts done c. Hereupon Paul saith of himself that lest he should be exalted out of measure by spiritual reuelations God sent the messenger of Satan to buffet him and the pricke in the flesh to humble and exercise him God hereby like a good Physitian letteth them bloud and easeth them of all ill humors of pride worldlines loosenesse of life security c. and estrangeth them from the friendship and familiarity of wicked men Thirdly God will hereby trie and proue that is make knowne to themselues and others their faith and a traine of most excellent vertues that follow and attend vpon it Fourthly they hereby when they are once deliuered shall be more compassionate to their brethren in the like extremitie For as one péece of yron cannot be souldred and fastened to another vnlesse both péeces bee made red hote and beaten together so one Christian member cannot bee soundly affected to another vnlesse both haue had experience of the same or the like misery Q. What if temptations and afflictions bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of long durance how then shall a Christian man hold out and lose no ground A First by considering that besides the long afflictions of Iob Dauid Hanna a daughter of Abraham that was bowed by Satan 18. yeares and the distresses of particular persons in all ages the children of Israel were long in captiuity in Egypt in Caldea in Babylon the ten generall persecutions were of long continuance but the end and issue of all were happy and blessed Secondly God by the long continuance hereof doth cure many desperate sins in them and preuent many euils into which otherwise they would cast themselues headlong these long continuing plasters will fall off as soon as the wounds are cured Thirdly the lenger that the deliuerance is deferred the more comfortable will it be when it commeth Lastly if processe of time rid them not away yet death will end them Vse Wherefore let vs humble our selues vnder Gods mighty hand let vs séeke his face and desire his mercy which being obtained let vs sinne no more lest a worse thing befall vs let vs then beware an after-clap Q. From what speciall causes doth distresse and anguish of minde arise A. From two the one inward originall namely a déepe apprehension or rather an ouerrating of sinne committed and the other outward and occasionall namely crosses calamities dangers distresses persecutions and troubles Q. What meditations are good for our restitution and for the regaining of Gods fauour once felt and enioied A. We must remember and weigh diuers things First that in these desertions the Saints of God in all ages share and are copartners with vs. Secondly that they are finite momentany and sufferable Thirdly that if they bee weyed in a ballance either with the horrours and torments of the damned from which Christ hath deliuered vs or with the glorious ioyes of heauen wherein our Lord hath slated vs they are as nothing and therefore wee are more patiently and ioyfully to vndergoe them 2. Cor. 4.17 Heb. 10.37 Fourthly if these temptations bee great grieuous then they like strong purgations will worke our greatest peace at length Fifthly we must note that the way to heauen is not strawed with flowers and roses but set with thornes and therefore we ought to be well shod with the preparation of the Gospell of peace Eph. 6. Sixtly God will not long leaue vs comfortlesse but as the temptation aboundeth so shall the consolation much more and the euent shall bee alwaies good Seuenthly God doth sometimes forsake vs so that wee sinne greatly and sometimes that we are hopelesse in our troubles that Gods fauour recouered should be more estéemed of vs. For as the morning light is more comfortable after the darkenesse of the night as walking after sléepe health after sicknes a calme after a storme and peace after war so is Gods loue more admired after and his fauour more desirable acceptable when sundry temptations and desertions haue gone before Lastly God in due season will bring these dolefull desertions to an excellent issue and to a blessed conclusion Q. What vse are wee to make hereof A. First we must bée héedfull that wee doe not rashly and vncharitably censure any of Gods afflicted children as though they were finally forsaken For whom God loueth most hee chastiseth most and he putteth his chiefest Champions and Worthies to the greatest hazards Secondly wee must neuer promise to our selues any immunity from these troubles and trials but arme and prepare our selues against them Lastly we must not pine away in our troubles nor despaire but wee must liue by faith and waite vpon our God vntill he gloriously deliuer vs. Q. With what comfortable directions and rules are the consciences of Gods children to bee relieued that are vexed in soule by reason of some grieuous sinne committed A. First they must know that God in the matter of our saluation worketh by the contraries and turneth the poison of the sinne of his children into excellent preseruatiues and restoratiues therefore hee sometimes so leaueth them to
