THE CHRISTIAN armory: WHEREIN IS CONTAINED ALL manner of spiritual munition, fit for secure Christians to arm themselves withal against Satan's assaults, and all other kind of crosses, temptations, troubles, and afflictions: CONTRIVED IN TWO Books, and handled pithily and plainly by way of Questions and Answers: BY THOMAS DRAXE, bachelor in Divinity. Hereunto is adjoined a Table of all the principal heads and branches comprised in each Chapter of the whole Treatise.  EPHES. 6.13. 
Take unto you the whole armour of God, that ye may be able to resist in the evil day; and having finished all things, to stand fast.  
¶ Imprinted at London by William Hall, for john Stepn, and are to be sold at his shop at the sign of S. Paul, at the West end of Paul's Church. 1611.   

not perpetual, and they in the meal-time, are not exempted from all evils▪ And what if in the greatest danger: some Joseph's, some daniel's, and some hester's, are both favoured and advanced? yet this is very rare and extraordinary. Therefore it behoved every servant of God, while she hat● time and means, to prepare an● arm himself against all future events and temptations; and for th● end to put on the girdle of constancy; and in the truth, to be ready to confess the Gospel of peace; to take unto himself the Shield of faith triumphant in Christ; to cover his head with the hope of salvation instead of an helmet; and with the sword of the spirit i. with testimonies of the scriptures, to offend and foil these spiritual Amalekites: and hereunto to adjoin fervent and continual prayers, without which all this spiritual armour will little avail. Thus doing, he shall find light in darkness, consolation in tribulation, power in weakness, and in all his trials, he shall be more than a triumpher in Christ. And for his further encouragement, let him remember, that in this warfare, the Lord jesus is the General; godly Kings and Princes the Colonels; the Nobles, judges, and justices, are the Captains; the Ministers of the Church, the Trumpeters and Sentinels; the Angels the assistants; God the judge, and Rewarder; and eternal glory, the monument & trophy of triumph. This preparation being so necessary, and the comforts so needful, and so abundantly set forth in the sacred scriptures; I have (according to my mediocrity) from thence chiefly, borrowed my spiritual armory, and have reduced and contrived the whole doctrine of it, into certain chapters and pithy grounds & propositions. And to the intent, that the Church of God should find comfort and profit by it, I thought good to publish it. And because you (most excellent Lady) are the Phoenix o● your sex, a glorious star in our firmament, and so full of princely piety, virtue and clemency; I have presumed to offer these my labours to your Grace's view, and to commend them to your Grace's patronage. For wherein should so noble a Lady in her young and flourishing years, more labour to excel, then to be a conqueress over sin and satan? For such holy beginnings, cannot but bring forth blessed conclusions.  
Vouchsafe therefore (most gracious Lady) to pardon my bold enterprise, and to shelter these my meditations under the wings of your Grace's favour. In humble desire, and comfortable expectation whereof, I commit your Grace to the blessed government of the highest Majesty. Coventry, March 30. 1611.  
Your Grace's ready to be commanded in all duty and service, THOMAS DRAXE.   

THE CHRIstian armory.  

CHAP. I. Of Man's offence and fall.  
Question.  
HOw came man, that was originally, and by his first creation, so honourable, holy and happy, to be so sinful, vile, and miserable?  
Answer.  
By reason of sin and the transgression of God's commandment, 
1. joh. 3.4. Rom. 5.14.  whereby he fell away from God, and lost his, former dignity, holiness, and happiness. Rom. 3.23.  
Q. What is sin?  
A. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breach of God's law; or, it is a declination, revolt, and apostasy from the love, 
1. joh. 3.8.  nature, communion, and will of God. Eph. 4. v. 18.  
Q. Who is the subject (or continent) of sin?  
A. The reasonable creature, that is, many of the Angels, 
jud. 6.  (for they kept not their first estate and purity) and mankind universally, 
1. Cor. 15.21.22.  no man excepted: for all men have sinned, and are deprived of the glory of God. Rom. 3.23.  
Q. Who is the author, or committe● of sin?  

1. Io. 1. v. 5.  A. Not God; for he is holiness itself, and there is in him no darkness, nor sin at all; for he doth not command nor commend, much less, instill and suggest sin, but condemn and punish it, as that which is most adverse and contrary to his own will and word: but man only, who in mind, will, and affections is wholly corrupted with sin, & by this means is become a vassal of Satan, 
Eph. 2. v. 2.  and guilty of everlasting damnation.  
Q. Into how many kinds is sin divided and distinguished?  
A. Into two kinds principally, namely, that poisonful corruption wherein man is conceived, and borne, which we call, Original sin; and that offence of action, which we term, Actual transgression.  
Q. What is Original sin?  
A. It is the leprous, 
Psal. 51.5. Gen. 8.21. Ioh 5 2. Gen. 6. v. 5.  contagious, & pestilent infection of nature, or an hereditary and natural corruption, which is successively by carnal generation derived and conveyed from Adam the root and common beginning of all mankind, unto all his posterity.  
Q By what names and epithets is it called in the scriptures?  
A. Amongst others, 
Rom. 8.6.  these are special names of it. First, it is called sin (absolutely) because it is the fountain of all sins.  
Secondly, it is termed The body of Sin, 
c. 7. v. 13  because all sins are included in it, and (as it were) in league with it; for upon occasion offered they break out.  
Thirdly, it is named, The Law of the members, because of the dominion of it, in, 
c. 7.  and over all our members: for all the parts and powers of our bodies, and souls, before regeneration obey it as a law, and it is entitled Rebellion in our members, because it doth by a continual practice strive and rebel against the law of God.  
Lastly, it hath the denomination of Flesh, 
Rom. 6.6. jam. 1. v. 15.  Gen. 6.3. of the old Adam, and of Concupiscence, which is an evil and inordinate desire and inclination.  
Q. What are the main parts of original corruption?  
A. Two: first loss and want of the first and original holiness in the whole man: Secondly, the presence of evil; or, a contagion and distempered disposition of all the parts and powers of soul and body.  
Q. What are the causes of original sin?  
A. Three; the one inward, and the other two outward.  
Q. What is the inward cause of it?  
A. The very law of nature, passing originally, and conveyed by carnal generation from one person to another.  
Q. What are the outward causes of it?  
A. Two: First, the actual sin of Adam and Eve, the first instruments & foundation of man's nature. Secondly, God's justice, imputing the transgression of our first parents to all their offspring and posterity.  
Q. Doth original sin, or concupiscence remain in the regenerate?  
A. Yes: for though the guilt and dominion of it be taken away, (for Christ through his bloody sufferings so hindereth the force and power of it, that it cannot condemn, and by his spirit so lesseneth and mortifieth it, 
Rom. 7.17  that it cannot tyrannize, nor domineer over them,) yet the corruption doth and will remain in them until death, and hereupon it is called sin dwelling (but not reigning) in the godly.  
Q. Why will God have original concupiscence to dwell and remain in those that are justified and sanctified?  
A. First, that they should the better perceive and feel the efficacy of grace, and of the spirit of Christ, who though he suffer this enemy to dwell in them, yet he doth so keep under, and captivate him in them, that he cannot reign in them, nor destroy them.  
Secondly, that they should find, and certainly know, that they can by no other means be justified in God's sight, then by Christ's perfect obedience apprehended of them by faith alone. 
Rom. 3. v. 24.   
Lastly, God will have them (for their exercise) to have an enemy unto their dying day, with whom they may always fight and combat, and whom by the grace of Christ they might foil in fight, 
Apoc. 3.4. 1. Tim. 4.8.  and by foiling they might procure to themselves the greater Crown of glory.  
Q. What use are we to make of Original sin?  
Ans. First, we must diligently mark and observe the motions & suggestions of it, whether arising from within us, or occasioned and caused from without us; and then we must not be glad, but grieve at them; neither cherish, but rather kill and crucify them. Let us therefore keep this enemy from virtuals, and cherish and strengthen the spirit against him: and let us watch and warily espy in what part he assayeth to make a sally and to assault us, and there let us by the contrary weapons resist him. Lastly, let us always flee unto the throne of grace, through jesus Christ▪ & we shall be relieved and rescued, and in the end gloriously delivered.  
Q. What was Adam's fall?  
A. A voluntary transgression of the first law and order that God ordained, whereby he fell always from God, lost his image, and betaine a slave to sin and Satan, and so exposed himself and all (that were to be borne of him and succeed him) to everlasting damnation.  
Q. What was the matter or object of Adam's sin?  
A. The eating of the forbidden fruit or apple. 
Gen. 3.6. & 7.   
Q. How could the eating of an apple (though never so much forbidden) deserve so great misery and punishment?  
A. We must not rate and esteem the offence by the baseness of the outward object, but by the unconceivable dignity of God's infinite majesty offended, and by the high contempt of God's strict prohibition. Lastly, this sin could be by no other means satisfied, nor God's wrath appeased, but by the unvaluable ransom of jesus Christ his death and obedience.  
Q. Who was the instrumental cause of Adam's fall?  
A. The Devil, who by the beauty and bait of an apple, 
Gen 3. v. 4.5.6.  and by lying suggestions, entice and draw him to disobedience.  
Q. What was the formal or inward cause of the fall of Adam?  
A. The blinding and corrupting of his mind, will, and affections, whereupon he believed not Gods threatenings, but willingly assented to Satan's temptation.  
Q. Did not God forsake our first Parents before their fall?  
A. Yes undoubtedly: for God by his power could have preserved them from fault and fall.  
Q. How did God leave & forsake them?  
A. First, by withdrawing from them (for he is bound and indebted to none) the sunshine of his knowledge & grace. Secondly, by denying them strengthening and confirming grace.  
Q. Why did God permit their fall?  
A That he might draw good out of evil, and might hereby make known the glory of his power and justice in the damnation of the reprobate, 
Rome 9.22.  and the glory of his mercy in the salvation of the elect.  
Q. What is the guilt of their sin?  
A. A firm and strait binding over, and endangering of himself, and all his posterity to eternal punishment.  
Q. How can it stand with God's justice so to impute Adam's sin and fall to all his posterity, that they must be punished and smart for it?  
A. It may, and doth stand with God's justice very well: for first, when Adam sinned, all his posterity & offspring was in his loins, from whom they were by the course of nature to issue, 
Rom. 5.16.  and therefore with him they received part of his guilt; for the sin of the head (so far forth as it is the head) is deservedly imputed to the whole body: as we may see the truth hereof in David, who, because he being a King, 
2. Chr. 21. v. 14.  & (in the pride of his heart) would needs number the people, threescore & ten thousand of his good subjects perished by the pestilence for it. Secondly, quia contrariorum contraria est ratio, we may evidently see and observe the certainty of this point by the contrary. For even as whatsoever Christ, as the head of all the elect, 
Eph. 2.6. Eph. 5. v. 26. & 27.  and Church, suffered and performed for the Church, is imputed to it: so whatsoever Adam as the stock-father, and beginning of mankind lost, is imputed to all his posterity: and no marvel, seeing that he represented all their persons, and did by his offence, as a certain gate, convey all that was evil in him to all that did, or ever should succeed him. Lastly, as Adam received the Image of God, that is, illumination, holiness, righteousness, for himself, and his posterity; so he lost it for himself and his offspring: and therefore as they should have been heirs of his happiness, commodities, and rewards if he had continued in his innocency; so since his fall, they must be partakers of his guilt, burden and punishment.  
Objection. But Adam's sin was proper to his own person, how then could it be imputed to his posterity?  
A. Adam in this action is not to be considered as a private person (for then he should have smarted for his own sin only,) but he must be esteemed as an active, and common beginning, yea, & as the root, head, and first instrument of mankind; and therefore what good he received from God, or what evil else where, he received it aswell for them that were to come of him, as for himself.  
Q. Is sin derived from the parents to the children?  
A. Yea verily, for the parents beget them, 
Psal. 51.5.  and their mothers conceive them in sin.  
Q. But how do parents convey, transfuse, and derive corruption into all their children?  
A. First by the law of generation, whereby one person begetteth another; or, by the seed and generation of the parents: for this is the instrument by which sin is derived: and therefore the seed of man being corrupted, so is, and needs must be the children also. For (according to the principles of nature) the begetter doth communicate his nature to the thing begotten.  
Secondly, this birth-infection invadeth the mind and understanding, and so stretcheth and extendeth itself to the whole body.  
Objection. 
Heb. 12. v. 9 Zach. 12.1.  How can parents by carnal generation infuse into & derive original corruption unto their children, seeing that by warrant of Scripture, and the consent of the most excellent Divines, both ancient & latter, the Parents do not beget, but God doth daily create new souls in the bodies prepared and fitted for them: but God is just, and cannot be the author of si●ne?  
A. Albeit God continually create new souls, and that without sin, yet he doth create them in weakness, and in the very moment of creation he forsaketh them and leaveth them, imputing Adam's sin unto them.  
Secondly, the soul receiveth contagion by the body in which it is seated: for as a precious and costly ointment is soon marred and corrupted, 
Simile  (as daily experience teacheth) by an unsweet and a fusty vessel: so is the soul corrupted by the sinful body.  
Lastly, the soul and body (by common consent and practise) bring forth sin; for there is so near a familiarity between them, that the one doth gratify the other.  
Q. But why doth God suffer sin to dwell and remain in the most holy and regenerate men that live in the earth?  
A. First, to humble and afflict them. Secondly, that they may know what sin bringeth them unto, and what grace affordeth. Lastly, that they may always run unto God for help and pardon.  
Q. What use are we to make of this derivative pollution?  
A. 1. Use. We must lay aside all pride and self-conceit, and with all humbleness, acknowledge our uncleanness.  
Secondly, we must not so curiously search how the fire of original sin came, as to be careful how to quench it; nay we must labour betimes to quench & put out the first sparkles of this fire, 
joh. 4.4.  lest if prevailing flame out and utterly consume us.  
Lastly, we must in this life be regenerate and borne anew of water and the holy Ghost, and therefore flee unto Christ our Saviour for pardon of our sins, and for further grace, or else we shall never enter into his kingdom.  
Q. What is the actual sin?  
A. Every thought, word, and deed, whether in committing evil, or in leaving good undone, that is against the will and law of God.  
Q. Whence floweth or proceedeth it?  
A. From the fountain and root of original corruption; for it is a derivative from it, and a fruit of it.  
Q. Doth it any way aggravate and increase original sin?  
A. Yes; for it daily increaseth the guilt and punishment of it, and (if faith & repentance prevent not) deserveth, and procureth the greater torment in hell, for as there are degrees of sin; 
Ma. 11.24. Luc. 12.47  so God in his justice hath accordingly appointed and ordained semblable degrees of punishment.  

Ephes. 4. vers. 18.  Q What is the cause of Actual sin?  
A. The next and immediate cause is man's corrupt mind, will, and affections: for these are the working instruments and command the action, and therefore as sparks proceed from the burning coals, as rust from the iron, and venom from the Asp; so doth actual sin flow from our sinful and degenerate nature.  
Q. What are the outward causes or occasions of Actual sin?  

Luk. 22. ver. 3.4.  A. Four specially: First, the suggestion and temptaton of the Devil, provoking and enticing men thereunto.  

Luk. 7.1.  Secondly, the scandals and bad examples of wicked men offending them.  

Matth. 13. vers. 21.  Thirdly, troubles and persecutions, through which many men are drawn to unjust practices, yea & to fall away from sound faith and true religion. 
Ibid. v. 22. 1. Tim. 6. ver. 17.   
Lastly, profits and pleasures, which drown men in destruction, and cause them to forget God and themselves.  
Q. How is Original sin to be distinguished from Actual transgression?  
A. Many ways: First original corruption is bred and borne in us and with us, but Actual sin is borne afterwards.  
Secondly, Original sin is the root, but Actual sin the fruit: Original sin the cause, but Actual the effect: Original sin is the mother, but Actual the daughter.  
Lastly, in Actual sin, the matter doth not remain but passeth away (for when a man hath committed blasphemy, adultery, murder, etc. the action forthwith ceaseth, though the offence of God, 
Rom. 3.11  and the guilt still remain) but in original sin, the matter manifestly remaineth; 
Rom. 7.18.  hereupon we naturally, yea and daily run and rush into sin, and are backward and untoward to the performance of any good thing that God requireth.   

CHAP. 2. Of the punishment of sin.  
Question.  
WHat followeth sin?  
A. Temporal and eternal punishment. 
Rom. 6.23   
Q. Are the temporal punishments of sin inflicted upon mankind, curses, satisfactions to God's justice, and the forerunners of everlasting damnation?  
A. They are such in their own nature and original, and such in all the reprobates, yea they are no other than curses to the elect so long as they are unregenerate and under the ministry of the Law. 
Gal. 3.10.  For cursed is he that doth not continue in all things that are written in the book of the Law to do them.  
Q. But what are these temporal plagues, and punishments to the believing and regenerate?  
A. They are not (to speak properly) the punishment of their sins, nor part of the eternal curse, and therefore no satisfactions to the rigour of God's justice: for Christ by his death and obedience hath fully satisfied his father's justice, removed from them the curse of the law, 
Gal. 3.13.  yea and delivered them, 
Heb. 2. ver 15.  which for fear of death were all their life time subject to bondage: 
Heb. 12. ver. 11.  they are therefore not curses, but corrections, not punishments, but preservatives unto them, and not the broad way that leadeth to destruction, 
2. Sam. 12.  but the narrow way that tendeth unto life. Act. 14.22.  
Q. But seeing that Christ hath made satisfaction for sin, 
Rom. 3. v. 25.26. 2 Cor. 5.19.  and their sins are not imputed to them, but pardoned, why doth not God as well (& eodem instanti) take away the chastisement, as the Sin?  
A. First, because certain seeds of corruption, certain sparkles of concupiscence, and certain roots of sin, in part abide, and will abide in them, so long as they live in this mortality, which Christ the Physician of our souls must needs correct, yea and mortify by the bitter pills, and purgations of affliction. Secondly, because the bitter memory of sin committed, remaineth in the minds of them that love God, 
2 Cor. 7. v. 11. Math. 14. v. 5. & 8.  which cannot but grieve and molest them.  
Thirdly, the wicked who are Satan's imps, and Gods rods, do always seek, and if they find, they take any occasion to vex and trouble God's children. Apoc. 12.12.  
Q. What instruction gather you hence?  
A. That man's nature is vile & unperfect, & that the sin that ariseth out of it, and from it, is very hateful, and horrible in God's sight; for he will not let it escape, and pass uncorrected in his dear Children, no, nor in the sucking Infants that are free from the committing of actual sin; 
Rom. 5. v. 14.  for they are subject to diseases, pains, and unto death, as well as men of years.   

CHAP. III. Of the Cross or Tribulation.  
Question.  
WHat is the Cross?  

