no worke of nature but of grace regeneration Thirdly the séed and roote of grace in Gods elect is neuer wholy taken away for Gods gifts are without repentance and Christs intâ—…rcession for their encrease and preseruation in grace is alwayes effectuall Ioh. 11. v. 42. The Sick-man But my faith is often-times dead and without all life and motion how 〈◊〉 can I be assured of Gods mercy The Minister Thy faith is not extinct but only for the time ouer-clowded with the mist of sinne and couered vnder the ashes of infirmitie it is like to a trée which in 〈◊〉 winter season albeit it bring foorth neither 〈◊〉 flowre nor fruite yet it hath life and sâ—…ppe at the roote which 〈◊〉 the spring time will ascend vp and appeare Secondly God respecteth rather the qualitie of faith then the quantitie if it be a true faith though as little as a graine of Mustard séede God accepteth of it for one drop and dramme of faith is of mâ—…e force to saue then an Ocean sea of sinne and corruption to condemne Thirdly and lastly faith without present ioy and feeling is more forcible and preuailing then faith with it for it onely relyeth vpon Gods power truth and promises yea when God sheweth himselfe an enemie to vs and séemeth to kill vs we by it beléeue in God and by faith waite on him whereas it is an easie matter for a man in the apprehension of sensible comfort and ioy to beléeue The fourth obiection The sick-man But the fearfull iudgments of God such as of late years haue bin that most infâ—…tious and destroying pestilence the horrible and vn-matchable Gunne-powder treason the vnheard of breach of the sea and inundation of waters the late extreame and killing frost this present pinching and vnexpected dearth vnseasonable wether and many other publike and priuate iudgements vpon Church and common-wealth which I sée and heare of doe much dismay mée and cause me to doubt of Gods mercy Minister A. True it is that these and diuerse other punishments haue béene executed vpon vs for the neglect yea contempt of the blessed word of God and the powerfull ministerie of it for our want of zeale against the enimies of the truth for prophanation of the Sabboth for oppression of the poore for blasphemie for hypocrisie and for licentious liuing c. But notwithstanding if there be but one good man in a generation hée shall not for the multitude of transgressors be depriued of Gods mercies but finde comfort in the greatest plagues and punishments whatsoeuer Secondly though being once by faith ingrafted and incorporated into Christ yea and maried vnto Christ the author and fountaine of life and happinesse thou canst neuer miscarry nor perish For euen as the Disciples in the ship when a mighty storme for their triall and demonstration of Christs power was raised vp could not possibly perish the Lord of glory being there present in the ship so hauing Christ the Lord of glory dwelling in thine heart by his spirit how canst thou do amisse or why should thou doubt of Gods mercifull prouidence who ordereth all things for thy good The fift Obiection The sick man But my great vnworthinesse and vnthankfulnesse maketh me to suspect and feare that God will not performe that hée hath promised nor finish the good worke that he hath begun in me Minister A. This is indéed a gréeuous temptation yea the sorest of all others but this cannot hinder God from performing his promises For as the making of his couenant of grace with vs and the offer of his sauing promises vnto vs procéeded onely from his frée goodnesse and méere mercie without any respect to our workes or worthinesse so the accomplishing of his promises is to be onely ascribed to the same grace and goodnesse Thirdly as hath before bin particularized not the greatest â—…rmers and offenders in the old and new Testament haue euer by reason of their owne vnworthinesse bin denyed or depriued of Gods mercies but vpon confession of their sinnes desire of pardon and the purpose and beginning of amendment of life were pardoned and receiued into Gods euerlasting fauour Q. Is it necessarily then required of vs that we confesse and acknowledge our owne vnworthinesse A. Yes without question for hereby we are made capable of Gods mercies and blessings God doth depresse the proud and exalt the humble he filleth the hungry soule with goodnesse but the rich in their owne conceit onely hée sendeth away emptie Luke 1. 52. 15. and Christ was sent not to call the righteous in their owne opinion but sinners in their owne sense and confession to repentance Q. Séeing that God doth not simply forsake or cast off any for his vnworthinesse what vse make you of this point A. We must learne hence neuer to call Gods mercy truth and goodnesse into question but we must make it the foundation of our confidence and hope for it is vnchangeable infinite and euerlasting and thus dooing we shall haue no cause to feare euill but to looke to finde all good things in Christ our treasure husband and head The fourth Chapter Of Death and the cause of it Question VVHen the sick person is once perswaded of the pardon of his sinnes for the time past and present what further duty remaineth to be performed A. He is to be prepared and armed against the feare of death the assaults of Satan and the â—…errour of the last iudgement 〈◊〉 Q. Now that hée may bée prepared and armed against death what points are to be considered A. Seauen points specially I. what death is II. The certainty of it III. The causes and kindes of it IV. The exceptions that are taken against it V. The benefits of it VI. The preparation and furniture against it And VII what disposition and behauiour is required in death it selfe Of these in order Chapter the fift Of death his causes and kindes Question VVHat is death A. It is the taking away of life or the dissolution and separation of the soule from the body ordeined of God and for the punishment of sinne imposed vpon Adam and all his posteritie Rom. 6. 23. 1. Cor. 15. 21. Col. 2. 13. Q Doth God yet impose death as a punishment A. Yes for euery man sinneth and the very infante is not without originall corruption and therefore all must of necessity no persons order or degrée excepted at length die the temporall death Eccle. 3. ve 3. Psal. 49. v. 10. Heb 9. 27. Q. What is the procuring and deseruing cause of death Ans. Sinne whereby man brake Gods commandement Q. How was sinne first brought into the world A. Satan in the forme of a serpent perswaded Eue to eate of the forbidden aple Eue assenting to satan did eate of it and gaue it to Adam who harkned to her and thus they both of them sinned and brought death vpon themselues and all their posterity Q Why then were not Adam and