whose seruice is perfect fréedome Secondly this bondage is greatly mitigated yea sugred and swéetned to Gods children for God doth not onely restraine and moderate the enemies malice but also sometimes greatly honour preferre and exalt them examples whereof we haue in Ioseph Jeremie Daniel Sidrack Mesheck Abednego in Hester Mardocheus and diuers others Thirdly death putteth a terme and end to this bondage if wee find not deliuerance long before and why cannot we a while expect this yeare of our absolute fréedome and euerlasting Iubiley Lastly Gods children are Christs fréemen being redeemed and ransomed by his bloud and they are free Denizens of heauen hauing euerlasting life in beginning and being by faith secured of the full possession of it and therefore though for a time they bee plunged in many euils yet they can neuer perish for they are afflicted but not forsaken tried but not tired out Q. What is the quintessence or speciall vse of all these propositions and conclusions A. First hence wee may take notice of the miserable estate of wicked worldlings and vngodly men who though they enioy outward wealth ease and liberty yet are they drudges to the world vassals and slaues vnto sinne cursed caitiffes for they are locked in golden fetters and shut vp in the prison of their own sinnefull desires which is the worst kind of bondage Secondly let vs serue the Lord our God and not Satan Sinne nor Antichrist and then we are Gods frée men no bondage can impeach or hinder our spirituall liberty and happines Thirdly farre bee it from vs to contemne or misiudge any of Gods children for their outward seruitude and bondage vnto which tyranny and iniquity of times doe or may enwrappe them but let vs pray to God to furnish them with ioy and the spirit of long suffering and in his good time to ridde and deliuer them wee must also by occasion freely and franckly contribute to their necessities for they are our owne flesh and bloud borne of the same both naturall and spirituall seede breathing of the same aire and seruants to the same God Lastly when we are thus restrained and distressed it behoueth vs timely and truely to repent vs of our sinnes for otherwise we are to expect no mitigation much lesse a spéedy deliuerance out of our misery Q. What comforts against violent nakednesse caused by flight or the enemies vnmercifulnesse A. First Christ our blessed Sauiour was stript of his raiment and hath sanctified this euill vnto vs and hath turned the shame of it into glory Secondly very many of Gods excellent seruants haue béene thus shamefully misused by their enemies Basil saith that forty Martyres were turned out naked to bee starued in the cold of the night and afterwards to bee burned Thirdly they must count it for some benefit and blessing that the enemy doth onely spoile them of their garments and not of their liues Fourthly though they endure shame and reproch of the world yet it maketh them not vnhappy for Christ suffered the shame of the crosse to make them honourable Fifthly the enemie cannot possibly disrobe dismantle and despoile them of the garments of Christ his holines and righteousnesse wherewith they are clothed and wherewith their deformities are couered Sixthly this is but a temporary and fatherly correction and can neuer separate any of Gods children from his loue Lastly it is not the gay garments but godlines not outward pompe but piety that maketh men honourable as for the proud mans honour it is in his garment and not in his person Q. What vse are we to make hereof A. First let it be a shame to vs to be called naughty rather then naked Secondly though Gods enemies rob his children of their garments let vs in our charity cloath them Lastly let vs by faith put on the Lord Iesu and then we shall neuer bee found naked for he onely is naked who hath lost Christ. Q. Why doth God suffer so many of his best beloued Saints and seruants to be massacred and murdered by the enemies sword A. First we herein must rather reuerence and admire Gods secret yet iust procéedings then curiously to diue and enquire into the ground and reason of them and wée must assure our selues that the end is good albeit our dulnes cannot so well apprehend it For Gods purposes and decrees attaine vnto their holy and appointed ends no otherwise then certaine riualets though they vanish out of our sight and are hidden vnder the earth are carried and conuey themselues into the sea Secondly by the effusion and spilling of their innocent bloud the number of true professors is both manifested multiplied and the bloudy butchers and Bonners either conuerted albeit most rarely or else conuinced and left vnexcusable Thirdly though the enemies thinke to root out the Church and the name and memory of true Christians yet God doth and will crosse and curse their designes for contrary to their expectation the Gospell is more published and proclaimed the innocency of Gods children more cléered and testified and their madnes and badnes made known vnto all the world Lastly the sufferings of the Martyrs doth procure vnto them a greater measure of glorie in heauen but tyrants heretikes persecutors runne themselues out of breath and draw vpon themselues the greater damnation Q. How are we to arme and comfort our selues against this kind of death A. First they are blessed that die in the Lord and for the Lord they are glorious in Gods sight and are arayed in long white robes Secondly they do not lose their liues but find them and incomparably better them Luk. 9. Thirdly the sword toucheth the garment of the bodie but not the soule nor their faith for God herein dealeth with his children as the Persians in punishing some noble Personage for they take away his garment and his hat and hang them vp in some place and all to beat them as though they were the man himselfe so they by Gods ouer-ruling hand doe not touch our soules and our faith but beate onely the garment of our persons Fourthly they that die for Christ receiue some what of death that it beâ—al not wholâ— vnto them Lastly their innocent bloud which the persecutors haue shed and sucked crieth like the bloud of Abel to the Heauens for vengeance against them and they with the soules in the Apocalypse that were killed for the word of God crie with a lowd voice saying How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth and this their crie the iust Lord doth néeds must heare and regard Q What vse are we to make hereof A. First we must neuer promise to our selues long prosperity or immunitie from persecution but wee must prepare and strengthen our selues against the time of triall and martyrdome and though it bee not our lot alwaies to die for the Lord Iesu and his