Psal. 75.10. Math. 20.23. Luk. 9.23.  Ans. It is that cup or measure of affliction that God doth ordain and appoint out unto every one of his children that liveth in this world.  
Q. Is then no child of God exempted and freed from the Cross?  
A. No certainly, for every Christian hath the procuring cause of the cross. 1. Sin in himself, which cannot but much affect & afflict every child of God, who is troubled at nothing so much as at the offence of God.  
Secondly, 
Aug. ser. 45.  Vita nostra est bellum, non triumphus, our life is a warfare, and not a triumph. Et (cuiuslibet) Christiani vi●●, qui secundum evangelium vixerit, 
Max in ser. de Martyr.  crux est atque Martyrium: that is, the life of a Christian, who liveth according to the Gospel, is a Cross and Martyrdom.  
Q. What shall we judge of them that have experience of no Crosses, neither inward nor outward?  
A. They are Bastards, 
Heb. 12.8. Apoc. 13.19.  and no Sons of God, for God chastiseth every Son whom he loveth.  
Secondly, God doth not in mercy spare, and exempt them, but distrust them; neither doth he favour them but refuse them, and cassiere them as unprofitable, and unserviceable.  
Q. What use are we to make of this point?  
A. We must never vainly dream of the continuance of outward prosperity and happiness; for this is one of the peculiarities and prerogatives of the Church triumphant in heaven: but we must in our ease and prosperity, look for trouble, trial, and adversity, and prepare ourselves against it, that when it cometh, we may more holily and happily undergo, and overcome it.  
Q. Then the Cross is good and profitable for God's children, is it not?  
A. Yes, for God in his love, mercy and wisdom doth temper, 
Gen. 45. v. 4. & 5.  order, and dispose it to their temporal and eternal profit, 
2. Cor. 1.9.  peace and comfort. Hos. 5.15. jer. 31.18. Heb. 12.11 Psal. 50 5. joh. 15.2. For it is the School of experience, the Field of Patience, the wrestling place of glory, the life and reviving of God's graces, and (in a word) the exercise of a Conqueror.  
Q. For what special ends doth God exercise his children with the Cross?  
A. First, if they have fallen, or committed some gross sin, (as did David & others) God doth correct and chastise them for their amendment, 
1 Cor. 11.31.  and for the kill of pride, worldliness, licentiousness, and other sins sometime prevailing against them. For hereby the Lord removeth the mist of error from their eyes, that they may see their former follies and what is acceptable in God's sight: he hereby, as by a fire purifieth their hearts from the dross of corruption, and by this wind fanneth them from the chaff of vanity.  
Secondly, 
Psal. 119.67.  he snibbing and displing them for sins committed, doth prevent sin to come, and maketh them better to look to themselves for the time to come, 
joh. 5.14.  lest a worse thing happen unto them; 
Hos. 5.15.  yea, and more to depend upon him for grace, and supportance. And herein God may be compared to a skilful physician: for as the Physician sometime letteth a man blood, not that he should be sick, but to preserve him from sickness: so God doth now and then deprive and rid us of those delights, profits, and pleasures, which would otherwise be the matter, tinder and nourishment of sin in us.  
Thirdly, God doth hereby (as it were) bring them upon the stage and theatre, and make known to themselves and others, that they may be lights and guides of godliness to the dark and blind world, that they may be mirrors of admiration," and patterns of constancy and patience to the people: 
Comparisons.  For as the Mariner's skill is tried and made manifest in a tempest: the captains valour & wisdom in the battle: and the physicians experience and cunning in the curing of a desperate disease; so are the graces and virtues of the godly, and the sweet sent and perfume thereof made known in adversity. Afflictions to them are like unto the spring-showers, which cause the buds and blossoms of God's graces to appear and show forth themselves.  

Hos. 5.15. Psal 30.8.  Fourthly, God by afflictions doth exercise, cherish, revive, & increase his graces in them. For Crosses are (by God's gracious disposition) so many whetstones to sharpen the dull and blunt edge of their affections, so many bellowses to enkindle and increase in them the gifts and graces of God; and they are so many A●arams of his judgements to awaken them out of the sleep of security, and to prepare them against the spiritual battle. 
Ioh 9.3. Math. 8. v. 26. 2. Cor. 4.10.   
Fiftly, God by afflictions & crosses doth seasonably make known the glory of his power, truth, & goodness in their temporary and eternal help and deliverance.  
Lastly, God doth bring all their troubles to a final, and to a most blessed issue and conclusion: for he doth bring them through the red sea of affliction, 
Act. 14.23.  & through the wilderness of this world's temptations, unto the heavenly Canaan, where they have happy and everlasting rest.  
Q. But seeing that the most wicked and reprobate do suffer the same evils and troubles that God's children do in every particular (grief for sin, and persecution for Christ his sake, only excepted) why should not the ends, effects and events be the same in them as in the godly and elect?  
A. First, because the persons of the elect are accepted with God, they are the gold that is not consumed, 
Exo. 3. v. 2.  but made more pure and bright by afflictions fire; but the very persons of the reprobate are refused, being ordained to hatred, and they are as dross that is wholly consumed by the sire of affliction.  
Secondly, God did never in his everlasting counsel, purpose and intend to refine and reform by afflictions the vessels of wrath (for who then could resist his decree?) neither do the reprobates at any time, by pure means, and in an holy manner, endeavour the same.  
Thirdly, the reprobate being void of the spirit of grace and sanctification, do never in right manner acknowledge God's hand that striketh them; but with the impenitent thief that reviled Christ, 
jer. 5.3.  they fret and fume, they murmur and repine against God and his judgements.  
Lastly, the reprobates are made worse by afflictions; and their corruptions hereby more break out. For as the wind doth not suppress but increase the flaming fire, and as the oil (though a liquid matter) doth not cool the furnace, but the more heat it: so affliction and adversity doth not amend the unbelievers, but (through their own fault and corruption) make them the worse. Contrarily Gods children by reason of grace prevailing in them, do in their troubles comfortably call upon God, they patiently subject themselves to his correction: 
Heb. 4.16.  finally, they find help in time of need and praise God for it.  
Q. What motives have we unto patience?  

Luk. 21.19  A. First, we are commanded to possess our souls by our patience.  
Secondly, we have the example of God's Saints in all generations for our imitation; and therefore as God armed them with patience, so we must not doubt but he will us, if we beg it at his hand●.  
Thirdly, hereby we frustrate the expectation of our enemies, and are more than conquerors over them; 
Rom. 8.37  for in the spirit of zeal and strength, we challenge and defy them.  
Fourthly, we must remember that our sins have deserved far greater crosses and corrections (for every sin, seeing it is committed against an infinite Majesty, doth in it own nature deserve death) and therefore we must the more patiently endure smaller crosses.  
Fifthly, we by impatiency highly offend our God, and cause him to handle us more roughly, than he would otherwise do.  
Lastly, if we constantly wait God's leisure, and entreat his help, he will either increase our strength or decrease our cross, 
Psal. 37.  he will either amend us by it, or else end it.  
Q. What heavenly nepenthes or doctrine have you against the Cross?  
A. First, it proceedeth from the special providence and heavenly disposition of God, 
Isa. 45.7.  for he createth evil (namely, 
Lam. 3 37.  of punishment) who is he then that saith, and it cometh not to pass, 
Apoc. 3.19  and the Lord commandeth it not?  
Secondly, the cross is the ensign and ornament of God's children, 
Act. 14.22.  their cup, their part and portion, and the road way to heaven.  
Thirdly, the cross doth dead and destroy sin in us, and mortifieth evil affections. 
Similitudes.  It is like lightning and thunder to purge the corrupted air of our hearts and minds. It is a file to scour away rust from our souls, a purgation to expel ill humours, and like the gold smith's fire, to consume the dross of vanity in us.  
Fourthly, it doth exercise and cause to grow and increase the fruits of the spirit and the precious graces of faith, hope, love, 
A similitude.  repentance, patience: for as snow and frost by containing the inward heat in the earth and increasing it, causeth the seed cast into it to spring more prosperously: so the gifts and graces of God's children the more that by the cross they seem to be smothered and suppressed, the more they break forth and are increased.  
Fifthly, God will hereby try the faith of his children towards his majesty, their love towards their afflicted brethren, and their patience towards themselves.  
Sixthly, God is with his in trouble, in fire and water, 
Isa. 43.2.  he comforteth and strengtheneth them, he perfecteth his power in their infirmities, 
Psal 30.11.12.  and at length turneth their sighs into singing, their mourning into mirth, and their trouble into triumph.  
Lastly, 
Rom. 8.17.  the afflictions of this present life are not worthy of the glory that is to be revealed.  
Q. What duties are we to perform under the Cross?  
A. They either respect God, or our afflicted brethren.  
Q. What duties must we perform towards God?  
A. First, we must submit ourselves patiently unto his discipline and correction, 
Heb. 10.36.37.  otherwise if we strive and struggle against God, we offend him, and so increase our pain and trouble, no otherwise then he that struggleth with a burden on his shoulders, doth the more afflict and disease himself.  
Secondly, 
Psal 37.7.8.9.  we must repose our whole confidence in him, and wait his leisure until he have mercy on us.  

Psa. 115.1.  Lastly, when God hath delivered us, we must return unto him all the glory and praise of it: for this is the tribute that we owe unto him, and the impo●● that he requireth at our hands.  
Q. What duties must we perform to our afflicted brethren?  
A. First, we must neither judge wi●ked and ungodly men to be blessed and happy, because they live (for the present) in pomp, pleasure, and prosperity, nor falsely and foolishly censure & condemn the nation and generation of God's children (that sincerely serve him, and are dear unto him) by reason of their present adversities, maladies and miseries: for ordinarily) the wicked, in whom God hath no portion▪ receive all their pleasure and comfort in this life, & the godly here feel all their pain and suffer all their miseries, that the wicked in the world to come may inherit vengeance, and the godly eternal joy and happiness.  
Secondly, far be it from us to disdain, despite or despise God's children in tribulation, 
1. Cor. 2.26.  much less let us aggravate their afflictions, but let it be our practice to condole with them, to pity, pray for and refresh & relieve them. Heb. 13.3. Am. 6.6   

CHAP. FOUR Of common crosses, and particularly of war, foreign and domestical.  
Question.  
HOw are crosses to be divided and distinguished?  
A. They are either such public and private evils, which are common to God's children with the wicked, or such temptations, crosses and troubles that are proper and peculiar to God's servants.  
Q. Which are those public evils to which good men and evil are indifferently subject?  
A. War, plague, famine, oppression, losses, poverty, cozenage, or deceit, it.  
Q. With what comfortable persuasions shall we solace, and support ourselves in time of war?  
A. Albeit hostility and war is a sore judgement, 
1. Chr. 21.13.  and the sword be more grievous than either famine or pestilence, yet God's children want not their consolations. 
1 Chr. 21.13. Ezec. 14. v. 21. 1 Kin. 8.35 36.  For first, the sword of the enemy cometh not by chance, but by God's direction and appointment, and that not only for the trial and exercise of God's children, but for the punishment and destruction of his enemies.  
Secondly, the enemy's rage and fury is not of a boundless extent, but limited, restrained, & ordered by the divine providence for our good.  
Thirdly, though our enraged enemies do or may sometimes (yet not without God's permission) kill our bodies, 
Math. 10. v. 28.  yet they cannot kill our souls, nor deprive them of God's favour, and his kingdom.  
Fourthly, neither sword, war, nor persecution can part the godly from their indissoluble union with Christ, 
Rom. 8. v. 38.  nor take them out of God's hands and protection.  
Fiftly, if our cause be good, if the defence of ourselves be undertaken by advise and counsel, and withal we call upon God for valour, 
2 Ch. 20.15.  wisdom and victory, the success cannot be but good, neither need we fear the great multitude against us; for the battle is not ours, but the Lords.  
Sixtly, though God sometimes, (to show his justice, that he doth not wink at sin, but punish it) useth the enemy's malice in the temporal overthrow of his children, yet he doth withal show his mercy in rescuing and saving many, and in turning the punishment of sin in his children, into a medicine and sovereign salve.  
Lastly, God by the evils of war, will cause us more to desire peace and quietness, and when we have obtained it, the more to esteem it, and to be thankful to God for it. For as the night's darkness maketh the light of the Sun more desirable; as valleys set out the mountains, & the champion country commendeth the woodland: so doth war declare and make known the excellency of peace.  
Q. But what if in a lawful war and in a good quarrel, we now and then be foiled and overthrown, how shall we comfort ourselves? and what course shall we take?  
A. First, 
jos. 7. v. 21.  we must know that (by reason of Achans sin that had stolen a Babylonish garment, two hundred shekels of silver, and a wedge of gold,) the Israelites were put to flight by th● men of Ai: 
jud. 20. v. 21. & 25.  and the Beniamites twice overcame the Israelites that had a good cause, because they fought not in faith, nor repented them of their sins, as they did afterwards: wherefore we must repent us of our sins (before we go to war) and undertake the just defence of ourselves in humility, and not in presumption of mind.  
Secondly, though once, or the second time, we be overthrown in war, yet we must not be daunted and discouraged, 
Deut. ●0. v. 3. &. 4.  but only repent of sin, and seek help at God's hand, and God will go with us, and fight for us.  
Thirdly, God's children may (for their correction and trial) as well be foiled in fight in defence of a just cause and quarrel; as have ill success, and be crossed in other matters.  
Fourthly, the experience of our overthrows in battle, will make us more expert and advised for the time to come.  
Fiftly, (though for the time) we have lost the day; yet we must comfort our selves in this, that we have not lost our faith, our cause, our wisdom, our virtue, our noble resolution and fortitude, & therefore we must (against the next encounter) entreat the Lord to go out with our armies, and to guide and prosper us.  
Sixtly, it is better for us sometimes, to have the overthrow in war, then to triumph over our enemies: for if all things fall out according to our desires, we would soon put out of our hearts all fear of God, and grow secure, proud, and arrogant, ascribing all the glory of the victory not to God the only cause, & the only author of it, (for he alone is the Lord of hosts) but to the instrumental causes, and to ourselves only, and therefore God will by some foil and overthrow prevent this erroneous arrogancy.  
Seventhly, though we lose the day, & receive the overthrow in battle, 
Petrarch. de remediis utr. fort.  yet we have not lost the conscience of our good service, the liberty of our mind, nor the glory of our skill.  
Lastly, as the barrenness of the earth teacheth the husbandman skill, the often arising of storms add tempests, maketh the Pilot and Mariner wise to decline the annoyance of them, and frequent falls maketh the rider wary: So sundry foils & overthrows in battle, make Gods children more politic and provident, yea, & much more to humble themselves before God, and to implore and entreat his hand and help.  
Q What duties must we perform in the time of war and hostility?  
A. First, we are to be expert and old beaten soldiers in the spiritual battle against the world and wickedness, and against the Devil and death: 
Ephe. 6.13  and if herein we putting on the whole armour of God, quit ourselves like men, other wars shall neither terrify nor trouble us.  
Secondly, we must search the Scrip●tures, and by them examine the lawfulness of our defiance or resistance, and if ou● quarrel and conscience be good, the issue cannot be evil.  
Thirdly, we must not be careless and secure in the greatest peace and prosperity, seeing that wars come many times when they are least dreaded or doubted.  

judge 7.3.  Fourthly, the Captains and soldiers must be trained up in the feats of war, 
Deu 20.3.4.  and in all policies & stratagems, they must be valorous: the Ministers must exhort them to be courageous in God's cause, and they must call upon God, and depend upon his power and promise for success, and then all shall go well with them. And what if their bodies be slain? yet the truth still remaineth, and their souls shall live for ever.  
Lastly, the Princes, Ministers, and people at home must renew their faith, and repentance, and their covenant with God, and then the enemies shall fall before them.  
Q. How shall the servants of God comfort themselves against civil war?  
A. 
Mat 24.6.7.  First, that this evil cometh from God in his justice: for when the greater sort refuse to make their peace with God, and to reconcile themselves to Christ, and when they despise the doctrine of salvation, God doth so forsake them, that they by uproars and mutual dissensions devour and destroy one another.  
Secondly, it is a common evil, and therefore the more patiently to be endured.  
Thirdly, God hath defined and determined the beginning, manner, and end of it, and doth try and exercise only those that are his children by it.  
Fourthly, as all worldly things are mortal and mutable, so have Cities, and great States and Kingdoms their maladies, and diseases, creeping and growing upon them, wherefore private grudges and civil wars often befall them.  
Fiftly, in what places now are goodly and fair towns, and cities, there have been in times past, woods, forests, wildernesses, and so may and will be hereafter.  
Lastly, a resolved Christian that seeth civil wars in their true face and hue, putteth away childish fear, 
Lipsius' de Co●st.  and is no more broken at them, than the house top is with the hail dashing against it.  
Q. What duties are we to perform in time of civil war?  
A. First, let us not abuse our present peace and prosperity when we enjoy it.  
Secondly, it behoveth us to bewail, and forsake our sins, that bring all these evils into the world.  
Thirdly, we must be wary and provident that we be not so many firebrands to nourish the flame of civil contention, lest we smart for our folly, an● when it is once begun, we must endeavour by supplication, rebukes, admonitions, threatenings, and promises to suppress and quench it.  
Fourthly, if we must, or needs will take parts, than it is our wisdom, and justice to take part with the best cause & persons, and to pray unto God for counsel and assistance: 
2 Ch. 14.11  and then God can & will give victory (when it pleaseth him) as well by a few, as by many.  
Fiftly, let us beseech the almighty to grant repentance to the authors of it, and to save our country.  
Lastly, for as much as civil wars proceed from the ignorance of Christ, & from the contempt and disobedience of the Gospel, we must for the ceasing and removal of this evil, make our peace with God and entertain his word with more delight and devotion.   

CHAP. VI Of the Plague or Pestilence.  
Question.  
IS the plague and pestilence of our time, contagious & infections?  
A. Yes, questionless: for first as the leprosy amongst the jews infected not only men's persons, but also their garments, and their very habitations: so doth the plague, as experience proveth it.  

2. Sam. 24.17.  Secondly, although the plague be Gods special hand, and his destroying Angel, yet it cometh not immediately by the sensible touch of an heavenly Angel; for if it did so come, it were extreme vanity, and madness itself, to shun the infected persons and places; but (ordinarily) by outward means and occasions: this to be true, experience teacheth, that very many by declining the infected places and persons, have been saved and preserved.  
Thirdly, sundry persons not infected, have been so kept by physic preservatives; and many infected persons have been cured by medicines and plasters; but if God had immediately strucken them from heaven, 
2. Sam. 24.15  (as he did 70000. of David's people) they had all died without recovery.  
Q. But why are not all tainted and infected that live amongst the visited parties and persons?  
A. First, all persons are not (by reason of their natural constitution▪) apt to take the infection. Secondly, God so ruleth and restraineth the plague, that it shall touch none, nor in any further degree than God hath appointed. Lastly, the execution of charitable duties about the visited, preserveth many, and fervent prayer delivereth sundry persons.  
Q. Is it lawful for any man to flee the infection?  
A. Yes: for albeit Magistrates, necessary officers, and they that are pastors of the visited congregations may not flee, yet they that either are fearful, or freed from their ordinary calling, (for they are not bound, being in no public, and necessary office) may lawfully flee: for first a man may preserve himself by flight, so that he nothing hurt another, A man may shun dangers of the like nature as war, famine, waters, fires, and why not then this judgement?  
Thirdly, there is less danger of infection, when the concourse of people is abated and diminished.  
1. Objection. They that fly cannot but distrust Gods watchful providence.  
A. The fault is not in the action, but in the person, because he distrusteth.  
2. Objection. Ob. But it is offensive for a man ●o flee.  
A. The offence is taken and not given.  
3. Objection. Ob. Whatsoever is against the rule of charity is unlawful: but to flee, and so forsake our neighbour, is against the rule of charity, ergo.  
A. Our neighbour is not forsaken so long as he wanteth the help neither of Magistrate, nor of kinsfolk, and other friends.  
4. Objection. 
Mat. 25. v. 43.  Ob. But we are to visit the sick, & that by God's commandment.  
A. Leprous persons were excepted amongst the jews, and why not then the plaguy persons in our days? seeing that this disease is no less contagious.  
Q. What is the duty of them that flee?  
A. First, they must seriously repent of their sins, else God will correct them in some other kind (if not in this).  
Secondly, they must earnestly entreat the Lord by prayer to stay his heavy hand, and to be merciful to the visited.  
Lastly, they must willingly contribute money to the visited.  
Q. What is the duty of them that abide at home?  
A. They must not be secure and desperate (for oftentimes, God's most excellent servants are not only tainted & infected with, but also die of the plague) but humble themselves under God's hand, and endeavour by prayer & repentance to pacify and put away God's displeasure.  
Secondly, they ought not censoriouslie to condemn, but charitably to judge of them that fly from infected places and persons: for, many of them are not tied to be resident by any special calling, and many (specially those that live by their labours and by their trades) have no sufficient means at home to maintain them and theirs withal.  
Q. Why doth God sometimes in one Country, or other, cut down and destroy so many thousands of men, by the sword of plague and pestilence?  
A. First, if God, now and then should not take this strict course, the number of men, (especially amongst Turks, Papists, Pagans,) would exceed: for ordinarily men are faster borne than they die, and hereupon God thrusteth in his reaping hook, and cutteth down certain thousands, when the places where they live and are resident, could not otherwise well contain, much less maintain them.  
Secondly, to snib and control the pride and presumption of such, who (with David when he numbered the people) glory and rest in their multitudes & millions: 
2. Sam. 24. v. 1. & 15.  hereupon he to repress their vain confidence, and to cure general and desperate sins, abateth and lesseneth those numbers and multitudes.  
Q. What meditations are meet for to comfort God's children in the time of a general infection by the plague or pestilence?  
A. First, the plague is not casual & contingent, but is from God and in his disposition, so that none die and depart this life, sooner or latter, in greater or smaller number than God permitteth and hath preordaianed.  
Secondly, in the time of the old Testament, in the time of the Apostles, and in every age since, (in one place, part, province or other) Gods dearest servants have felt the contagion and noisomeness of it, and sundry of them have died of this visitation.  
Thirdly, it is a more mild, gentle, and sufferable chastisement, than either war or famine: for in the beginning, progress and disposition of it, God rather worketh by himself then useth the ministry of men, and who in judgement remembreth mercy; but men when they are made the instruments to chastise us, so follow the violent stream of their own corrupt affections, that they show themselves destitute and deprived of all mercy and moderation.  
Fourthly, when God doth by the plague correct us, he will try and prove our faith in his powerful and gracious providence: our tender compassion towards our distressed brethren, and our thankfulness towards them that either by public authority, or, of their charitable disposition attend upon us, and that minister to our necessities.  
Fifthly, God doth in the greatest infection when the plague most rageth, preserve very many, and especially those that are employed about charitable offices which concern the visited.  
Lastly, God's children that die by this visitation are as blessed as they that 〈◊〉 by the common course of nature; for the Angels carry their souls into Abraham's bosom.  
Q. What duties are the visited persons to perform?  
A. First, they must commend themselves to God, who will for Christ his sake, be merciful unto them.  
Secondly, they must (whiles that there is any hope of life, and whiles they have opportunity) use preservatives, medicines, physic, restoratives, (for so did Ezechias:) but if they perceive the fatal hour to be come, they must willingly, and confidently commend their spirits into God's hands.  
Thirdly, if they be parents and masters of families, they must exhort their children, kinsfolk and servants, to the profession and practice of godliness and virtue: for the last words that such utter, do (commonly) leave the deepest impression in the hearts and minds of their chlidrens, friends and servants.  
Lastly, it they recover of the plague, they must be thankful unto God, 
Psal. 66. v. 14.  pay unto him the vows which their lips have promised and their mouth hath spoken in affliction; and for the time to come they must fear afterclaps, and beware lest a worse thing do hereafter befall them.   