It is sufficient in it selfe but not in respect of our corrupt disposition for wee are to fauourable and partiall in â—…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 our eyes round vs in the eare bring our sinnes to our remâ—…mbrance Hoâ—…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 â—…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 done Secondly the brute and dumbe creatures are in their kind more sensitius of the bondage and corruption that 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 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 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 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 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 vnmeasurable mercies in Christ they are but few and finite For his mercies are infinite his compassions faile not and with him is pleâ—…teous redemption in so much as we may sée in Manasses the lost sonne Paul Mary Magdaâ—…ene and diuers others â—…here sin hath abounded grace hath a â—…ounded more Questi What further reasons haue you to euince and demonstrate the â—…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 fruâ—…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 inâ—…nded and effectuall for the calling conuersion and saluation of GODS elect 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 though they were as Crimson they shall be made as whitâ—… 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 prophane and irreligious that I shall fare the worse for their sake Minister Thou hast no cause to feare for the impenitencie of the whole world could not preiudice the saluation of Noah and 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 hâ—…e that wilfully closeth his eyes that hée may not behold the 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 yeâ—… and grose offenses Minister A. Déere brother be not discouraged 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
Eue immediately after their fall put to death An. First because the threatning of death was not absolute but included a condition of faith in Christ that was to be borne and that should breake the serpents head Secondly Adam and Eue incontinently vpon their fall became mortall in their bodies and accursed in their soules Thirdly God by his clemency and indulgence towards them would make a way to make knowne his mercie Quest. If all men by reason of sinne must néedes die why did not Enoch and Elias in the time of the old Testament die the death of all but were rapt aliue into heauen Ans. First their translation was extraordinary and proper to themselues onely Secondly they were figures and tipes of the generall resurrection Thirdly their translation was nothing els but an extraordinary death for they were changed in a moment from mortality to immortality Obiect But at the day of iudgement many shal be found aliue howe then can all men bee said to die Answ. All the elect at the sound of the trumpet shall in a moment bée changed from corruption to incorruption and from mortality to immortality which is a kinde of death Qu. Now seeing that sinne is the cause of death what vse are we to make of it Ans. Wee must bée mooued hereby to take notice of and acknowledge Gods seuere wrâ—…th against sinne and by consequence we must learne to hate and shun all kind of sinne The sixt Chapter Of the diuers sortes of death and of the degrees of spirituall death Question OF how many sorts is death A. Of two sorts â—…mely â—…ily or spirituall Q. What is bodily death An. It is the first death or the separation of the soule from the body Q. Is the particular time of bodily death made knowne to any directly before hand Ans. No for that time in respect of vs is most vncertaine and God hath reserued it in his owne power and disposition only Q. Why so Ans. That wée should not defer and put off our repentance from day to day but labour to be in a readinesse and waking yea and waiting for our Lords comming euery day Mark 13. v. 37. Q. What then may this present life in consideration of his short continuance and vncertaintie bée compared vnto Ans. To a vapor to smoake to a shaddow to a weauers shutle to grasse and to the flowre of the field which are of short and vncertaine continuance Qu. But why doe the children of God die this temporall death séeing that their sinnes which are the cause thereof are forgiuen A. First because their sinnes howsoeuer forgiuen are not wholy in regarde of the corruption and remainders of them taken away and abolished before death Secondly this corruptible flesh and bloud cannot inherite the kingdome of God 1. Cor. 15. 50. Thirdly that they may be in some sort made conformable to Christ his death Lastly that the godly may learne and finde by experience the difference betwéene this mortall life and that immortall glory in the world to come and that they may haue experience of Gods power in raysing vp the dead Q. What is spirituall death A. It is a separation of the whole man both in body and soule from the fauour and gratious fellowship of God and a subiecting of him to eternall condemnation and hell fire begun in this world and accomplished in the world to come Q. What is the cause of the spirituall death Ans. Sinne so farre foorth as it is ioyned with vnbeliefe and impenitencie for not sinne simply but sinne not repented of damneth Que. Are there degrées of spirituall death Ans. Yes there are thrée in number Q. What is the first degrée of spirituall death A. It is when a man by reason that his soule is depriued of spirituall life faith and repentance and for that his body is a fitte instrument to put any sinne in execution is subiect to Gods wrath and appointed to punishment Quest. What is the second degrée of it An. Condemnation or euerlasting forment whereby the soule immediatly after the departure of it out of the body is carried by the diuells into hell Quest. What is the third and last degrée of it An. When in the nay of iudgement the soule and body being reunited and ioyned together shall for euer-more féele Gods intollerable indignation and endure the vengeance of eternall death Quest. How can this last kinde of death be so called properly séeing that both the bodies and soules of the reprobate shall alwayes suruiue and remaine aâ—…ue Answ. That life is no true life for such an vnhappy condition deserueth rather to be called death then life for the damned are vniuersall excommunicated from the fauour and glory of GOD and are vtterly and for euer bereaued of all holynesse and happynesse Qu. Are Gods children fréed and exempted from these kindes of spirituall death An. Yea for they are deliuered from the first degrée of spirituall death by regeneration whereby they are renewed in all the part of their soules affections They are deliuered from the second kinde when their soules forthwith after their departure out of the bodie are carryed vp into heauen Apoc. 14. 