CHAP. VI Of dearth and famine.  
Question.  
WHat is famine?  
A. God's scourge, for manifest and notorious sins and enormities.  
Q. Who is the inflicter of it?  
A. God: for it cometh not by fortune or chance, 
Psal. 107.34. Psa. 105 16 Amos 4.6.  but God calleth for it, a● may appear by infinite places of Scripture. 2. Chron. 7. vers. 13. Deut. 28.38 jer. 14.16.  
Q. What are the outward means, causes and instruments of dearth and famine?  
A. They are divers; as sometimes ba●cennesse of the ground, sometimes drought and heat (as in judeo and those Easterly countries) sometimes (as in our nation of England) unseasonable weather and immoderate rain, sometimes the Canker, the Palmer worm, the Grasshopper, sometimes hail, storms, whirlwinds, and oftentimes war and hostility; lastly, surfeiting, drunkenkennes pride, or excess in meat, drink, apparel in all ranks and orders of men.  
Q. Who are principal outward means to increase dearth and famine?  
A. Amongst the rest, enclosers of ground, when they convert so much a●able ground into pasture▪ that there is not ground enough for tillage. Secondly, monopolists or engrossers. Thirdly, badggers & forestallers. Fourthly, hoarders of Corne. Fifthly, transporters of it beyond the Seas. Lastly, oppressors of the poor, namely such as either deny them their wages, or take and retain their pawns & pledges, or those that upon advantage of the poorman's distress, buy his land, goods, living, etc.  
Q. What is the deserving and procuring cause of dearth and famine?  
A. Sin and disobedience in general.  
Q. What are the particular sins which move the Lord to send dearth & famine?  
Ans. First, 
Leu. 25.14.  Idolatry and corruption of God's service and worship, Deut. 28. 11.  
Secondly, Atheism, and the contempt of Preaching, jer. 11.21.22.  
Thirdly, when men being addicted to the world and their own gain, 
Agg. 2.4.9.  do altogether neglect the building of God's house, & the reformation of his Church.  
Fourthly, Perjury, false oaths, and the breaking of lawful oaths.  
Fiftly, 
Esa. 5.9.10.11.  covetousness, oppression of the poor, and enclosing of the common grounds.  

jer. 34.  Sixthly, cruelty towards the poor● and the wronging of them by fals● weights and measures, Micah. 6.10.  
Seventhly, pride in Princes and Ruler's, 2. Sam. 24.  
Eightly, surfeiting and drunkenness. joel 1, 5.  

Mal. 3.9.10.11.  Lastly, neglect of tith-paying and of maintaining the holy Ministry.  
Q. Why doth God this way sundry times try and chastise his own children who do not sin contemptuously, o● with an high hand as wicked men do?  
A. First, there is natural corruption in them, which deserveth this chastisement, especially when (as sometimes it cometh to pass) it breaketh out into blains and gross sins.  
Secondly, God by correcting them in their bodies, preventeth in them more grievous enormities, and saveth them from eternal destruction.  
Q. What use is to be made hereof?  
A. Let the wicked and profane tremble, fear, and betimes return unto God: for if God correct small faults so sharply in his own dear children, how much more will he punish them that sin so presumptuously?  
Q. What spiritual meditations are necessary to comfort our souls in time of dearth and famine?  
A. These (or the like) following. First, we must know that it is God's hand, and that it cometh not by the will of man, much less by chance: and therefore we must repent and patiently endure this correction.  
Secondly, God by dearth and scarcity doth prevent his children from committing many sins; such as are riot, excess, gluttony, drunkenness: for as a Physician letteth his patient blood, to prevent diseases in him: so dealeth God with his children in this chastisement.  
Thirdly, God in the time of dearth doth not pine and starve, 
Ps. 33.19. Prou. 10.3  but provide for, and quicken his children and servants. Thus in time of famine, God made joseph the means to nourish his father jacob, and his brethren. Thus he fed Elias by an Angel, yea by a ravenous Raven: thus he multiplied the oil and meal to the poor widow of Sarepta: 
Luk. 4.26.  thus for forty years space he fed the Israelites in the wilderness with Manna from heaven: thus God provided for Elimeleks, his wife and children, and for the noble Sunamite, and no marvel: for if God feed the fowls of heaven, ye● the young Ravens that cry unto him, 
Ps. 147 9 Luk. 15.17.  how much more will he feed his sons and servants?  
Fourthly, neither in this, nor any other evil, will God tempt them abo●● their strength, for he intendeth their reformation, and not their ruin: but i● they repent and pray unto him, 
Psal. 34.19.  he will mitigate, if not remove the dearth and famine, and in the mean time feed them.  
Fifthly, if God keep them sho●● of these earthly things, yet he giveth them far greater gifts, namely, faith, hope, charity, assurance of salvation, etc.  
Lastly, if God sometimes permit their bodies to pine, (as we have an example in Lazarus, and in some of the persecuted Israelites, 
Heb. 11.37.  in the time of Antiochus) yet he doth sustain their spirits with patience and feed their souls to salvation with the hidden Manna of his word.  
Q. What duties are there in such ● distress to be practised?  
A. First, we must confess, acknowledge▪ and bewail our sins, 
joel 2.13.  the cause thereof: we must beware that we contemn not God's word, nor abuse his good creatures; and we must withal entreat the Lord to lessen or take away this plague, and (in the mean time,) suffer this correction with patience and thankfulness.  
Secondly, if all outward helps fail us, yet let us hold fast the hope of mercy and salvation, and then we shall find ease and refreshment in our troubles.  
Thirdly, Ministers and Preachers must endeavour to make the people to feel the grievousness of the calamity, to stir them up to repentance and patience, and exhort the rich to liberality.  
Fourthly, rich men must regard, pity, and relieve the poor, they must sacrifice on these altars, they must fill these empty vessels, and let the fountain of their liberality run out unto them.  
Lastly, magistrates and rulers, must not only provide against dearth, 
Neh. 5.10.  but also suppress monopolists, engrossers, badgers, transporters of grain, hoarders of corn, etc. for Vae illis, etc. Hi sunt mercatores humanarum calamitatum: that is, woe unto them that enhance the price of victuals, for they are hucksters of human miseries.   

CHAP. VII. Of Oppression, Worldly losses, Poverty.  
Question.  
WHat comfortable theorems doth God's word afford us against wrong, injury, and oppression?  
A. First, it is the part of good men (rather) to suffer injury, then to offer it.  
Secondly, the wrong done, redoundeth to the hurt of him that doth it.  
Thirdly, if men cannot, or will not right us, 
1. Thes. 4.6  yet our God can and will avenge such indignities: and therefore we must commit & commend our cause unto him, yea and wait his leisure.  
Fourthly, we have the Saints of God for our companions herein: an● therefore we may not judge ourselves forsaken, as those that are singled out to these abuses.  
Fifthly, 
Act. 7.3.  if God's people do but sigh and groan under their burden, he will come down, yea and ease and deliver them.  
Sixthly, 
Eccl. 7.9.  oppression maketh a wise man mad.  
Seventhly, oppression of the innocent and the indignities offered to just men, 
jam. 5.4.  enter into the ears of the Lord of hosts, and cry to heaven for vengeance.  
Seventhly, they that defraud and oppress others, must look to receive the like measure again in God's powerful justice.  
Eighthly, God will hereby try and prove whether that we will bless them that curse us, and he will have our virtues of love and patience, to be more eminent and conspicuous. But if we carry a cankered affection, and (especially) if we will requite evil with evil, then doth God discover unto us our corruption, which we must labour to pull out, if we will be the masters and conquerors of it.  
Lastly, we must meditate upon God's gracious promises, and his just and wise providence, which will be a means to keep us from all impatience and desire of revenge.  
Q. What duties are the wronged and oppressed to perform?  
A. First, if we would redress a wrong, we must forget it.  
Secondly; we must make the judges, justices, 
Luk. 18.3. Rom. 12.20.  and Christian magistrate, the revengers of our wrongs: but if they fail us, we must commit it to God, to whom vengeance belongeth, and he will right us.  
Thirdly, we must labour to be innocent as Doves, we must hurt none, but strive to do good to all, and the more innocent we are, the more ease and peace shall we find in our own souls.  
Fourthly, if in a country we see the oppression of the poor, 
Eccl. 5.7.  and the defrauding of judgement and justice, we must not be astonished at the matter: for on● high that is above the high taketh notice of it, nay the highest is above them, (that is) God which is in heaven, and doth excel all men's greatness, far more incomparably, than the greatest Monarch surpasseth the meanest vassal or subject, and he doth with infinite eyes, behold and view all things. Ezech. 1.18. Zach. 3.9. & 4.9.  
Lastly, we must, whatin us lieth, and what we may with the testimony of a good conscience, defend others from wrong and oppression, and then God will stir up them that shall defend us.  
Q. How shall a Christian in poverty, and in want of outward necessary things, resolve and comfort himself?  
A. Albeit poverty is in itself, a vile and miserable state of life, by reason of the want of necessary money and riches, yet there are manifold meditations wherein the child of God is to comfort himself, as for example.  
First, poverty is to God's child not a bane, but a blessing, not a curse, but a correction: for Christ himself our blessed Saviour was borne poor, 
2. Cor. 8.9.  lived poor, died poor, and that to make us rich; and shall we take that lot grievously, whereby we may be made conformable to Christ, and grow rich in grace?  
Secondly, 
Apoc. 21.7  every Christian is rich, & with Christ a Lord and possessor of heaven and earth, and of all the riches therein contained, and how then can he be poor?  
Thirdly, he that is rich in grace, hath the true treasure of eternal life in his heart, and therefore he cannot be poor.  
Fourthly, we lie, and live in great 〈◊〉 and security; for we are freed and disburdened from many cares, fears, and dangers: we need not fear the hurts of fire and water; feigned friends, and fawning parasites, shall not eat us up, ill servants shall not pilfer, and purloins from us, nor run away with our goods, neither shall we stand in danger of thieves and robbers; to all which inconveniences the rich are exposed and subject.  
Fiftly, we want many occasions of infection, and provocations unto evil: for many men are no longer good than they are poor, and therefore God denieth us riches which we would abuse to pride, vanity, covetousness, oppression, and usury.  
Sixtly, if we be content, few things are wanting, for nature is content with a little, it desireth only bread and water; and he is not poor that liveth according to nature; but a covetous worldling always is bare and needy, and wanteth that he hath.  
Seventhly, to a rich man all mediocrity is sufficient, for he is rich being content with his own: and he is a good scholar and proficient in Christ his school, 
Phil. 4. v. 12. & 13.  having learned with S. Paul as well to want, as to abound, and that which he wanteth, labour, virtue, and learning will supply.  
Eightly, poverty is a touchstone, and discovereth who are faithful friends, and who are false: who are hollow, and who are holy: for a poor man is commonly contemned, and he will soon shrink from us, that seeketh not us but ours.  
Ninthly, 
Pro. 30.8.  God that giveth us life which is the principal, will (for the necessary sustenance of it) give us daily bread, 
Psal. 23.1.  which is the less principal; he is our father, and will feed us, and he is our shepherd, and will suffer us to want nothing that is convenient for us.  
Tenthly, Christ is our Lord, and we are his servants, and therefore he will not forsake us, but furnish us with things needful: for if he provided for the 12. Apostles, his family, when he was in poor estate on the earth; how much more will he provide for us being in glory, and in the actual possession of heaven and earth?  
eleventhly, 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 ma●● but if it were simply bonum, it we● bonum common, whereof wicked 〈◊〉 ordinarily more partake then Go●● children.  
Twelfthly, it is better to be counted religious then rich, and poor then profane and impious; for poverty, religion, and blessedness, may possibly & happily concur, but riches cannot make the possessor blessed; and riches and godliness do but rarely consort and meet together in one and the same subject & person.  
Thirteenthly, riches commonly do corrupt and effeminate the mind, they like thorns choke the seed of God's word; they are the matter and fuel of riot, excess, covetousness, and vanity: for they do not banish them away, but beget them; nor extenuate them, but increase them; neither do they take away necessities, but cause them; and therefore we have no such reason to lament the lo●● of them, or to be so eagerly set upon them, but rather to lament our sins, the cause of all our misery.  
Fourtéenthly, what though thou now be poor, yet God may hereafter enrich and advance thee, 
Psal. 113.7.8.  (as he did Job, David, and divers others) for he raiseth the needy out of the dust, and lifteth up the poor out of the dung, that he may set him with the princes of his people, etc.  
Lastly, the poorer that we are in life, the more joyful shall we be in death: for no man liveth so poorly, that would not desire to have lived more poorly when he dieth, for he must needs part with all, and render an account to God how he hath gotten, kept, and disposed all his goods.  
Q What use are we to make of poverty? or how are we to demean ourselves in it?  
A. First, we must remember that heaven is our country and kingdom, and that this life is but a pilgrimage, and the earth a place of banishment; and therefore we must not cark and care, 
Col. 3.1.  toil, and moil for the things of this world, but seek the things above, and rather labour to be rich in grace, then in goods.  
Secondly, the poorer that we are, let us be so much the more humble, and by prayer and faith purchase and hold 〈◊〉 Christ that rich pearl and hidden treasure, whereof we read in the Gospel, 
Math. 13.44.  ● then we can never be poor.  
Thirdly, let us not contemn, mu●● less condemn any person for his pe●ry and poverty; for than we shall many times magnify the wicked & condemn the generation of God's children, 
Psal. 73.15  wh● (for the most part) are poor in these outward things; yea and we may hereby 〈◊〉 provoke God to displeasure, that he in his justice will press us with their burdens, and leave us heartless & helpless in our distress.  
Lastly, if we want outward helps, we must desire God to supply our wants, ● withal apply our wits to those arts o●e● which chance hath no power, and which can never be lost; we must get godliness and virtue; which will procure riches, but riches cannot procure them.  
Q. Comforts and directions for them that either feel or fear poverty by reason of the multitude of children.  
A. First, many poor men have had many children, and have maintained a great family, and that competently, and joyfully.  
Secondly, he that feedeth the birds, fowls, and beasts, will feed parents and children, so they can believe and depend upon him; and he that giveth life, will not deny daily bread.  
Thirdly, if the bringing up of many children be troublesome unto thee, remember that no man liveth without some trouble: and admit thou hadst no children, yet other cares would succeed in and possess their places.  
Fourthly, if thou want portions to bestow on thy sons and daughters, God that is all-sufficient, will in time provide for them: for as he hath given them wit, and means to live, so he will give them convenient portions.  
Fifthly, children are thy riches, and how canst thou be poor amongst thy riches and part of thy happiness? And hereupon jacob calleth them the children that God of his grace had given him: 
Gen. 33.5.  for if thou account thy oxen, sheep, beasts, bees, manservants, and maidservants for part of thy riches, shall not thy sons and daughters much more be thus esteemed and justly accounted?  
Sixthly, this is a kind of power and dominion, to have many children; and these are like so many arrows to shoot at their parents enemies, and so many pensioners to defend and guard thy person.  
Seventhly, good children are the solace and ornament of their parents, the ease of their labours, the renewing of their age: and what if for the present they be poor, they may in time arise to such dignity and promotion, that they (after the example of joseph) may relieve and nourish their parents, brethren, kinsfolks.  
Lastly, the children of Kings, Princes, and great potentates, live not better, longer, more contentedly, nor more safely, holily, & happily then poor men's children: for gentry and greatness doth not make them better, but many times puffeth them up, and maketh them more loose and licentious.  
Q. What use is to be made hereof?  
A. First, thou being a poor man, must live within compass, and cut thy coat according to thy cloth, and then the less will suffice thee.  
Secondly, if thy daughters have no jointures, thou must endeavour to bring them up in virtue, learning, and commendable qualities in Arts, that not so much their money, as their modesty, their riches, as their religion, nor their wealth, as their wisdom may be desired: for virtue maketh their marriage happy, and then they shall be matched with good men, where they shall live more honestly and contentedly, then if they were married to Kings and Princes.  
Lastly, thou must joy in the number of children, for they are the renewing of immortality, and the preservation of thy name.  
Q. What comforts are there against baseness and meanness of parentage?  
A. First, God doth call to the state of grace, yea and (many times) to dignity and honour in this world, as well the mean as the mighty, and the easily descended as the honourable and noble: for he is no respecter of persons.  
Secondly, a man meanly descended, if he be learned, religious, virtuous, is the cause of nobility to his posterity, which his parents never gave him; he is the founder of their glory, and his virtues are more conspicuous and eminent.  
Thirdly, virtue only is true nobility, and therefore we must not seek from what root a man springeth, as of what disposition he is of.  
Fourthly, our baptism and new birth by faith and repentance, maketh us truly noble and honourable before God, as it did the Prophets and Apostles and others, and it taketh away all note and imputation of mean birth.  
Q. Propound some comforts for a regenerate man that is basely and unhonestly borne.  
A. First, some basely descended have been blessed and great instruments of good, as judas, jepta, and Constantine the great.  
Secondly, he must live well, and then he shall die well.  
Thirdly, his first deformity is washed away in the beginning of life, by the sacred water of Baptism; for he hath God for his father, and the Church for his Mother.  
Fourthly, his parent's sin doth not corrupt him, except he be guilty of the same; for they shall answer for their own sins: 
Ezech. 18.20.  for God doth not impute the iniquity of the father to the child, nor the iniquity of the child to the father.  
Fiftly, he must seek for good things in himself, and not out of it.  
Sixthly, let him live more holily and chastely, and he shall cover his parent's shame.  
Seventhly, he being borne against the laws, let him do nothing against them, but do all things according to them.  
Eighthly, let other men judge of his descent, he only shall render a reason of his behaviour and life; therefore let him beware that he add no worse thing to it.  
Ninthly, the sweetness of his manners, and the renown of his life, shall wipe out, not only the spots: but also all remembrance of his unhonest birth: for if virtue extol him, his mean birth cannot depress him.  
Lastly, seeing that his parents have blemished and stained his birth, let him live well and he shall die well: he hath reason to be more humble and not more heavy; for his own virtues and religious behaviour▪ will make him more glorious than the imputation of base birth can make him reproachful.  
Q. Why doth God suffer his dear children to undergo so many losses, to be undone by fires, floods, inundations, of waters: yea and by thieves, robbers, pirates, cozeners and ill servants, to be spoiled and deprived of their goods?  
Ans. First, to free them from the love of money, and of these outward things, which otherwise would work their ruin, for many more have perished by reason of riches, then by the temptation of poverty.  
Secondly, God hereby preventeth many sins, into which otherwise they would sink: for as a father taketh ● sword or a naked knife from his child, lest he should hurt himself, so God by these above named means bereaveth his children of riches, which they otherwise would pervert to pride, ostentatition, covetousness, oppression and usury.  
Thirdly, he would not have them to trust in these transitory trifling and uncertain things, 
1. Tim. 6.17.  but to trust in him only, who giveth his all things abundantly to enjoy.  
Fourthly, they (many times) suffer, their money to be idle and unfruitful▪ and do no good with their present riches, but make them instruments of evil, and therefore God doth justly deprive them thereof.  
Fifthly, 
Luk. 12, 15  to wean and withdraw them from worldliness and covetousness, for it choketh the seed of the word; and as for worldly riches, though a man have abundance of them (yet) his life standeth not in them.  
Lastly, to chastise, and correct them, and to cause them to see and be sorry for their error, for that they in their prosperity, were puffed up and withal slack and negligent in relieving the necessities of their brethren; and also (as all earthly things are changeable and vain) to make them more seriously to seek the things above, 
Heb. 10.34  and that enduring substance that is laid up for them in the heavens.  
Q. How and wherein shall they comfort themselves that are despoiled of their worldly goods?  
A. By considering, first, that all these outward things (to speak properly) are none of our own, 
Luk. 16.11.12.  and none of the true & spiritual riches which can never be taken from us: for they are subject to the danger of thieves, robbers, fire, shipwreck, and therefore these temporals are to be had in the less regard.  
Secondly, they shall nourish no parasites, flatteres, and smel-feasts, and all such vermin and vultures shall never hurt them.  
Thirdly, by the loss of them, they are freed from all thoughtful care in getting and in keeping them.  
Fourthly, he that enjoyeth them the longest, must of necessity part with them in death, and then he knoweth not what will be come of them, nor into whose hands they will fall.  
Fifthly, God can make us gainers by our losses, and restore our goods double unto us, 
job 42.10.  as he did unto patient job.  
Sixthly, all necessities and wants shall be abundantly supplied at the day of the general Resurrection, and therefore they must in the mean time possess their souls by their patience.  
Seventhly, God hath but taken away his own, and therefore we must not be discontent with God's doings, but be patient and thankful.  
Eightly, ill gotten goods shall not prosper nor long continue in the thieves or robbers hands.  
Ninthly, if they be learned, they must comfort themselves in that, for they carry it about them, and it cannot be lost. Hereupon Bias wisely said, 
Bia●▪  omnia mea mecum porto. So also their virtues cannot be taken from them: whereupon Stilpon the Philosopher, when his Country was taken, and his wife and children perished in the common fire, when Demetrius the Tyrant asked him whether he had lost aught, he answered, that he had lost nothing: for (saith he) all my goods, (1. learning & virtue) are in me.  
Lastly, 
Seneca.  (as saith an ancient Philosopher) qui se, (imo qui Christum) habet nihil perdidit.  
Q. What uses are we to make hereof?  
A. First, we must persuade ourselves, that all these losses and damages fall out for our good, for God disposeth them to the best advantage of them that love him.  
Secondly, Christ our blessed Saviour was stripped of all that he had, 
2. Cor. 8.9  and became poor to make us rich, and therefore let us not take it scornfully to be made conformable to our blessed Saviour. Let us learn and practise patience, 
Heb. 10.36  that after that we have done the will of God, we may receive the promise.  
Thirdly, we must look to receive evil things from God, as well as good, and to obey God as well when he correcteth us, as when he comforteth, and bestoweth good things upon us.  

Psal. 62. v. 8.9.10.  Fourthly, let us not trust in goods, lands, livings, money, for these will fail us, and may soon be lost: but let us trust in the Lord who will never fail, nor forsake us; and let us whiles we enjoy these earthly things (like good stewards and disposers of God's gifts, with which we are betrusted, 
Eccle. 11. ver. 1. ) bestow a good part of them on the poor and needy, and then we shall not lose them.  
Fiftly, the loss of our precious time, (which we ought to redeem) and of our good name, should more trouble us then the loss of our worldly wealth; and we must much more bewail our sins, the causes of our miseries, them our hindrances and losses.  
Sixtly, it is certain, that the wicked that be the instruments of our decay, or undoing, shall not long enjoy that which they have unjustly gotten from us, but pay sweetly for them in the end.  
Lastly, we must not so much look upon the outward instruments of our woe, as unto God, who doth order & turn all to our solace and salvation in the end.   

CHAP. VIII. Of cozenage, falsehood, and deceit.  
Question.  
HOw shall they that in bargains, coin, covenants, promises, are gulled, coosened, and overwraught, comfort themselves?  
A. First, it is better to be deceived, then to deceive, and to be a patient in this point then an agent: for it is simplicity, rather than sin, to be deceived in outward matters.  
Secondly, 
Psal 32.1.2.  as it is a sign of a man truly regenerate to have his spirit without guile, viz. in duties towards God & men: so it is the brand of a wicked man, and of a corrupt disposition to be a deceiver, and hereupon they are compared in the Scriptures to Foxes: 
joh. 8.44.  They are liars, and therefore children of the Devil, who is the father of lies.  
Thirdly, there is no man, (especially if he be an honest and a good man) that is not in this false and cunning world deceived, beguiled, deluded, for now craft reigneth, deceit dominereth, & faith is fled out of the country.  
Fourthly, the wicked by their cunning fetches, and crafty collusions show, that they have no faith in God, nor truth of grace in their hearts; for in scripture, crafty and deceitful men are branded and noted always for evil men.  
Fiftly, God never blesseth the crafty man, but crosseth and curseth in the end all his undermining and subtle practices; 
Pet. Raven. in quadam Epist.  whereas contrarily some live simply, and use no deceit, and these prosper in all things.  
Lastly, they that deal falsely with us, were never our friends; for than they would not collogue with us, nor cozen us, but deal plainly and justly with us, and why then should the displaying of falsehood so trouble us?  
Q. What use are we to make hereof?  
A. First, we must strive against the stream of the world's corruption, our hearts and words must accord, we must not make show of one thing, and do another, like him that roweth in a boat, that turneth his face one way, and goeth and is carried another way.  
Secondly, God our heavenly Father, is true, plain, simple in his nature, attributes, words, promises, etc. and deceiveth no man; therefore as children borne of God, we must imitate our heavenly Father. far be it then from us to convert that wit and understanding that God hath given us for the good of mankind, to the hurt and undoing of others: for this is to be like the Devil, and to become his slaves and scholars.  
Thirdly, the more glozing and deceitful that men are, the more let us beware of them, and have no familiar conversement with them; they have honey in their mouths, but poison in their hearts, and wiles in their works.  
Fourthly, let us not believe any whose faith is suspected, and by the loss of smaller matters, let us learn to prevent greater evils.  
Lastly, let us never deal perfidiously nor falsely with others, much less lay snares to entrap and entangle them in, 
Psal. 9 v. 15.  lest we be deceived ourselves, sink down into our own pits, and our feet be taken in the net that we have hid.   

CHAP. IX. Of divers public evils, and common crosses which concern the body, and namely, of sickness, and death.  
Question.  
WHat is sickness?  
A. It is the disproportion of the four Elements, or an ill disposition in the body against the natural constitution of it, which by the effect of any action, breedeth offence to it, and maketh the use of the body worse.  
Q. Who is the sender or imposer of it?  
A. God only: for it is his scourge, rod, and discipline.  
Q. Why doth God send and inflict it?  
A. For the trial, chastisement, and amendment of his children, and to keep their souls from sin.  
Q. What is the attractive, deserving, or procuring cause of sickness?  
A. Sin, as well Original as actual: 
Lam. 3. v. 39  for why doth man suffer but for sin? And hereupon our blessed Saviour, 
Luk. 5.20.  before he cured the man that was sick of the palsy, 
v. 24. & 25.  did forgive him his sins, and then restored him to his perfect health, to teach us, that sin was the cause of it.  
Q. What spiritual and special comforts doth God's word afford us against sickness, diseases, pains?  
A. First, sickness and pain is one of God's rods to dispel and correct us, with: it is healthful for the soul: it dissuadeth us from lusts; it is a mistress of chastity and modesty.  
Secondly, 
2. Cor 12.  God's power is and will be perfected by our infirmity.  

Psal. 41.3. Lam. 3.23.  Thirdly, God doth make our bed in our sickness, and every night and morning doth visit us by his spirit.  
Fourthly, it putteth us in minds of our mortality, driveth away drowsiness and forgetfulness, and pointeth out our journey to heaven.  
Fifthly, it is but a temporary and gentle chastisement, leni●●ed, tempered, and disposed by our heavenly father, for our good.  

Apoc. 14.13  Sixthly, death will ease us of diseases, sicknesses & infirmities, and at the universal resurrection, we shall be glorified even in our bodies; therefore let us be content (for so short a space of time) to undergo them.  

Acts 14.22  Seventhly, it is the narrow way and straight gate that leadeth to life.  

Heb. 12.1.  Eightly, all the Saints of God have traced this way before us.  
Ninthly, this yoke is but easy, and the burden exceeding light, for the sting thereof is taken away by jesus Christ, 
Esa. 5.3. Mat. 1●. 28.29.  and yet he bears the burden with us, and indeed wholly takes it upon himself.  
Lastly, the infirmities and afflictions of this present world, are not worthy of the glory that is to be revealed and communicated unto us; for what comparison, between finite and temporary infirmities, and infinite and eternal glory?  
Q. What use are we to make hereof?  
A. First, 
Rom. 12. 1●  let us enter into the house of mourning, and mark the chastisements of the Lord upon others, labouring to stir up our bowels towards them, and to weep with them that weep.  
Secondly, we must confess 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 will fall off, so when sin is pardoned the affliction will cease, or (at least) work to and for our salvation in the end.  
Thirdly, we must offer and present our souls to the heavenly Physician Christ jesus to be cured, and then the body will the sooner be healed.  
Fourthly, if our bodily disease, be desperate, or remediless, the more we are to joy and rejoice, because we shall not only have the strength of the holy Ghost to lead us through, 
Phil. 4.13.  but also be the sooner delivered out of the dungeon of our sinful bodies.  

Phil. 1.23.  Fiftly, let us all (with Paul) desire to be dissolved, and to be with Christ. Let us pray for the coming of our Saviour that we may be clothed with our house which is from heaven: 
2. Cor. 5.2.  for these desires and prayers are spiritual wing● to carry our minds and thoughts into heaven, where is our Lord, our country, our joy, our inheritance, and our treasure.  
Lastly, if we recover our sickness, we must be more circumspect for the time to come, 
joh. 5.14.  and beware lest a worse thing befall us.  

Objection.  
Q. But my sickness is most sharp, grievous, and violent, that I think that God hath wholly forsaken me.  
A. job, David, Lazarus, and others have been in this taking and perplexity, and yet not forsaken, but inwardly sustained, and (at length) delivered. For whom God loveth most, 
Heb. 12.6.  he correcteth most.  
Secondly, these violent sicknesses are healthful and wholesome unto thee, for they are like strong and vehement purgations, to rid and purge thee of thy ill blood, and corrupt humours of sin.  
Thirdly, nullum violentum est perpetuum, if they be violent, they will not long continue; for God is faithful, and will not suffer thee to be tempted above measure, 
1. Cor 10.13.  but will give an issue with the temptation, that thou mayest be able to bear it; he will either end thy sickness, or take thee out of this wretched world. For God is a loving and a merciful father, 
Heb. 12.10  not erring in affection and in the manner of correction (as earthly fathers often do) for he doth chastise thee for thy profit, that thou mightest be partaker of his holiness.  
Fourthly, the issue and event cannot be but good, for hereby sin is mortified, grace is increased, and thou fitted for heaven.  
Fifthly, the smart and pain of sickness is not (in itself and simply) evil, because it is not sin, and it rather toucheth the outward man, than any way corrupteth the mind and conscience.  
Lastly, heathen men, (especially their Philosophers) that had no other teacher and direction than the dim and dark light of degenerate nature, have patiently endured exquisite torments; and shall not we Christians that have the lantern and lamp of God's word, 
Psal. 119.104.  and his blessed spirit for our helper and comforter, be much more courageous and ●●solute.  
Q. What duties must we perform in such an extremity?  
A. First, it standeth us in hand, early and earnestly to cry unto God for the pardon (especially) of all our known and gross sins, and then God who loveth the righteous, 
jam. 5.16.  and who knoweth our hearts, cannot but (in due time) speed our fervent prayers and requests.  
Secondly, we must put on the whole armour of God, and especially the helmet of hope, 
Eph. 6.16. 1. john 5.3.  and the shield of faith that overcometh the world, and that quencheth all the fiery darts of Satan, and then our pain shall increase our gain, and the smart of it shall never hurt us.  
Lastly, we must never trust in ourselves, 
Eph. 6.16.  nor seek so unto the Physician, that we forget the Lord, but we must make God our (chief) Physician, for he healeth all our infirmities: 
Ps. 103.3.  and we must patiently endure God's hand, and desire his help, and then as our afflictions do or may abound, so he will cause our consolations to abound much more. 2. Cor. 1.   

A second Objection.  
Q. But what if our sickness and disease be of long durance, or of many years continuance, how then shall we stay and comfort ourselves?  
A. First, our sins, whereof we must seriously repent, have (perhaps) long time prevailed against us, and therefore the medicine must a long time be applied to it.  
Secondly, our sins have deserved everlasting pain, 
Dan. 9.6.  and therefore we must patiently endure this which is temporary and tolerable.  
Thirdly, 
Psal. 73.  the blessed saints and servants of God in all generations have had experience of this temptation, and have been our companions and copartners herein. For example sake, job in the old Testament was very long (no doubt) sick, pained, and ulcerous: Aza long diseased in his feet: and in the new Testament, a poor woman was twelve years long, troubled with a bloody issue. A daughter of Abraham, 
Luke 18.  (i. a godly and religious woman) bowed by Satan eighteen years; 
john 5.5.  and a créeple (whereof we read in john's Gospel) was lame, thirty eight years.  
Fourthly, the longer that our afflictions are, the more easy they will be; for God (in his compassion) will either mitigate our pain, or add unto our strength.  
Fifthly, if our outward man decay, yet shall the inward (or regenerate man) be renewed daily, so that corruptio unius, is (by God's mercy) generatio alterius.  
Sixthly, the temporary (though long and tedious) afflictions of this world, 
Rom. 8.18.  are nothing to the eternity and unmeasurableness of glory in the world to come.  
Seventhly, God will hear and help us, 
Hos. 5.15.  after that we have been long humbled, and diligently sought him.  
Lastly, the longer that the deliverance is delayed, 
Psal. 5.15.  the greater will the comfort be when it cometh Prou 13.12.   

The third Objection.  
Q. But what if either the violence, or the long continuance of our sickness bereave us of natural sleep, whereby our life and strength is prolonged and maintained; how shall we in this case comfort ourselves?  
A. By these rules and directions following First, sleep is a resemblance of death, and the image of it, for they differ only in time, sleep being but a short death, and death a long sleep, and therefore the less that we sleep, the longer do we live.  
Secondly, we may, & must conceive good hope of procuring natural sleep, and rest; for if sickness take it away, health may restore it; and if fear deprive us of it, hearts ease and quietness of mind will make us again partakers of it.  
Thirdly, we are by our wakefulness, and want of sleep freed from the terror of dreams, and from many illusions, doubts, fears, wherewith men in their sleep are assaulted.  
Lastly, God will have us to esteem more highly of the blessing of sleep when we obtain and enjoy it; and to show ourselves more thankful for it.  
Q. What course are we to take that we may procure rest and sleep?  
A. We must first of all, and most earnestly pray unto God that giveth his beloved sleep in peace, 
Psal. 4 8. Act. 12. v. 6 Hest. 6.1.  and that gave S. Peter (that was bound with two chains, and between two soldiers) sleep, to bestow this gift upon us, which is many times denied to great monarchs.  
Secondly, we must strive to disburden & unlade ourselves of cares & thoughts, and to shake off sickness (what in us lieth) and then sleep will come upon us unlooked for.  
Thirdly, in our non rest, we must read the holy Scriptures, and good books (especially of Divinity, 
Psal. 1. v. 2 ) and have them about us, with whom we may talk and confer, and we shall find much ease and refreshment. Psal. 77. v. 11.3.4. ad 12.  
Lastly, we must in the day time (especially if our sickness will suffer us) diligently, honestly, and conscionably walk in our lawful callings, 
Eccles. 5. v. 1  and we shall have experience of God's gracious blessing even this way.   

The 4. Objection.  
Q. I am (as it were) a close prisoner in my earthly house, and I am not able to go to God's house that I may behold the beauty of it, 
Psal. 27.4.  and visit his temple, how then shall I comfort myself?  
A. First, though thy body be bound, yet thy soul is at liberty, 
Psal. 41. Esa. 38. Act. 9 33. Luc. 5.18.19.  and kept unpolluted of sin and error.  
Secondly, David, Ezechias, Aeneas, & many others have (against their will,) by sickness been kept from God's house.  
Thirdly, God (in this case) accepteth the will for the deed, and requireth the heart, and the affection only.  
Lastly, in this estate thou must read the scriptures, and godly treatises, and muse and meditate upon that thou hast heard, read, learned.   

The fifth Objection.  
Q. Alas, we want friends, kinsfolks, and good neighbours, to relieve, direct and comfort us; what instructions can you yield us?  
A. First, our case is not singular, and without example: for job, David, etc. yea and our blessed Saviour in this case were neglected, 
Math. 27.42 43.  misjudged, forsaken.  
Secondly, we must learn to bear our friend's death, and therefore much more their absence; for this absence will not appall them, whom death doth notdismay.  
Thirdly, it may be that we in our health made small account of, and were offended at them, and therefore now we are justly deprived of them. For as in all things, so in friendship, too much abundance doth dull the appetite, whereas want doth sharpen it, and hunger is the best sauce.  
Fourthly, though they be absent in place (when that their eyes, ears, hands and feet perform not their office,) yet they may be with us in their mind, and affection: and thus Paul was present with the Colossians, 
Col. 2. v. 5.  and with the Corinthians, 1. Cor. 5.4.  
Lastly, let us not be discouraged, nor faint hearted, 
jos. 1.9. Heb. 13.5.  but trust in the living God, and be content with those things that we have, for he will never fail nor forsake us.  
Q. What duties are we to perform in this distress?  
A. First, we must not trust in men, who are lighter than vanity itself, 
Psal. 62.7.  they are like a broken staff that will fail them that lean on it, 
job. 13.15.  and like a reed that will break in a man's hand: but we must trust in the living God, (though he should kill us,) and live by faith, and then we shall have the recompense of reward. 
Heb. 2.4.   
Secondly, when God raiseth up friends and kind neighbours unto us, let us be more thankful unto God for them, and have them in more request and estimation.  
Q. What if the violence and continuance of sickness, want of friends, and good neighbours, & lack of sleep concur, or (at least) we faint under some one, or more of them, how then shall we practise patience?  
A. By observing and practising those instructions and conclusions following. First, that many of God's Saints, as job, 
Psal. ●.  David, etc. have encountered with all these temptations, and yet have by faith and patience overcome them; and though these men may seem unto us Phoenices and rare birds; yet we must the rather take notice of them, and endeavour to imitate them.  
Secondly, if our minds be armed with faith in God, our bodies shall be the better enabled to bear them all, yea, and to overcome all temptations.  
Thirdly, God is a present help in trouble: 
Psal. 46. v. 1.  where man's help endeth, there his beginneth, and his power is perfected in man's infirmity.  
Fourthly, 
Psal. 22.1. Luk. 22.41.43.44.  Christ our Saviour, God blessed for evermore, endured for our salvation, and that most patiently, exquisite torments of soul and body, yea, the pangs and pains of hell, (though his soul was never in the place appointed for the damned,) in comparison whereof ours are but light and easy, nay sweet and pleasant, and therefore we may the better endure them.  
Fifthly, we must not judge of the evil of our pain, 
Psal. 73.16.17.  by our deceitful senses, but by God's word, the true touchstone and unfallible rule of truth.  
Sixthly, if we fret, grieve, and grow impatient, we shall do nothing but increase our evil, and to the disease of our body, add the disease of our souls.  
Sixthly, we have need of patience and we in midst of all these evils, must uphold ourselves, by our courage and valour, 
Luke 21.19  that after that we have done the will of God, we might receive the promise: for yet a very little while, 
Heb. 10.36, 37.  and he that shall come, will come, and will not tarry.  
Lastly, let us in our inward and outward griefs, abstract and withdraw our minds from them, and think upon some other matter, and object, that may more please, content, and affect us; and when our weak and dazzled eyes cannot behold the suns bright beams, let us look upon the green coat and colour of the earth's herbs, flowers, fruits, leaves, etc.  
Q. May we not fitly number amongst the evils of sickness, the pains of women in travile, and the inconveniences of old age?  
A. Yea, for they are distempers of the body, caused by man's sin and transgression, and tending to the hurt of the body.  
Q Seeing that by many places of scripture, by oft allusions unto the pain of women in travail, and by the testimony of heathen Philosophers, 
Arist. 7. lib. de animal.  (as Aristotle) no creature hath so sore pains in travail as a woman: what comforts can you profound for the sweetening hereof?  
A. First, though a woman's throws and pains are bitter, yet are they but short, and therefore they may be the better borne and endured in hope of speedy deliverance.  
Secondly, no creature beside, bringeth forth so divine and excellent a creature as a woman doth, 
john 16.21  and at the knowledge and experience hereof, she (for joy) forgetteth her pain.  
Thirdly, these pains are to the believing women, 
Rome 8.1.  no part of the curse, but only fatherly corrections, and the strait way to guide them, and transport them to the heavenly Canaan.  
Lastly, to interpret that place of Timothy properly as some do, the believing women shall be saved, 
1. Tim. 2.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the birth & nativity of Christ, which was the beginning of the accomplishment of the work of our redemption.  
Q. What comforts are proper to old age that is religious?  
A. First, old age is honourable, if it be found in the way of virtue: 
Leu. 19.32. Prou. 16.31  for a good thing is (commonly) commended for the antiquity of it.  
Secondly, an old man is (in some sort) the image and representation of God's eternity; 
Dan. 7.9.  and therefore the more to be reverenced.  
Thirdly, let him not grow old in vices and errors, but in grace and virtues, and then he hath more cause of comfort then of complaint.  
Fourthly, an aged man and grey headed, is more like a beautiful swan, than a crow or raven; 
Eccles. 12. v. 1, 2. etc.  and though beauty, health, strength, and the use of bodily pleasures cease, and are out of date, yet gravity and virtue then most flourish in God's children, and they are often the oracles of God for counsel, (as jacob, job, Nathan, Chuzai, Roboams ancients are examples) and in stead of enjoying outward pleasures, they behold the beauty of the Lord, 
Psal. 27.4.  they visit his temple, they are satisfied with the feigns of God's house, 
Psal. 36.8.  and drink out of the waters of his pleasure, and do find marvelous contentment in the desirable meditation of the kingdom of God at hand.  
Fifthly, after the general resurrection old men shall renew their age, as the Eagle doth hers; yea they shall ever be fresh and flourishing, and never decay.  
Sixthly, an old man hath a singular prerogative, in that so few attain unto his years.  
Seventhly, an old man hath had a long time of preparation, 
Luk. 2.28.  and tendeth to his perfection, and lifteth up his head, (for joy) because his redemption is so near at hand, and they having (by the eyes of faith) seen Gods salvation with holy Simeon, 
Luk. 2.29.  are desirous to depart this life in peace.  
Lastly, youth is the glass of folly, and the bait of vanity, apt to be drawn to any evil; and therefore they may be glad that the rage and intemperate heat of youth is past.  
Q. What duties is an old man to perform, and put in practice?  
A. First, he must purge himself of lust, 
Gen. 19  covetousness, anger, riot, idleness, and the like sins, for these vices disgrace old age, and by the dominéering of them in many ancients, youth is marvelously corrupted and infected, that are ready to follow such evil precedents.  
Secondly, he must spend all his time in preparation, and learn to die daily, that so he may be ready for the Lord, and enter into his joy.  
Thirdly, as the body daily decayeth and is posting to his long home: so must the soul and inward man be renewed, 
2. Cor. 4.16.  and look towards heaven, and not turn back to the Sodom of this world; 
Luk. 23.43 Luk. 16.22  that it immediately (after that it is loosed out of the body) may be carried by the Angels into the kingdom of heaven.    