13. The third degrée they are fréed from at the day of iudgement when both body and soule shall be glorified together and liue together for euer in heauen Q. Is it not good yea and the entrance into eternall blisse for the godly to dye A. Yes certainly for it is better to dwell with God then with men Secondly they hereby forth-with enter into the possession of euerlasting happinesse The sick-man Q But there are many fearefull accidents and occurrences to which the godly themselues are subiect in their sicknesses and deaths therefore how can it be good for Gods children to dye A. Propound and impart them vnto me and I will giue thée the best satisfaction that I can The sick-man 1. Obi. Death is the wages of sinne the curse of the lawe and the enimy of Christ and his children how then can it be good A. It is not such by it owne nature and in it selfe but it is changed and the property thereof is altered by Christ his death in so much that of a curse and punishment it is turned into a gentle and fatherly correction and is made a narrow entrance and a short cut into euerlasting life And in this last respect it may bée aptly compared to the redde sea which drowning the AEgiptians gaue a miraculous passage to Gods people into the blessed land of promise and euen so death which sendeth the reprobate spéedily to hell doth in a moment let in the godly into the kingdome of heauen Q. In what respects and considerations may death be said to be an enemy A. First in respect of the originall of it for the enuie of the deuill brought it into the world namely as an outward and remote cause Secondly because it is opposite to Gods promise
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 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. Châ—…st Iesus Dauid Ezechias prayâ—… against death therefore it is euill A. 〈◊〉 arâ—…ment follâ—…weth not For first Christ prayeâ—… not against death simply for â—…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 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 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 enouâ—…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 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 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 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 him for he absolâ—…ing vs what néede we wee feare satans assaults 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 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 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 Questi But what if a professour of 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
powers and abilities of his soule and body according to the rule of Gods word For the spirit and the word neuer â—…arre but the holy spirit breatheth in it and worketh by it Acts. 10. vers 44. and 45. Quâ—… 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 Thirâ—…ly in the gouernment of the 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 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 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 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 dâ—…th for it giueth no man warning will ouer-take him and hée will wish that hée had done it when it is too late 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 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 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 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 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 â—…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 secoâ—… 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 theâ—… 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 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 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 deâ—…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 chastiâ—…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. 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 sauâ—… 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 hodiâ—… 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 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 particulâ—…â—…uties 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 helpâ—…rs Q. What is the duty that concerneth â—…e siâ—…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 pâ—…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 â—…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 parâ—… of it Thirdly as the leprous person by 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 preacheâ—… 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 noâ—… 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 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 infectâ—… whom it pleaseth him as is to bee séene in all other infectious places whatsoeuer 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 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 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 aâ—…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 for the Lord according to the proportion of our thankefulnesse will shew mercy vpon vs more or lesse And thus much
Hee must as I before noted commaund his people that they learne 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 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 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 â—…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 praâ—…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 which is onely the outward instrument and messenger of the heart and God most of all looketh vnto the heart Secondly the very sighs and gronâ—…s of a repentant sinner are prayers as much accepted with God as if they had 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 benefâ—…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 liâ—… Ques What if GODS children in 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 frenâ—…es and vnséemely gestures and then no diuine matter is to bee expected from them but al are to be construâ—…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 duâ—…y which is to dye in faith The 2. Section Qu. What iâ—…â—…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 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 â—…ransitory thinges then in the life to come Ques What is it to die in obedience Ans. When a â—…an â—…s willing at Gods command to leaue â—…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 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 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 he was of the parents and therefore he will alike prouide for them Secondly if they séeke the kingdome of God first and make the Lord their sheapheard they shall want no good things and they shal be 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 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 meditate vpon heauenly and eternall thinge Thirdly Christ his kingdome is not of this world but is heauenly and the goods wherewith he enricheth his are spirituall