CHAP. X. Of Death, of the nature, causes, evils, and benefits of it; what preparation against it is necessary: how a man may in this life have a taste of eternal life, and of a right disposition in death▪ the general use of the Doctrine.  
Question.  
WHat is death?  
A. 
Phil. 1.23. 2. Cor. 15.1.  It is the losing and separation of the soul from the body.  
Q. What is the procuring cause of it?  
A. 
Rom. 5.12.  Adam's sin, and the sin of all his posterity.  
Q. Who is the author of it?  
A. God, as a just judge imposing it upon man.  
Q. What is it in it own nature?  
A. It is the devils weapon, whereby he seeketh to murder mankind, it is the punishment of our sin, the enemy 〈◊〉 our souls, and the gulf of damna●●●on.  
Q. But what is it to God's childre● that believe and are regenerate?  
A. It is no enemy, but a friend to sou●● and body; for it is changed, by vert●● of Christ his death and obedience, fro● a curse to a blessing: it is Goliath hi● sword to cut off his own head; it is 〈◊〉 the drone that hath lost his sting (that is ● eternal torment in hell fire;) it is ●● sweet sleep refreshing the body; 
joh. 11.11 12.  it is the accomplishment of our mortification, and fully, and finally, endeth the battle betwixt the flesh and the spirit▪ and it instead of being the gate and sub●urbs of hell, is made the ladder of peace, and the entrance into paradise to all believers.  
Q. Why do holy and regenera●● men die, seeing that their sins are forgiven them?  
A. First, because the remainders of sin are left in them, which cannot be abolished, but by changing corruption into incorruption: and this cannot be performed before the last day.  
Secondly, the law of nature must bèe fulfilled, as well in them, as in any other.  
Lastly, the quality of death is changed in the believers: 
1. Thes. 4.13.  for it is not death, but a sleep, and not a punishment, but a fatherly correction, yea and a speedy passage to eternal life.  
Q. Seeing that the souls of the Saints are immediately after their departure out of the body glorified, why are the bodies so long kept under the power of death, and not jointly glorified with their souls?  
A. First, the body did sin last, and therefore is glorified last, for this standeth with the proportion of justice?  
Secondly, God in detaining the body for a time in the earth, which is the first death, doth hereby declare his mercy in delivering both soul and body from the second death.  
Thirdly, 
Rom. 8.17.  we must by death be made conformable to Christ our Saviour, that we may reign with him.  
Fourthly, 
Gen. 3 19  God will hereby show the truth of that his threatening, Thou art dust, and to dust shalt thou return.  
Fifthly, Christ their head and King, who is the resurrection, 
1. Cor. 15.20.  and the life, and the first fruits of the dead, must of necessity be glorified before the members.  
Lastly, the bodies of the Saints, though lying in the grave and consumed there, yet are without sin, and sense of pain, and they shall arise again in glory at the last day, and be reunited to their souls, etc. and both together inherit eternal happiness through the power of God.  
Ob. But the bodies of Henoch, before the law, and of Elias in time of the law, never died, but were rapt and translated into heaven.  
A. First, these examples are extraordinary, and therefore they are no common rule to others. For God did not only hereby signify to the world in what account he had them, (though the world distasted and despised their persons, and blessed doctrine;) but he made them types and figures of the general resurrection.  
Secondly, some Divines hold, that their bodies (though rapt up into the air) were consumed in the air, because Christ in regard of his bodily ascension is said to be the first fruits of the dead.  
Lastly, they died an extraordinary death, such as we the Saints that shallbe found alive at Christ his coming shall taste of, for their bodies were in a moment changed from mortality to immortality, 
1. Thes. 4.  and from corruption to incorruption.  
Q. But why do Infants (that are called Innocents') die, seeing that they do not, and cannot sin with consent of will, nor of knowledge, as do men of years?  
A. Albeit they want, (as yet) the power, means, instruments, to commit Actual sin, yet they have the bitter and poisonful root of original sin, 
Rom. 5.14. Rom. 6. v. 23.  in them, and in it they were conceived and borne, and the wages even of it, is death,  
Secondly, God will sometimes temporally punish or chasten the parents in the death of their children, because they are flesh of their flesh, and bone of their bones, and who (perhaps) would (if God granted them longer life,) match and equal their parents in sin.  
Q What are we further to consider in prosecuting this argument of death?  
A Four chief branches or parts.  
First, some of the (principal) reputed and supposed evils of it.  
Secondly, the benefits of it, both Privative, and Affirmative, or Positive.  
Thirdly, the right preparation against it.  
Lastly, a right disposition in death itself.  
Q What are some of the principal (and so reputed) evils?  
A. Three: First, the suddenness of it in many.  
Secondly, the violent death of many.  
Thirdly, the uncomfortable, and lamentable effects of it, in that it bereaveth us of the benefit, company, gifts, prayers, government of many notable, and worthy persons in Church, commonwealth, and family.  
Q. Now (to handle every member of the division in his right place and order) is sudden death, simply evil, and a curse?  
A. I must needs distinguish of sudden death; for, qui non distinguit, destruit artem. First in itself it is not evil; but because it commonly taketh men unrepentant, and unprepared; otherwise the last judgement should be simply evil, because it is sudden, seeing that the son of man will come in an hour, when we look not for him: but this sudden coming of Christ is not evil, 
1. Thes. 4.17.  but good, and happy for God's children. Again, the manner and time of every man's death, is not in his own disposition, but in God's power and hands only.  
Secondly, we must distinguish of it, according to the persons, upon whom it seizeth: they are either irrepentant persons, and thus die; and to these death is hel-mouth, & the beginning of everlasting torment; 
Gal. 3.13.  or repentant, and to these it is no curse; for Christ hath (by his death and passion) taken away the curse; but it is a short and unsensible cross, and correction, which freeth them from the fear of death, and doth speedily convey them into the haven of eternal rest.  
Secondly, it is not sudden to the godly, that long before foresaw it, and waited for it.  
Thirdly, the sooner that they die, the sooner are they blessed: 
Apo. 14.13  for they rest from their labours, and their works follow them.  
Lastly, many of God's children have died suddenly, yet they were not hereby defrauded of eternal glory: of this number were jobs children; Meph●hosheth; the infants that the bloody butcher Herode caused to be massacred, 
Luk. 13. Math. 14.  john the Baptist suddenly beheaded, etc. But as for wicked, unbelieving, and unrepentant persons, they live not out half their days, but sudden, (yea & ordinary) death is to them a curse, and a swift posting of them into the lake that burneth with fire and brimstone, (as we may see in Pharaoh, Nabal, and the rich churl, whereof we read in the 12 of Luke.)  
Q. What use are we to make hereof?  
A. Seeing that death many times stealeth and encroacheth upon us so unlooked for; we ought daily to prepare ourselves against it, by prayer, repentance, and the practice of good works, and to think every day to be the last; for (as an ancient Father saith) utiliter latet ultimus dies, 
Augustinus.  ut obseruentur omnes dies, (that is) the last day is for our profit kept unknown, that all the rest may be observed.  
Secondly, being prepared and resol●ued before hand, let us not fear the circumstances of death, more than death itself; 
Rom. 8.38  but let us (for our comfort) know and be assured, that the sting of every kind of death is taken away by Christ's death from the true believers, and no manner of death can divert and divorce them from Christ their Saviour.  
Lastly, we must daily commend our souls and spirits into God's hands, as unto a faithful Creator, not doubting but that he will receive and glorify them; but as for the time of death, and the warning that God giveth us of it, we must refer it wholly to his heavenly disposition.  
Q. Is it lawful for a Christian to pray against sudden death?  
A. Yes, when he hath liberty so to do, or whiles he hath time and memory.  
Q. But sudden death cannot prejudice his salvation, & there is no express form 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, 
Psal. 73.19.  then to the good.  
Secondly, because fewness of days, and suddenness of death is wished to the wicked in way of imprecation, and therefore we may pray for some warning of death approaching, that the wicked and profane do not rashly censure, judge, and condemn us, as though we died accursed, and out of God's favour.  
Thirdly, we cannot otherwise (by our good confession and prayer) glorify God before men in our death, nor give 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 poor may be defrauded of all comfort; and much contention may (possibly) arise about the distribution and disposal of our lands and worldly goods amongst our wives, children, and kinsfolk.  
Q. What shall we judge of God's children that do perish by the enemy's sword, and (by consequence) are this way cruelly and suddenly massacred?  
A. It hath been the lot of God's Saints in the old and new Testament, and in all ages sithence, thus to end their lives, 
Math. 5.2.  and they blessed, yea blessed with a further addition of glory, because they died for God's cause.  
Secondly, this kind of death cannot kill the soul, 
Rom. 8.32  nor separate soul or body from God's favour and love.  
Thirdly, they had no (special) promise to die quietly in their beds, or in their friends hands, and (as for their enemies) they have prevented themselves from having any further power over God's children, for they have done their worst. Finally, non nocet bonis (si subito) occidantur, vel si subita morte pereunt. Non enim subito moriuntur qui semper cogitaverunt 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 always thought that they should die.  
Lastly, right many have been by the sword not knighted in earth, but martyred here, and crowned in heaven; & this besides the pregnant testimonies of sacred scriptures,) the experience of all times and ages evinceth and verifieth.  
Q. How shall we arm and resolve ourselves against the fear of perishing by the enemy's sword, or any such kind of violent death?  
A. First it skilleth and mattereth not, whether a burning fever, the pestilence▪ or the sword kill us, or whether the prison be set or broken open.  
Secondly, we are not so much to fear the hand as the wound; but death doth not so much wound as cure and salve the godly from their sins and miseries.  
Thirdly, we may hereby be prevented of a more lingering and fearful death, as to die by famine, and by r●cking, 
Psal 44.22. Rom. 8. v. 2  flaying▪ etc.  
Lastly, we must remember that it is the lot of God's children oftentimes this way to die and that no kind of death natural or violent can separate them or us from the love wherewith God loveth us in Christ.   

CHAP. XI. The third supposed evil of death, in that it depriveth us of most worthy and excellently deserving Princes, Magistrates, Ministers, patrons, friends, kinsfolks, etc.  
Question.  
HOw shall we comfort ourselves against the untimely death of any worth● Christian, whether Magistrate, Minister, kinsman, special friend, or any private Christian?  
A. By marking and meditating upon 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, 
Heb. 9.27. Acts 1.7.  and this time not man, but God hath in his eternal certainty appointed.  
Secondly, they are loosed from the bonds of sin and this earthly misery, and how can this be out of time?  
Thirdly, they as well as any others, owed a death unto God, and were (at Gods call) to make present payment: now this death is due every day, how then demanded before the day?  
Fourthly, these worthy instruments in Church and commonwealth, these pillars in God's house, these noble Cedars in Libanon, these stars in the firmament, these Phen●ces, and dear saints and servants of God, were fitter for heaven then earth and therefore, partly because we were unworthy of them, and unthankful to God for them, 
2. King. 22.20. Esay 57.1.2.  partly because they should not see the evils to come, and partly, that they should not be changed and infected with the world's wickedness, God hath justly deprived us of them, but crowned them with the crown of everlasting glory.  
Fifthly, a long life is a long labour, and a suspension (as it were) of their life from immortality; and he that liveth long, what hath he but increase of sins, manifold cares, griping griefs, and distasteful discontentments? and will he count these his gains, gettings, win and advantages?  
Sixthly, they die not suddenly, that soon have grown old, and have speedily sailed over the troublesome and tempestuous sea of this world, into the blessed Canaan.  
Lastly, if God see us truly humbled for the loss of these glorious lights, and earnestly to sorrow for our sins and unthankfulness, that have bereaved us of them; God can and will raise up a new succession in their stead; he can cause josua to succeed Moses, and jehoshaphat to succeed Aza; Solomon to follow next after David; Elizeus to execute the office of Elias his predecessor, & can (as he did) cause very many worthy and vigilant Bishops, and faithful Pastors to succeed the Apostles: and therefore in this, though we ought to be humbled, yet we must hope well, and know that God's arm is not shortened, nor his power abridged.  
Q. What use are we to make of untimely death, either in regard of others, or else in respect of ourselves?  
A. First, in regard of others, we must lament and bewail our sins and unworthiness, whereby we have deprived ourselves of them, and that we did not more praise God, nor better serve him when we enjoyed them.  
Secondly, we must not envy at, but congratulate their advancement and everlasting happiness, sed eodem animo ferenda mors, 
Sense. epist.  quo nostram expectamus: that is, we must so take their death as our own.  
Thirdly, it is our duty to pray unto God to raise up new in their place; and if their equals, or those that do in some good measure resemble them do succeed, it is our duty more to esteem them and have them in the higher account, nam bona nostra, carendo magis quam fruendo cognos●imus: that is, we know good things more by wanting of them, then by enjoying of them.  
Fourthly, in regard of ourselves, if we (as we ought) purpose to do well, let us do it quickly, lest we be prevented; and if we have begun to do some worthy acts, 
1. Chron 39.2, 3, 4, 5.  as David did, when he made preparation for the building of the Temple, etc. God the righteous judge, will regard and reward not only our action, but our affection, and our desire as well as our deed.  
Lastly, let us, laying aside all other works, intent 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 ancient Proverb) All is well that ends well.  
Q. How shall we comfort ourselves when death hath deprived us of very good benefactors, friends, favourites?  
A▪ First, you have not lost them, but sent them before to God: for death hath not consumed them, but eternity shall receive them.  
Secondly, they live in their better part; 
Heb. 12.22.23.  for though death hath taken away his body, yet not his friendship passed) nor our friends▪ who are forth coming, and whom we shall see, know, and converse with after the day of judgement. 1. Cor. 13.12.  
Thirdly, their virtues are immortal, and for thy practice and imitation, and the remembrance of them is sweet, delightsome, and comfortable unto us.  
Fourthly, it may be when we enjoyed them, we did not (as our duty required) honour, reverence, and esteem or them.  
Fifthly, if our friends be removed hence, and translated into heaven, we must labour by our godliness▪ humility, and well-doing, to gain & get new friends.  
Lastly, if all our chief friends and benofactors on earth, be flown up into heaven, it must abundantly suffice and content us, that the whole holy and undivideable Trinity, God the Father, the Son, and the holy Ghost are our friends, favourites, benefactors, upholders: for they are all in all, and therefore let us as well trust in God when our friends fail, as when they abound.   

CHAP. XII. Particular comforts for them that have sustained particular losses by the death of kinsfolks, etc.  
Question.  
HOw shall a Christian man comfort and resolve himself, that hath (by death) parted with a virtuous and kind wife?  
A. Indeed thy loss is great, and it is (as it were) the cutting away of one half of thee; but thou must remember that she was borne mortal, and that from Adam to the world's end, all must die, and therefore thou must take it patiently.  
Secondly, 
Rom. 8.28.  all things come to pass by God's providence and appointment, who turneth all things to the best to them that love him.  
Thirdly, God will hereby either correct thy unthankfulness, or try thy patience.  
Fourthly, if she had lived longer, she might (perhaps) have grown worse, and have been a cross and vexation unto thee.  
Fifthly, thou art hereby freed from jealousy & suspicion, to which good women are sometimes subject.  
Sixthly, God can make thee a gainer by thy loss, and procure thee a second, as good as she: 
1. Sam. 25.40, 41, 42.  as when Michal was taken away from David, God afterwards provided for him fair and wise Abigail.  
Seventhly, if thou (under God) wast an instrument to make her good, thou mayest make the second good by thy instruction and holy example: for though thy wife be gone, yet thou the workman art alive.  
Eighthly, thank God that thou so long time, and to thy great contentment, didst enjoy so good a wife▪ and therefore now thou must be content to receive some chastisement from God, as well as good things in former times.  
Lastly, preserve and honour her memory after her death, and speak well of her: and if thou be inclined to match again, pray unto God that thy second choice may be matchable to thy first and God will hear thy prayer.  
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 ever, but for a time; for they shall one day (if they both feared God) see and know one the other, (albeit all respects of marriage shall then wholly cease.)  
Thirdly, God hath a special care of widows, 
Ps. 10.18. Deut. 24.17.18.  (as may appear by miracles done in their behalf, and for their relief, in the old and new Testament) and he layeth a straight charge upon Magistrates, Rulers, and judges, to see them righted and provided for.  
Fourthly, if she truly fear God, and intent a second marriage, he that provided her a good husband before, can provide her a second as good: as he provided fair, 
1. Sam. 25.40.41.42.  virtuous, and wise Abigail for David.  
Lastly, it may be either she did not respect him (according to his worth) and therefore God hath justly corrected her unthankfulness, or else, she too much doted upon him, and was too fond of him, and therefore God by his death, will heal this sin in her, and cause her to depend upon him only, when the staff of her outward state is taken away.  
Q. Let us hear some comforts for parents, that by death are bereaved of godly and dutiful children.  
A. First, we must always remember, that sin hath deserved death, and that God hereupon in the time appointed, inposeth death upon young as well as the aged, and his decree cannot be prevented or resisted.  
Secondly, herein the Saints of God bear their parts with thee and therefore thou must endure these common evils with the greater patience.  
Thirdly, children and young men are but as flowers in God his garden; and we must suffer God the sovereign Lord of it and them, to crop and gather them when he will.  
Fourthly, the younger that they died, they were the less defiled with corruption, 
2 Kings 22.20.  and they departed being not laden with the burden of many sins, which longer continuance of time would have drawn 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 we enjoyed them, that either we were too tender and fond over them, and so would have corrupted them, or else were not contented with them, nor thankful to God for them: and therefore God (to remedy and correct both these extremities) hath bereaved us of them.  
Seventhly, if our children led a godly life, and so died, than they are in safety and forth coming; their life is not vanished but changed: and though we have lost them, yet God hath found them, and at the general resurrection we shall find them, know and acknowledge them: wherefore let us in the mean time rest content, and comfort ourselves in this blessed expectation: 
1. Thes. ●. 18.  and therefore we must be so far from murmuring and repining against God for depriving us of them, that we must bless and praise God for their perfection and glorification.  
Lastly, by their death, we are freed from infinite fears of their mis-doing, and from many carking cares of providing for their outward estate and maintenance: but if our children prove untoward and ungodly, than our loss is the less to be lamented, for we have none to take notice of our grey hairs, 
Filius ante diem, patrios inquirit in annos.  none to number our years, none to carp at our cost, and none to be discontented at the delay of our death.  
Q. What use (in a word) are we to make hereof?  
A. First, we must remember that we being mortal ourselves, begat them mortal, and that all men must die (sooner or latter) though the time, place, and manner be unknown unto us.  
Secondly, if we bewail them being dead, we should (in some sort) have bewailed them as soon as they were born, for than they began to die.  
Thirdly, we must out of heaviness conceive matter of happiness, and keep a measure in lamentation, and not lament for every loss, lest our whole life be filled with lamentation.  
Lastly, we must instruct them, and pray for them whiles that they live: but when we perceive death to approach, we must not in vain strive against God, but willingly suffer him to take his own.  
Q. How shall poor orphans, namely, fatherless and motherless children, comfort themselves, that have parted with kind, careful, and most Christian parents?  
A. By remembering and observing these directions and duties following. First, 
job 14.1.2.  that their parents were borne mortal, and must needs die: and therefore the children coming of them, cannot be immortal. If the foundation of the building in time shrink and be shaken, that which is built upon it cannot endure. The earth their common mother must receive them all, and at the last day yield up all again.  
Secondly, their parents are not lost, for God hath found them, and freed them from all miseries and molestations: and therefore they in this regard must be content.  
Thirdly, 
2. Sam. 12.23.  that they shall not return to their children, but their children go to them.  
Fourthly, they were borne first, and therefore must die first, and they are not forsaken, but sent before them to bliss.  
Lastly, God hath deprived them of their parents, either to correct their murmuring against them, or their undutifulness towards them, or (at least) to try how they will depend upon him, when all earthly means fail and are wanting.  
Q. What duties are they to perform?  
A. First, they must patiently undergo God's correction.  
Secondly, they must heartily repent them of their sins, the cause thereof.  
Thirdly, they must follow their virtuous example, and immortalize their memories.  
Fourthly, they must more highly esteem God's benefits when they enjoy them.  
Q. What comforts are fit & seasonable against the death of dear brethren and sisters?  
A. First, death is a common correction to God's children, and no person must look to be freed from it.  
Secondly, though their life was short, yet it was holy and blessed.  
Thirdly, though their bodies be dead and interred, yet their souls live, and their virtues (like so many children left behind them) are immortal, and the impression hereof (as of their kindness and indulgence towards them) must never be blotted out.  
Fourthly, though they want the comfortable company of their brethren and sisters, yet they are not alone, being attended upon and guarded by so many virtues, and all those that fear God and do his will, 
Mat. 12.48  must be their brethren and sisters.  

Use.  
First, we must not unmeasurably mourn for them, but rather bewail evil things, that hang over our own heads.  
Secondly, by such examples of mortality, we must be warned to prepare ourselves against our latter end.  
Lastly, we must comfort our hearts in this, that we shall one day to our heart's contentment, enjoy for ever their most sweet and blessed fellowship.  
Q. Is it not a curse to a religious man to die childless and without issue?  
A. It is a cross, rather than a curse. For first, they are not under the law, but under grace.  
Secondly, Christ hath taken away the curse from all true believers.  
Q. By what arguments and reasons shall such a man quiet and comfort his conscience?  
A. First, their looseness and lewdness shall never grieve him, and their future misery shall never disquiet him.  
Secondly, he in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or want of children, may (in his discretion) adopt such who may prove more kind, loving, and obedient, than those that might have proceeded out of his own loins.  
Thirdly, he need not trouble themselves about their maintenance: and as for the distribution of his goods and possessions, he hath at hand many poor servants and children of God, amongst whom he may more happily divide them: 
Luke 16.9. Act. 9.39.  for these will pray for him so long as he liveth, and speak well of him when he is dead; and God will in goodness reward all his well doing. Neh. 5.19.  
Fourthly, law may and will supply the defect of nature: for adoption is an act imitating nature, ordained for the solace of such who want children.  
Lastly, his children might have grown out of kind, and have obscured and blemished his name: and hereupon many had died more happily and contentedly, if they had died childless.    

CHAP. XIII. Of the Privative and Positive benefit of death.  
Question.  
FRom what evils doth death free God's children?  
A. First, from all sin, and the offence of God, the original and cause of all evil.  
Secondly, death is to them the medicine, remedy, and physician of all evils; for it endeth all their imperfections, and finally fréeth them from all sicknesses, pains, crosses, calamities, griefs, distresses, evils, errors, enemies.  
Thirdly, 
Esa. 57.2. 2 King. 22.20.  it preventeth all sin and misery to come, both in this world, and specially in the world to come, for they are wholly and for ever delivered from all Satan's assaults, and from damnation, and the horror of hell.  
Q. What use is to be made hereof?  
A. First, if by death we would be freed from all sin, and the most cursed effects of it, then let us deny the world and the flesh, and live in the fear of God, remembering the account that we are to render up before God, and the● the second death shall never have power over us.  
Secondly, let us give God all possible thanks and praise, for that he will by death thus ease and disburden us.  
Thirdly, let us in the certain expectation of so great deliverance at the year of jubilee, be willing to go to God, (as Simeon and Paul were) and in the mean time to sustain all crosses patiently.  
Lastly, let us continually wait and pray for this time of our full, and eternal rest and deliverance.  
Q. Is it than not lawful for God's children in their distresses & extremities (for their ease and deliverance) to hasten their death by laying hands upon themselves?  
A. It is simply and utterly unlawful. For, 
Act. 1. v. 18. & 25.  first, this not the way to ease and avoid misery, but to increase it, yea and to emplunge and engulf himself into the bottomless pit of endless torment.  
Secondly, if a man should be entreated by the distressed to kill him, he might in no wise condescend thereunto, for he should be no otherwise accounted and punished then a murderer, 
Eph. 5.29.  much less may any person kill himself. For he is bound to cherish, and not to kill his own body and flesh.  
Thirdly, he that in any conceited opinion of enjoying present bliss, or in any impatiency, and impotent passion, dispatcheth himself out of the way, doth nothing but damn and destroy his own soul: examples whereof we have in Saul, Achitophel, judas, etc.  
Fourthly, he may not depart out of this earthly Tabernacle, nor forsake his standing until his heavenly General, and Commander God almighty call, and warrant him so to do: for he is no absolute Lord of his own body, 
1 Cor. 7. v. 20.  neither hath he the Free simple of it, but is a tenant at will to God, whose pleasure he must attend and abide.  
Lastly, he must practise, and put in ure, fortitude and patience, he must not mis-dread any evil, but trust in the Lord to stand fast in his calling, and Christ will by faith enable him to overcome all temptations.  
Q. Is death to be feared or not?  
A. A distinction must resolve this point, namely, that it is partly to be feared, and partly, not to be feared.  
Q. In what respects is it to be feared?  
A. In three respects. First, as it is the destruction and dissolution of nature: for in this signification jesus Christ feared it, 
Heb. 5.7. Luk. 22. v. 44.  when he sweat water and blood in the garden.  

Psal. 30. v. 9  Secondly, as it is a painful correction, though we must most fear death the cause of it.  

Esay 57.1.2.  Lastly, as it is a mean to bereave us of many worthy guides and governors, lights and pillars in Church and commonwealth, Esay. 3. v. 1.2.3.  
Q. Is it necessary and good (in some regards) not to fear death?  
A. Yes, for it is not profitable, nor expedient for us to live always here, nor is it possible for us so to do.  
Q. In what regards then is death not to be feared?  
A. First, because (as hath been formerly declared) death doth disburden us of all sin, and giveth us our quietus est from all evil.  
Secondly, as it is the beginning and gate of immortality.  
Lastly, because hereby we are presented blameless to our Lord and Saviour Christ in heaven, and are there solemnly wedded to our heavenly husband and Bridegroom the Lord jesu.  
Q. How are we to be defended and strengthened against the fear of it?  
A. By remembering that Christ (by his death) hath disarmed and cassiered death, 
Heb. 2.14.  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 fear of it.  
Thirdly, that God doth hereby bisburden us of all sin, and free us from all maladies and miseries.  
Fourthly, we are not to tremble at death, but rather to triumph, because now we have a special time and opportunity to declare our subjection and obedience to God.  

2 Cor. 5.1.  Lastly, death bringeth us forthwith imoto God's chamber of presence, where 〈◊〉 shall see him face to face, and enjoy 〈◊〉 gracious and glorious presence for eu●● more.  
Q. What are the Positive benefits 〈◊〉 death, or the good things wherewith 〈◊〉 doth possess us?  
A. They are manifold and marvellous. For first death bringeth us into the immediate fellowship of God the Father, the Son, and the holy Ghost, 〈◊〉 therefore it may be called the gate of life, and a passage to the Father.  
Secondly, it bringeth us into the heavenly communion & company of many millions of glorious Saints and Angels, with whom we shall have perfect rest and security.  
Lastly, it is to us not only the consummation of victory against Satan, sin, the world▪ the flesh; but doth also invest us with glory, and put us into an actual possession of the new heaven, and the new earth, and of all good things promised us, 
Apoc. 21.7.  and provided for us. Heb. 12. ver 22.23.  
Q. What uses are we to make of these affirmative or positive benefits?  
A. First, we are to distaste this present and infectious world, wherein there is no true contentment, nor any thing that can make us blessed before God, but rather matter of all sin, grief, evil, falsehood, wrong▪ etc. and we must let the love of heaven swallow down the love of all earthly things: let us not linger in this earthly Egypt or Babylon, but make haste unto the heavenly Canaan, a land not abounding with milk, corn, oil, honey, but abounding in peace, righteousness, 
Rom. 14. v. 17. Psal. 36.8. ●  and joy of the spirit, where we shall be satisfied with the fatness of God's house, and shall drink out of the rivers of God's pleasures, and that for evermore.  
Secondly, it serveth to comfort us against all the miseries and maladies of this present life, 
2 Cor. 4.17.18.  which shall be so abundantly recompensed with the infinite weight of everlasting glory.  
Q. Whether may a man in this mortality have a true taste of everlasting life?  
A. Yes undoubtedly, 
Rom. 5.1.  for so had job, David, Stephen, Paul, the holy Martyrs and infinite others.  
Secondly, the godly have (already) eternal life, 
joh. 3. v. 36.  (viz. in beginning and assurance) and therefore in time they shall have the fullness of it.  

Apoc. 22. v. 20.  Lastly, they earnestly pray for the coming of God's kingdom, ergo, they have some taste thereof.  
Q. By what means shall he attain thereunto?  
A. By remembering, considering, and meditating upon these directions, and conclusions following.  
Q. What things must he consider & weigh?  
A. divers things. First, the sinful, miserable, and uncertain state of this mortal life. Eccles. 1.1. Heb. 13.14.  
Secondly, the blessed and unspeakable happiness of all God's Saints by reason of their immediate fellowship with God and with Christ, from which we are absent so long as we live in this present world. 
2. Cor. 5. v. 5. Math. 25. v. 14.  For by virtue of this glorious and everlasting communion, we are not only perfectly freed from all sin, afflictions, and all evil things, but possessed with fullness of joy, and of all good things for evermore.  
Thirdly, the incomparable difference between the glory, joy, happiness o● this world, and the infinite and eternal glory, joy, blessedness of the world to come, and the consideration hereof will separate and sequester us from the love and affectation of this world, and make us willing and desirous to go to God.  
Fourthly, every man's death is deserved and procured by his own sins, and that death with all the several circumstances of time, place, manner, person, is foreseen and appointed in God's eternal decree and counsel; 
Psal. 139.15.16.  the due observation whereof will preserve us (when we are dying) from distrust, 
Psal. 39.10.  impatience, and the (servile) fear of death.  
Lastly, 
Esa. 63.2 Psal. 91 15.  the special promise of God's presence and assistance in death, which we must before hand be by faith persuaded of, and hope after, albeit we see it not, and though all things may seem desperate.  
Q. What are the properties and effects of this taste and joy?  
A. First, it ariseth from sense & grief of sin, and from the knowledge of, and faith in Christ crucified.  
Secondly, it bringeth with it sound and sweet peace of conscience.  
Thirdly, it is grounded upon the holy ministry of the Word, Sacraments, Prayers, and upon the practice of holy duties.  
Fourthly, it is deeply rooted in the heart, and it continueth for ever.  
Lastly, it causeth us to love, look and long for the life to come.  
Q. How a man must imprint and ground these meditations in his heart.  
A. He must abstain from all impiety and unrighteousness, and practise the duties of holiness, and righteousness: for God will reveal his secrets to the humble, and to them that fear him. Psal. 25.11. Gen. 18.10.  
Secondly, he must be frequent and fervent in the holy use of the Word, Sacraments, and Prayer; for hereby faith and hope are wrought, maintained, increased.  
Q. Why do Gods children die, seeing that their sins are not imputed to them, and the image of God (which consisteth in the knowledge of the saving truth, and in true holiness and righteousness) is repaired in them?  
A. I answer: first, though sin be not imputed to them, and so they cannot be condemned for it; yet all sin is not wholly taken away.  
Secondly, regeneration is only in this life begun, and in daily progress.  
Thirdly, God will have the godly to die (the temporary death) as well as the wicked, that they acknowledging the severity of God's anger against sin, may learn to hate it.  
Fourthly, that they may lay down the remnants of sin, and the adherent miseries.  
And lastly, that they may have experience of the power of God, who raiseth up the dead.  
Q. Whether that death may be desired and wished for.  
A. It may not simply and absolutely be desired; for it is an evil and against nature, and therefore not to be desired, but conditionally we may (lawfully) desire death.  
Q. In what respects may it be desired?  
A. In two respects principally: First, as it is a way and means to deliver us wholly from the burden, bondage, and slavery of all sin, and to free us from all the maladies and miseries of this wretched life.  
Secondly, as it is a means and instrument to bring us to the manifest and glorious vision and sight of God, & to the immediate and everlasting fellowship and communion of the whole Trinity, the Father, the Son, and the holy Ghost.  
Q Whether that a Christian may lawfully desire life?  
A. Yes, in some respect, namely, i● we desire to do further good before we die, 
Psal. 117.15.  and make the glory of God the end and scope of our life; for God will be glorified in us so long as we live in this earthly Tabernacle. 
Phil. 1.  And therefore every man must obediently walk in his calling until it shall please God to remove and translate him hence; and he must rather seek to honour God, and do service to his Church then respect his heavenly advancement.  
Ob. But the longer that we live the more we multiply sin, and offend our God, and therefore we may not lawfully desire life.  
A. The Argument is not good. For first, God's children sin, not wittingly and willingly, nor make a trade of sin as wicked men do.  
Secondly, their sins are covered, and not imputed unto them.  
Lastly, the good that they be examples and instruments of, is much more pleasing and acceptable to God, and to good men, than their infirmities and imperfections are distasteful.  
Q. What is required that a man may die well and blessedly?  
A. Two things: First, a preparation against death. Secondly, a right disposition in death.  
Q. Is preparation against death necessary?  
A. Yea; for first, we must needs die, for sin hath deserved and procured it, and God thereupon hath imposed it.  
Secondly, in what state soever the day of death leaveth us, in the same state the day of judgement shall find us.  
Thirdly, this preparation cutteth off, and preventeth much sin in us, which we would otherwise design and commit.  
Fourthly, 
1 Cor. 15.26.  death is our enemy, and our last greatest enemy, and therefore we must by faith in our Lord jesus, labour and strive to subdue & quell him.  
Lastly, this is our last journey, and if we dispatch it happily, and according to Christ our captains direction, it will forthwith after our death, convey us into heaven.  
Q Wherein doth this preparation consist?  
A. In sundry meditations and duties.  
Q. What must we principally meditate upon?  
A. First, we must before hand think on our latter end, and not foolishly accuse old age, or nature: for death cometh, & is inflicted from God.  
Secondly, me must betimes think on on the right composing and ordering of our lives, namely, whether that we have ceased to do evil, 
Luk 13.35  and have done what good we could: for otherwise death will overtake us, & we will wish that we had done it, (when it is too late) Luk. 13. v. 35.  
Thirdly, we must know that Christ hath abolished eternal death, and made our temporary death an entrance to the Father.  

1 Cor. 15. v. 57.58.  Fourthly, we must contemplate and muse upon the glorious resurrection of the body, which will much comfort and refresh us.  
Lastly, we must cast our thoughts upon that most excellent and eternal weight of glory reserved for us in the heavens, 
2 Cor. 4. ●7.  which doth infinitely surpass and overway all temporal afflictions whatsoever.  
Q. What duties must the sick man perform in general?  
A. Three duties: First, towards God: Secondly towards his neighbour: and lastly towards himself.  
Q. What duties is he to perform towards God?  
A. He must seek to be reconciled unto God, and for this end, he must repair and renew his faith and repentance, partly, because (many times) in temptation, he looseth something; and partly because he daily slippeth or committeth new sins, which require a new act of faith, and repentance.  
Secondly, he must constantly confess Christ, and proclaim and publish how many ways God hath been good to his soul and body.  
Lastly, he must by the eyes of faith, view, contemplate, & look upon Christ, the brazen serpent, and then death shall never sting him.  
Q. Why must he perform these duties towards God?  
A. Because (ordinarily) sicknesses, pains, and diseases are sent and inflicted of God for a punishment, and for our reformation and amendment, as most clearly appeareth in many places of holy Scriptures. Lament. 3.39. Math. 9.2, Joh. 5.74.  
Q. What services oweth the sickman to his neighbour, and what duties is he to perform towards him?  
A. He must perform all duties of piety, love and righteousness: and Magistrates and Ministers must not only command and exhort their people, subjects, hearers, to listen to, and obey sound doctrine, 
jos. 24.14.15.  and Christ his blessed Gospel; but also they must by all possible means endeavour, that they, after their death may leave them in as holy and happy estate as they found them. Act. 20.28. 2. Pet. 1. v. 5.  
Q. What duties is he to perform to his wife, children, family?  
A. First, he must advise, and persuade them to constancy, and to obedience of the saving truth; for his words spoken at such a time leave the greatest impression in the minds of them that hear him.  
Secondly, he must (for the peace of his own soul, and for the preventing and cutting of many (needless) suits and contentions in law that might arise after his death) in equity and conscience make his last Will and Testament, and bequeath his goods, lands, living, to his wife, children, kinsfolk, friends, and to the poor, as the law of God and man requireth.  
Q. What duties is he bound to perform towards himself?  
A. He must by faith in the Lord jesus arm himself against satins assaults, and against the fear of death and the last judgement; and he must not so much fear death, as look on everlasting life.  
Secondly, touching the body, he must be careful to use physic, and all other good means to preserve and continue life and health, until it shall please God to take it away.  
Lastly, 
Psal. 31.5.  he must continually resign himself, and commend his soul and spirit into God's blessed hands.  
Q. If all these duties be performed in good conscience, what good will come thereof?  
A. First, God will honour such as fear and honour him; he (I say) will honour them, as well in life as in death. 1. Sam. 2.30.  
Secondly, he will make the name and memory of them precious after death: 
Ps. 112.6.  for the just shall be had in an everlasting remembrance.  
Q What is a right dispotion in death?  
A. A religious and an holy behaviour of a man's self, especially towards God.  
Q Is it necessary?  
A. Yes: for first, now it is the very time to practise it.  
Secondly, without this disposition and behaviour, our death cannot be pleasant and acceptable in God's sight.  
Q. What are the parts of it?  
A. Three, namely, to die in faith, to die in obedience, and to resign or surrender up our souls into God's hands.  
Q What is it to die in faith?  
A. To take notice of, 
Heb. 11.13 Gen. 49.18  and lay hold of God's gracious promises in Christ touching remission of sins and everlasting life, and wholly to rely upon them, as they are revealed and set forth in the scriptures.  
Q. What benefit shall a man have who dieth in true faith?  
A. He shall be able to keep himself safe and sound against the temptations and pangs of death, and shall (forthwith after he hath given up the Ghost) be made partaker of eternal life and happiness.  
Q. How is our faith to be expressed?  
A, Two manner of ways, the one inward, the other outward. 
Rom. 8.16  First, inwardly by deep sighs, sobs, and groans, after a man's redemption.  
Secondly, (and that outwardly) by prayer, thanksgiving, and good exhortations, and often communications touching God and godliness.  
Q. What is it to die in obedience?  
A. It is willingly and gladly, to submit ourselves to Gods will in bearing the cross, Mat. 27. and without murmuring or grudging, to go to God, who in death respecteth us, and will undoubtedly receive us.  
Q. What are they to be compared unto that die unwillingly?  
A. They (if they belong to God) do, as if a prisoner should delight in his prison and dungeon, and would not go forth to a glorious palace and perfect liberty when he lawfully might; either forgetting the slavery and defilements which he leaveth, or the good things to which he goeth.  
Q. How is this duty to be performed?  
A. By learning to die daily, and not through any impatiency, or through the tediousness of trouble, to wish death, (as Elias did) for then we discover pride and disobedience, 
1. King. 18.4.  in that we will not wait on God's leisure, but follow our own corrupt affections.  
Q. How shall we learn to die daily?  
A. By taking up Christ his cross daily, and if we do with patience and meekness buckle with affliction. For every affliction is a petty death: and if we can endure to undergo this petty death, 
1. Cor. 25.31.  we shall the more comfortably undergo the great death of all, which is the disjunction or dissolution of the soul from the body.  
Q What is it to surrender our souls into God's hands?  
A. To yield them up into his hands, as unto a faithful creator, 
1. Pet. 4.19  in certain hope of our present glorification.  
Q. What general comforts are there against death?  
A. First, the sting thereof is taken away by Christ his death, 
1. Cor. 15.55.56.  and the power abolished: death to the godly is like a drone be, that keepeth a buzzing and humming, but hath lost her sting, and cannot hurt.  
Secondly, death is to God's children a gail delivery from all sin, and the miseries of this life, and a passage unto the evident and manifest sight and presence of God.  
Thirdly, in death God is not only present with his children, by his spirit to instruct, comfort, and assist them, but also sendeth his holy Angels to attend upon them and to save them, 
Luk. 16.22.  from the violence and vexation of evil spirits, and to carry their souls into heaven, forthwith after that they are separated from their bodies.  
Lastly, by death the souls of the godly shall be made infinitely more holy and happy, glad and glorious, then ever they were when they were enclosed in the sinful subject & prison of the body: and as for their bodies, they (after that they have slept a while in the earth) shall be raised up again, immortal, incorruptible, and far more bright and beautiful than they had ever been, if man had never sinned.  
Q. What is the quintessence of these conclusions?  

2. Cor. 5.1.  A. First, we are taught hereby, not to fear to depart out of the ruinous house of our bodies, whensoever God doth call us, knowing that a better life shall follow after death, for they only are blessed that die in the Lord: and of this point we must much think and study. 
Apoc 14.13.   
Secondly, we are advertised hereby, not to be cast down nor discouraged at bodily diseases, dolours, deformities: for the resurrection shall put an end hereunto.  
Lastly, we must not unmeasurably mourn for those that sleep in the Lord, seeing their souls (which are the better part of them) live with God, and their bodies being bought with a price, (namely the precious blood of Christ) and being made the temples of the holy Ghost, 
1 Cor. 6.20  shall at the last day rise again in glory and incorruption.   

CHAP. XIIII. Of certain particular evils, defects, and deformities in the body, and also crosses in the outward state.  
Question.  
OF how many sorts are these particular evils?  
A. Of two sorts; to wit, ordinary, and extraordinary.  
Q. What are the ordinary evils?  
A. They are either such as are in and about the body, or that have a man's outward state for their object.  
Q. What are those evils and defects that are in and about the body?  
A. Deformity, lameness, blindness, deafness, dumbnes, etc.  
Q. How shall we comfort ourselves against the loathsome deformity of the body?  
A. By marking and meditating upon these conclusions following.  
First, bodily deformity doth nothing prejudice the estate of God's Saints before God, (as the examples of job, David, Mephibosheth, Ezechias, Aza, Lazarus, etc. and of innumerable besides 〈◊〉 demonstrate.)  
Secondly, they endure but for a time, and (at the furthest) end and determine with this life.  
Thirdly, though the bodies of God's Saints be (for the time) never so loathsome and deformed, yet are their sins covered by the royal robes of Christ his righteousness, 
Ps. 32.1.2.  and the soul in the mean time is most holy, perfect, beautiful.  
Fourthly, at the general resurrection, this vile body of ours shall be made conformable to Christ's glorious body: 
Phil. 3.20.  it shall be no more mortal, but immortal; no more vice, but honourable; no more weak, but always strong, no more heavy, but light and nimble; no more sinful, but holy: and in a word, no more earthly, and needing these outward means and helps of meat, drink, apparel, rest, sleep, physic, recreation, marriage, etc. but they shall be always spiritual, i. immediately supported by God's omnipotent power, and absolutely subject and obedient to the spirit.  
Fifthly, God doth not hate the deformity of the body, but of the soul, by reason of sin, contracted and committed by it and in it.  
Lastly, we must remember, that our bodies are earthly and mortal, and not heavenly and eternal: and therefore we must not be discontent, 
2. Cor. 4.16  if rottenness enter into them; only let us provide, that as the outward man dieth, so the inward man may be renewed daily.  
Q. What comforts against lameness?  
A. First, lameness is natural, and is caused by sickness, old age, or otherwise; and therefore it is to be endured with the greater patience.  
Secondly, 
Acts 9.33. Aeneas.  the children of God (as Mephibosheth▪ Aza, the créeple, whereof we read in the fifth of S. john's Gospel, and a daughter of Abraham) have been, 
Luke 18.  are, and shall be subject hereunto, as much as the profane and irreligious.  
Thirdly, though the bodies of God's Saints (for their correction, 
2. Cor. 4.16  trial, and exercise) be subject hereunto, yet are their souls holy, sound, and nothing impeached by the lame body. Psal. 92.  
Fourthly, death and the last judgement, which is the time of the restitution of all things, will put an end to it and the body shall rise again in far greater integrity than ever it appeared in, when it was in the best plight.  
Fifthly, physic or surgery may possibly in time recover the body, and therefore the means are not to be neglected.  

1. Pet. 1.21.22.  Lastly, let our faith & hope be in God, and our souls purified in obeying the truth through the spirit, and lameness shall not hurt us.  
Q. Wherein shall a blind man comfort and solace himself?  
A. In many things. First, that blindness is a great part of innocency: for the eyes (since Adam's fall) are the windows of concupiscence, and the porters to let in all vices, from which enticements unto evil, and blind are freed.  
Secondly, the blind see nothing to distaste their stomachs, to offend their eyes, or to grieve their minds, whereas just Lot endued with the sense of seeing, 
2. Pet. 2.8.  vexed his righteous soul from day to day, in seeing the unlawful deeds of the Sodomites, etc. And so it fareth with God's children that are blind, who see not the evil objects nor wickedness of the world.  
Thirdly, blindness is natural and contracted by old age, sickness, and the like infirmities, and therefore Isaac, Bartimaeus, and the blind man in the ninth of john's Gospel, and divers Saints of God in all generations have borne their parts herein; therefore this correction is so much the more patiently to be borne.  
Fourthly, though the godly have no bodily eyes to behold the heavens, the earth, and the creatures, which eyes the beasts, birds, and creeping creatures have common with them, yet they have spiritual and Angelical eyes, whereby they behold God their Creator, and look upon Christ sitting on the right hand of God his Father in heaven.  
Fifthly, the eyes are not simply necessary for godliness, for God requireth the heart and understanding: and yet notwithstanding they shall be restored, yea and glorified at the general resurrection.  
Wherefore let us clear the eyes of our understanding, and cast out of them all beams of self conceit, and all dust of error. And because our memories are then most sharp and retentive, having no outward object to blunt their edge, let us apply them to the learning of the best things, and with patience wait the time of the restitution of all things. 
Acts 3.21.   
Q Propound some comfortable meditations for a deaf man.  
A. First, the deaf person cannot be infected with lies and errors, he cannot be deceived and gulled by flatterers, nor be possessed with the ingredients of grief, he cannot be provoked to wrath, he seeth nothing to disturb and disquiet him, and (that which most contenteth him) he cannot hear Gods blessed name blasphemed.  
Secondly, by reading the scriptures, sermons, treatises, catechisms, he heareth God speak unto him: for God hath no need of ears, but only requireth a devout mind.  

joh. 14.26.  Thirdly, that which he formerly learned▪ the holy Ghost bringeth to his remembrance.  
Lastly, his perfect hearing shall, (if not before) be restored unto him at the day of judgement, and his deafness in the mean time cannot separate him from God's love.  
Q What use must a man make of his deafness?  
A. First, whiles we enjoy the benefit of our hearing, 
Ps. 119.71.  let us attend to God's voice in the scriptures preached us, and let us treasure up the word of God in our hearts to bestead us in time of need.  
Lastly, though we cannot hear nor discern the notes of music, and the sounds of men and birds, yet we have the use of our eyes, to behold the creatures, and God the Author of them.  
Comforts for a dumb man.  
A. Men by reason of this want and affliction, are kept from many sins, evils, dangers, which many that cannot temper and govern their tongue run into, for they cannot lie, slander, deceive, they cannot blaspheme God, nor stir up the coals of con●ention, the seeds whereof an evil tongue doth cherish.  
Secondly, they are not undone by their rash & untemperate words, much less are they in danger to lose their lives, as many lewd and slanderous speakers are. 
Psal. 52.5.   
Thirdly, it is a labour to speak truly: and in silence there is rest.  
Fourthly, if thou hast lost an ill tongue, thou art a great gainer by it.  
Fifthly, if thou canst not speak with thy tongue, then speak to God in thy heart; for God can and doth hear as well when thou art silent, as when thou speakest.  
Lastly, if thou do but groan, sigh, and cry unto God, 
Exod. 3.7.  he heareth thee, and that thou shalt feel and find. For as he that heareth God speak and answer, 
Exod. 14.15.  is not deaf: so likewise he whom God heareth is not dumb.   

CHAP. XV. Of ordinary particular evils from without us, whether at home or abroad.  
The crosses of evil and bad husbands, wives, parents, children, masters, servants, and of a shrewd mother in law.  
Question.  
HOw are good women to comfort themselves when they are matched with evil husbands?  
A. First, they are not alone. For Abigail was crossed by Nabal her husband; 
1. Sam. 25.  and many innocent wives in Moses time, 
Mat. 19.8.  by reason of the cruelty and unreasonableness of their husbands, were divorced from them.  
Secondly, if their husbands in the flesh be evil and shrewd, yet Christ their spiritual husband will always entreat them kindly, and lovingly visit them by his spirit, if so be that they fear him and believe in him.  
Thirdly, they must be of pure conversation and reverence their husbands, the hidden man of the heart must be uncorrupt, 
1. Pet. 3.1.2.4.5.  with a meek and quiet spirit, and subject themselves unto their husbands, and then they shall either win them, or (at least) leave them without just defence of themselves, or excuse.  
Q How shall good husbands comfort themselves, when they are married to evil and unquiet wives?  
A. First, (it may be) they were rash in their choice, and did not consult with God by prayer, and with good men by conference about it.  
Secondly, David, job, Moses, etc. were this w●y somewhat crossed; and this is almost a common evil, and therefore the more patiently to be undergone: and if we cannot so well practise patience, we must (during the tempest of chiding) absent ourselves, and retire ourselves into some private place.  
Thirdly, they must acknowledge that they are thus crossed for their sins, and therefore they must the more willingly bear the burden of their offences.  
Fourthly, if they can endure rain and smoke in their houses, why not then their wives?  
Fiftly, they must either by gentleness, good persuasions and admonitions reform their wives; for than they make them better; or else they must bear with their infirmities, and so they make themselves better.  
Sixtly, let their own consciences bear them witness, that they fail in no duty of godliness and love towards them: & then let them commit the matter to God; and what know they whether (at length) they shall convert them or not? 
1 Cor. 7.16   
Q. How shall good parents comfort themselves that are troubled and crossed with evil and disobedient children?  
A. First, goodness and virtue in children is not natural, but from above, & cometh not from their first birth, but from their second: for that which is borne of the flesh is flesh, 
joh. 3.6.  & that which is borne of the spirit, is spirit; and hereupon many good men have had evil children, as Abraham had his Ishmael, Isaac had his Esau, David his Absalon, and Amnon, & Hezechias his Manasses.  
Secondly, sometimes Parents are punished in their children, partly, because they have been disobedient to superiors, and to their own parents, and partly, because they have been negligent in teaching, correcting, and bringing them up.  
Thirdly, all children are not predestinate to salvation, (as we have Elies sons, Hophni and Phineas for examples) and therefore we must not look to have all good and holy: for justification and sanctification followeth only election, and is not common to all.  
Fourthly, parents must give their children holy example, 
Eph. 6.1.  and when they are young bend and bow them, & bring them up in the nurture and information of the Lord, and then if they prove not good, their ungodliness shall never be imputed to the innocent parents.  
Lastly, though for the present they be evil and desperate, yet hope well of them, and pray for them, and use all means constantly for their amendment, & then leave the success to God the changer of the hearts.  
Q. How shall virtuous children comfort themselves that are crossed with unkind, evil, and irreligious parents?  
A. First, sometimes severity in Parents, is for their children's good, who if the parents should not sometimes grow unkind, they would forget God and themselves.  
Secondly, we must bear, with & excuse their infirmities, (as far as we lawfully and honestly may) attributing it to old oge● choler, melancholy, etc. and therefore we must either speak gloriously of them, or keep silence.  
Thirdly, the more degenerate, and irreligious that they be, the more by our humility, dutifulness, good example, and prayers, we must labour to reclaim, and win them.  
Fourthly, we must note that our parents have authority & power over us, and not we over them; and therefore we must bear with their manifold infirmities.  
Fiftly, let us ascribe it to our sins, and want of duty, and reveence to them, that we find them otherwise then we expected.  
Sixtly, if we fail in no duty towards them, yet we must remember, that good jonathan was the son of wicked Saul, 
2. Chr. 18.1  Ezechias the son of wicked▪ Ahaz, and zealous josias the son of Idolatrous Amon; who were (no doubt) much crossed by, and grieved at their ungodly fathers, yea and tempted by them.  
Q. What comforts are fit for good Masters that are crossed, by evil, and unfaithful servants?  
A. First, they must see and consider whether that they have given them good example, and have been careful to train them up in true religion, and godliness, otherwise they are as much in ●ault as the servants; and if they perform all offices unto them, they may or will prove like the Captain's servants that attended at his beck; 
Math. 8.9.  for when he bade any to come, he came, when to go, he went, and when he bade him do aught he did it.  
Secondly, they must partly by gentle admonitions, and partly by seasonable corrections, labour to reform their misdeamenours; if this will not serve, if thou have hired many servants, lessen the number of them, and they will the better agree, and thou shalt not be enforced to put them away: but if thou have few, and they be incorrigible, put them away, 
Gal. 4.30.  as Sarah turned out Hagar, and David resolved to have no slanderer, 
Psal. 101.5 & 7.  no proud, no deceitful, nor lying servant to abide in his house: and as the Lord of the unjust Steward expelled him.  
Thirdly, henceforth be more advised in thy choice, 
Luk. 7. ●.  and when thou hast good & faithful servants entreat them kindly, and (according to their good service, and deserts) do unto them that is just, 
Col. 4.1.  and equal, knowing that thou also hast a master in heaven.  
Q. What comforts and instructions are meet for diligent and dutiful servants, that either are wronged, misused, or (at least) unkindly entreated by evil Lords, and Masters?  
A. First, many right good and trusty servants have been not only unkindly, but also cruelly entreated both of ancient & of latter times. Thus was Hagar severely handled by Sarah. jacob collogned withal, and deceived by Laban: Joseph put out of service, & wrongfully imprisoned by Potiphar; David persecuted by Saul; and therefore no strange matter hath befallen them.  
Secondly, the more griefs & wrongs they endure for conscience towards God and for well doing the greater praise and reward shall they receive from God.  
Thirdly, their hard service or bondage, will one day end.  
Fourthly, that they are Gods freemen, for his service is perfect freedom.  
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 perform?  
A. Servants must fear God & use all good means to gain their favours, and obey them (as well in their absence as in their presence) in all lawful actions, 
Eph. 6. v. 5 6.7.  and do them service, as unto the Lord: & if their masters will not yet relent they must comfort themselves in their innocency, and recommend their cause to God, whose freemen they are.   

CHAP. XVI. Of private evils that are occasional and from without us.  
Question.  
HOw shall they comfort and behave themselves that are crossed with hard and shrewd mothers in law?  
A. First, they must content themselves in this, that they have an heavenly Father, and good Father in the flesh, and that they have the Church of God for their mother.  
Secondly, she is a woman, and of the weaker sex, and therefore it is not a part of a valiant man to resist a woman.  
Thirdly, that it is a matter far more glorious and acceptable to God and good men, to pass by & pardon wrongs, then to offer them.  
Fourthly, it must suffice, that the stepmothers love their Fathers, and therefore they must for their father's sake bear with them, and reverence them.  
Lastly, the more insolent that their stepmothers are, the more innocent and humble they must be; they must revenge the wrongs (that their stepmothers offer them) ra●her by not regarding them then requiting them, and the more that the mothers in law hate their sons in law, the more must the sons love them; for than they shall either win them by their well doing, or else leave them without all excuse or defence of themselves, before God the righteous judge.  
Q. What comforts are to be ministered unto them that in just and lawful suits receive many foils and repulses?  
A. First, it is arrogancy and presumption ambitiously to desire to obtain all things that we need. For mighty Emperors have been denied in many things, yea God himself (albeit he demand them for our good, and not for his own, for he needeth nothing) he requireth many things of us, which we yield him not.  
Secondly, they must persuade themselves, that if their petition had been condescended unto, it (perhaps) had not been for their good.  
Thirdly, they must not be overmuch aggrieved, if men deny unto them small things, seeing that God graciously granteth them things of far greater worth, use, and excellency.  
Fourthly, if God's children should have no denial in worldly things, they would affect the world rather than Gods word, and rather trust in men then in the Lord.  
Fiftly, in this world, the mighty are preferred ordinarily before the mean, and great men before good men.  
Lastly, though they receive a denial the first, second, or third time, yet if they be patient and constant, they may speed at last.  
Q. What use are we to make hereof?  
A. First, if we would have no repulse, we must crave things honest and possible.  
Secondly, we must be ready to pleasure others, if we would have them to gratify us.  
Q. What counsel and comfort is fit for them that are decayed or undone by rash suretyship?  
A. First, it deeply concerneth them to repent of their former unadvisedness, 
Pro. 11.15.  and be wiser for the time to come.  

Pro. 6.1.2.3.4.5 6.  Secondly, they must humbly sue to their creditors for favour, patience, and forgiveness, or (at least) for abasement.  
Thirdly, that which their poverty cannot pay, they must lay it, and put it on Christ, and then God will never exact it at their hands.  
Fourthly, it fell out through their self-will and voluntary disposition, 
Gen. 42.37.  and therefore they must take it patiently.  
Fifthly, they shall learn by their own hurt, how profitable and pleasant a thing it is to owe nothing, and to live without bonds and irons.  
Lastly, if they be only decayed, and not undone, it will make them (when the worst is past) always to dread the like danger, and to fear the like falls.  
Q. What use are we to make hereof?  
A. First, it behoveth us to be wary, for whom we become sureties, 
Pro. ●2. 26.  and for what sums: always remembering that the day of payment will come sooner than we expect; and what though for the present, we are able to discharge the debt; yet we full little know what losses and empoverishment may befall us in the mean time.  
Secondly, other men's decay by suretyship must be our discipline, and their woes our warnings.  
Lastly, if we be disposed to do good, let us rather impart our goods to the poor, then (otherwise) to lose our liberty with our living.  
Q. What comforts against discontentment conceived by reason of good service towards Church and commonwealth, neither respected, nor rewarded?  
A. They must take notice of these rules and directions following. First, this proceedeth from man's weakness, and forgetfulness, and therefore this offence must not be overmuch aggravated.  
Secondly, many worthy men of good parts and service, have been neglected & rejected in the world; joseph was forgotten of Pharaohs Butler; David an humble petitioner unto Nabal was repelled, and reproached: good jacob a faithful servant was evil entreated of Laban: David's life was sought of Saul, and Christ the Lord of all, (yet servant to all) was forsaken of all Unthankful men are ungodly unwise and wicked; and therefore we must the less regard them; for can men gather grapes of thorns, or figs of thistles?  
Thirdly, we must always do good, and look for our guerdon and reward from God, and not from men.  
Fourthly, the less hope and expectation that we have of reward from men, (who are many times unthankful, the more reverend and regardful is our good service before God.  
Lastly, God's children are plain and simple, and cannot beg, flatter, nor dissemble▪ and therefore they are not esteemed in the world, much less promoted and preferred.  
Q. What duties must we perform herein?  
A. First, we must render to no man evil for evil, but good for evil, and other men's unthankfulness must not hinder us from doing good.  
Secondly, let us beware, lest whiles we complain and cry out of other men's unthankfulness, we be found unthankful ourselves, especially towards God.  
Lastly, the unthankfulness of men must not bar us from doing good, lest that we forego the comfort of a good conscience.  
Q. How shall a man comfort himself whose wife is barren, and how shall likewise the woman quiet herself?  
A. First, they both are freed from evil children, and from the fear of sin and danger, that they might otherwise fall into.  
Secondly, they are freed from the contentions of nurses, and the yelling of infants.  
Thirdly, the husband shall be sure never to nourish and bring up another man's children for his own. And this is a great benefit; for if an adulterous wife be a great evil, much more is ●hee that is in this case fruitful.  
Fourthly, the reproach of barrenness, maketh the wife more diligent and dutiful: for she with Hannah weary, and is silent, when many other women are insolent and imperious. 1. Sam. 1.9.  
Fiftly, God will hereby correct covetous and worldly affections in them which by the number & multiplication of children might be caused and increased.  
Lastly, in common calamities, especially of the sword, 
Math. 24.19.  war, and persecution, such shall with more expedition shift for themselves, 
Luk. 23.27 28.29.  and have no cause to mourn and howl for bloody & untimely death of their children.  
Q. Comforts and counsel for godly and innocent persons, unjustly cast into, and detained in prison.  

Math. 25.36.  First, many of God's Saints, as joseph, Paul, etc. have been wrongfully imprisoned, 
Act. 28.31  and have herein been kept in safety from the enemy's rage, as Paul was, who had a soldier tending on him, and who in prison two whole years, received all that came in unto him, and preached God's kingdom, and taught those things that concerned the Lord jesus, with all boldness, no man forbidding him.  
Secondly, many in their imprisonment have not only been preserved from the great evils of the sword, famine and penury, but have wrote many famous Epistles and works, (as Paul then indited most of his Epistles) yea they have converted many to the Lord, and some have from hence (as joseph) been exalted to great honour and dignity, Eccles 4.14.  
Thirdly, their mother's womb was once their prison, and the grave shall be their second prison: and why then do they so much fear the Magistrates prison?  
Fourthly, many of devotion to God, and because they would be crucified and mortified to the world, have spent & ended their mortal lives in dens, caves, cloisters, dungeons, and therefore they in prison must carry the same mortified affections, and all will be well.  
Lastly, 
Act. 3.19.  the day of death, and the day of judgement will put an end to it at the furthermost, & therefore they must take their false imprisonment most patiently, 
Psal. 123.2  and with Paul and Silas pray unto God and sing Psalms, and wait also God's good leisure for their deliverance.  
Q. How shall we comfort them▪ that are heavy hearted and afflicted, because they are borne down and oppressed in their lawful suit?  
A. First, we must possess their minds and hearts with this, 
Eccl. 5.7.  that nothing befalleth them but by God's providence, and for their good: 
Eccles. 4. ●. 2.3.  for he suffereth this wrong to be done: he seeth it, and will in time require it.  

Eccle. 7.17  Secondly, Solomon in his time saw a righteous man perish in his justice; and why may not the like happen in our declining days? 
c. 8. v. 14.  There are righteous men to whom it cometh according to the work of the wicked.  
Thirdly, God will hereby have the adversaries of the just man's cause (whether judges or justices, 
Eccles. 3.16.17.  Lawyers, Proctors, or Apparitors &c.) to fulfil the measure of their sins, and so (if they betimes repent not) to engulf themselves into the lake of eternal damnation.  
Fourthly, God will have his people to suffer many wrongs by the wicked, that they should not be corrupted with the flattery of the world, and so should be condemned with it.  
Lastly, let us truly and constantly serve our good God, and he will (partly in this world, and abundantly in the world to come) comfort, right, and advance us.   

CHAP. XVII. Of the extraordinary evils, which even the bodies of God's Saints are in this world (many times) subject unto.  
Question.  
WHat are the extraordinary evils unto which the bodies of men are subject and liable?  
A. Two especially, to wit witchcraft and possession.  
Q. What is withcraft?  
A. It is a wicked Art or practice, 
Perkins.  serving for the working of wonders, by the assistance of Satan, so far forth as God shall in justice permit.  
Q Whether that God's children can be annoyed, or hurt by the practices of witches and enchanters?  
A. Yes, why not? For first (as shall be afterwards more particularly showed in the doctrine of possession) S●tan transported the holy body of Christ from place to place: he smote Job with sore boils from the sole of the foot unto the crown of his head; he slew his (religious) children, Job 1.19. and he bowed together a daughter of Abraham eighteen years, 
Luk. 13.16.  so that she could not lift up herself.  

Eccles. 9.2  Secondly, all outward things may come alike, both to the good and to the bad.  
Thirdly, God will let his children have a taste of satins might and malice, that they should beware of his subtle practices, and should desire strength from God, and depend upon his power and providence only.  
Lastly, God doth hereby either manifest and correct spiritual pride, or some hidden sin in his servants; or else he doth quicken and revive the latent and hidden graces of the heart, that they may be thankful to God for them, and feel them increased and confirmed in themselves.  
Q What use is to be made hereof?  
A. First, hereby it is apparent, that they are wholly deceived, who have a strong imagination that their faith is so mighty and perfect, that all the witches in the world, and all the devils in hell cannot hurt them nor shake it.  
Secondly, it behoveth Gods children never to presume of outward security from any temptation, but to prepare and arm themselves against it; and if Satan by his instruments at any time (by God's permission) afflict and torment them, they must know that it is only for the trial of their faith and patience, 
Matth 5.10, 11, 12.  and therefore the end cannot but be good and glorious.  
Q. Why doth God suffer his children thus to be tormented?  
A. First, that he may (for the time) try their faith, and likewise exercise their patience.  
Secondly, that he may at length (either by life or death) wholly deliver them, and then give Satan the greatest soil, when he looketh for the greatest victory and advantage.  
Q. What use and application is to be made of this point?  
A. First, we must beware that we do not censure all, or any, thus tormented, with the black note and mark of a reprobate, seeing that God's children are liable (sometimes) to the hurt of witchcraft, as well as the wicked and profane people.  
Secondly, we must be content that Satan should go about to winnow us as wheat, 
Luk. 22.31.32.  for he shall not prevail against our faith: well may the chaff be parted and divided from the wheat, but the wheat and the saving grace of God shall never be driven out of our hearts.  
Lastly, the more Satan bestirreth himself to annoy and displeasure us, 
jam 47.  let us the more v●liantly and vehemently by the word of God, by faith, and prayer, resist him, than he will fly from us, and we shall foil him.  
Q Why doth Satan by his instruments, endeavour rather to annoy God's children then those that are wicked?  
A. Because he hath the wicked fast in his hold, and if he should (ordinarily) torment them he might possibly estrange them from him, and so lose them. But as for the godly, they have escaped his hands, and therefore he laboureth to recover them: they are as the Merchant's ship, fraught and laden with great riches and precious commodities and therefore he striveth either to take them, or else to drown and sink them.  
Q. What means and remedies are there to prevent and cure the practices of witchcraft?  
A. There is one sovereign and principal preservative, and th●● is, to be within the covenant of grace, made and confirmed in the Gospel by the blood of Christ, touching remission of sins and everlasting life; for to such on one appertain the promises of the blessed presence of God's spirit, and of the presence and special protection of his holy Angels, 
Psal. 92.10.  to pitch their ten●s about them, 
Num. 23.23.  and to preserve their souls and bodies from the power and practices of Satan and his instruments, (namely) so far forth as is expedient for them.  
Q. How may a man be certified that he is in the covenant of grace?  
A. By a lively faith, applying to himself the saving promises of God in Christ and by the fruits of it, in true repentance and obedience.  
Q Deliver some general restauratives and remedies against the practices of witchcraft.  
A. They that are annoyed by witches and the practices of withcraft, must practise three duties. First, they must note that sin is the true and proper cause of it, 
1. Sam. 15.  as may appear in Saul vexed with an evil spirit, 
1. Tim. 1.20  in Hymeneus and Alexander, (for their pestilent errors) given up unto Satan; and in the incestuous Corinthian, 1. Cor. 5.5. And therefore they must never rest, until that they have found out this sin, and withal wounded and slain it.  
Secondly, they must show forth by hearty prayer and fasting, their faith whereby they rely on God's mere mercy; and herein they must pray absolutely for the pardon of their sins, but conditionally for deliverance from the hurts and torments of witches and sorcerers, for they are but temporal evils.  
Lastly, they must comfort themselves in this, that the devil and his instruments, are but God's executioners, who directeth their practices to his children's good, and that he being a most wise God, and a loving father in Christ, will not suffer them to be tried and exercised above their ability, but will in his good time, either in this life, or in the end of this life, by death eternally deliver them, and put them in present possession of everlasting ease and happiness.  
Q. What is possession?  
A. It is when the devil is manifestly present, either in the whole body, or in some part of it; so that he hath the power and government of it. As for examples sake, when he possesseth the instrument of the voice, as the tongue, and withal maketh the party possessed to speak strange languages, which formerly he never either heard or understood, and when he causeth the party possessed to give notice of secrets, and of things done far off  
Q. Whether is there any possession in th●se days or no?  
A. Though possession by evil spirits is in these days of truth but rare, and of few noted, yet there is, and will be such. And this the Writers of the Centuries do record to have fallen out in every age, and frequent experience in our own kingdom doth also confirm it.  
Secondly, the causes of possession, namely sin as the meritorious cause of it, and the demonstration and execution of God's justice as the final cause, cease not: for sin is as rife, yea more raging then ever heretofore; and God is as just to punish sin, as at any time, and then why should there not be possession an effect of it?  
Thirdly, the proper signs and symptoms of possession, namely loud crying of the party possessed, 
Mark. 9 26  renoing of his body, and his lying dead at the point of his dispossession, are in these days descried and observed: 
Mar. 9.24.  and why is there not then the thing signified?  
Lastly, the ordinary means of expelling Satan, namely prayer and fasting remain, and why not possession?  

Objection.  
Q But the miraculous and extraordinary gift of eiecting evil spirits out of the possessed, is now altogether ceased, Ergo, there is now no real and bodily possession.  
A. The argument followeth not: for though possession in our days be far more rare then in Christ and the Apostles times, & the miraculous gift of casting them out (by miracle) be ceased, yet there is an ordinary course remaining and left to the Church, namely, prayer and fasting; 
Mark. 9. 2●  and not without good reason; for there is no temptation but God hath provided a remedy for it, and much more for such an extraordinary affliction. ●nd hereupon when the Disciples of Christ having jointly received power and authority to cast out devils; and when they assaying to cast out Satan out of one of the Scribes sons, and because satan yielded not at first, and they began to doubt of the sufficiency of their authority, they had no success; for the gift of miraculous faith, was for the time interrupted: hereupon Christ referreth them to the ordinary means, namely prayer and fasting.   

Objection.  
But God hath made promises to his children, 
jam 4 7.  that Satan shall have no power over them.  
A. All temporal blessings (whereof this is one) are promised with condition, namely, so far forth as may stand with God's good pleasure, and the good of his children, and not otherwise: but it is his decree, and for his children's profit, sometimes to be bewitched and annoyed by Satan's instruments.  
Q Whether those that were vexed by evil spirits, in the time that Christ lived on the earth, or in any age sithence, were only obsessed and outwardly tormented by Satan, or possessed by the substantial inherence of him in their bodies.  
A. (No doubt) they were tormented both ways. Touching obsession, there is no question; and touching possession, it is apparent by these and the like arguments. First, by a distinct voice heard out of the person possessed, differing from his own natural voice.  
Secondly, by the speaking of the hardest languages, which the party possessed never formerly understood.  
Thirdly, our blessed Saviour Christ cast out a devil out of a man, and bade him enter in no more.  

Math. 12.43.44.  Fourthly, the unclean spirit being gone out of a man, and finding no test elsewhere, purposeth and endeavoureth to return into his house from whence he came: Ergo, he was formerly in it.  
Lastly, (a few words satisfy men not conceited or contentious) the experience of most ages, and the judgement of the most Orthodox Divines proveth it.  
Q. Whether that God's children may be at any time, or are in these days possessed by evil spirits?  

Eccl. 9.2.  A. Yea truly; first in these outward things, all may fall alike to the good & bad.  
Secondly, Satan by God's permission, had power over the blessed body of our Saviour Christ, and transported it from place to place, 
Mat. 4.8.  viz. from the wilderness to a wing of the temple in jerusalem.  
Thirdly, Satan infected jobs body with loathsome and pestilent botches and boils, yea and overturned the house wherein jobs children were upon them, and so crushed and squéesed them in pieces.  
Fourthly, holy and blessed Paul was buffeted by satan.  
Fifthly, 
2. Cor. 12.7  a daughter of Abraham was troubled eighteen years with a spirit of infirmity; for Satan so bowed her, that she could not lift up her head.  
Sixthly, the woman of Canaan her daughter was vexed with a devil. 
Mat. 15.21.22.   
Seventhly, the child of a true believer was by satan possessed.  
Eighthly, the experience of all ages and times (more or less) verifieth and justifieth the truth of this assertion.  
Lastly, fatherly and temporary chastisements yet remain; but possession is (to God's children) but a temporary & fatherly chastisement.  
Q. What general comforts and directions are there against possession?  
A. First Satan's both nature and power is restrained, limited, and bounded: for touching his nature, he is but a creature, and finite both in knowledge and power. And as touching his power, (though it be very great) yet he is so bridled and restrained by the decree, & will of God, that he cannot put in execution all his natural power, to the hurt and annoyance of any whatsoever.  
Secondly, sundry of God's saints, as job, and a daughter of Abraham, that was bound by satan eighteen years: yea and our blessed saviours body, was subject (for the time) to satins malice, and yet all happily escaped, and were delivered: Christ by his own power foiled him, and the other were conquerors in and through Christ.  
Thirdly, that in God's children, possession by satan only annoyeth the body, which is as it were the outward wall or the circumference; but he can never win or overcome the castles of our hearts, nor attain unto the centre of our conscience.  
Lastly, that possession by evil spirits, is (to the believers) but a temporary chastisement, and shall determine in death, (if not long before) espe●ally, if public and private prayers and fastings be (according to Christ his ordinance) used.  
Q. What duties are the possessed to perform?  
A. They must heartily pray unto, and call upon God in Christ, to check satan, and to restrain his power and malice, and (consequently) to deliver them and theirs: and in the mean time, they must patiently bear that particular affliction, and wait God's leisure until he deliver them. job 13. Heb. 11.17.  
Secondly, they must have recourse to God in his word, in which he promiseth them his presence, and protection in their greatest dangers. Psal. 91.10.11. Zach. 2.51. Esay 66.12. Num. 23.25.  
Thirdly, 
Mat. 17.21.  there must prayer and fasting of the Church be used for them: for so Christ hath ordained and commanded. Mark 3.29. Psal. 37.34.  
Lastly, they must to their holy professions, join practices of good works and newness of life, and then all things will go well with them in the end.  
Q. What duties are the friends of the possessed, and his neighbours, and those that attend upon him, to perform unto him?  

Rom. 12.15.  A. First, they must condole and grieve with him, as members of one and the same spiritual body. 
1 Cor. 12.25.   
Secondly, they must visit him, and by prayers make intercession to God for him; 
jam. 5.15.  for so God hath commanded; and the prayer of a righteous man availeth much, if it be fervent.  

Esa. 8.20.  Thirdly, they must advertise him that he in no wise send to wizards, nor fly to any unlawful means; 
2 Kin. 1.3. & 4.  for this is not the means to expel satan, but to entertain and also to strengthen him.  
Lastly, because in possession, God doth either correct some evil in the party possessed, or make trial of his faith, his friends must endeavour to bring him to repentance for his sins, and this being done, to persuade the said party to wait constantly and patiently for the good time of his happy deliverance.     

THE SECOND BOOK, Wherein are contained sovereign and most sweet consolations, directions, and remedies against such inward or outward evils, crosses, afflictions, which properly and peculiarly concern God's Church and Children.  
LONDON Imprinted by William Hall for john Stepn 1611.   

TO THE RIGHT Honourable his very good. Lord, the L. HARINGTON, Baron of EXTON; and to the right Noble and Virtuous the LADY HARINGTON his wife, & my singular good LADY, Grace, Mercy and Peace.  
Having (Right Honourable) in the former book treated of such public and private troubles, vexations, losses and calamities that are common to God's children with the wicked; and having (according to my measure) sorted out, and set down such plain and compendious rules, directions, and consolations, as may seem most fit and necessary; I have in this second Book propounded in order those doubts, distresses, griefs, scandals, trials and afflictions, which did specially and properly concern God's Saints and servants: (for many are the troubles of the righteous, and the better Christian the more tried and afflicted) & I have withal expressed and drawn out of God's book such certain resolutions, undoubted conclusions, and choice comforts, as (I hope) will give good satisfaction and contentment to every good Christian. And hoping that through God's blessing this small work may do much good, I have been willing to make it common, and for many just and weighty reasons me moving, do devote and consecrate it to your Honours. For, first, your Honours being Pillars in God's house, and goodly Cedars in the Lebanon of his Church militant, bear your parts in affliction, and therefore the comforts do appertain unto you; you share in the conflicts, and why not in the conquests?  
Secondly, this my discourse being a subject and matter of religion and learning, who have greater interest in it, than such a noble Theophilus, & honourable Sunamite, who both do so much favour, further, and wish well to learning and godliness?  
Thirdly, in whom do might and meekness, honour and humility, greatness and graciousness, more happily concur, then in your Honours?  
Lastly, having received so many great and undeserved favours from your Honours, as the Root, and from your noble offspring, as the blessed branches; I could find no better means to manifest my humble duty, and to testify my thankful heart, then by dedicating, and commending these my labours to your patronages.  
Vouchsafe therefore not only to peruse my meditations, but also to approve them; that the Author may receive the greater encouragement, & the fragrant perfume of your favourable disposition, may more amply enlarge, and make known itself. But fearing to be offensive and tedious, and assuring myself of your Honourable acceptation; I do here most heartily sue and supplicate to God the Father of our Lord jesus Christ, to bless the bright Morning Star, that Princely charge under your careful tuition, and herein to respect and reward your faithful service, and watchful attendance, to remember in goodness all your kindness showed to his Church and children, to continue you long in health, to increase you in all grace and honour, and to replenish your hearts with all hope and comfort.  
Your Honours in all duty, most affectionate, THOMAS DRAXE.   

THE SECOND BOOK. Of the sovereign and most sweet consolations, directions, and remedies against such inward or outward evils, crosses, afflictions, which properly and peculiarly concern God's Church and children.  

CHAP. I.  
Question.  
WHat are those crosses, troubles and afflictions, that properly and peculiarly concern God's Saints and servants?  
A. They are either inward or outward.  
Q. What are the inward crosses?  
A. Those spiritual temptations that assault the souls, faith, and sanctification of Christians.  
Q. How are they to be distinguished?  
A. They are either such temptations which arise from within the mind of God's children, or which are accidentally occasioned and objected from without them.  
Q. What are those inward temptations and distresses that arise from within the minds of God's children?  
A. They are either anguish of mind and distress of conscience (in general,) or doubts of, and assaults against faith and sanctification (in particular.)  
Q. What is distress of mind?  
A. A lively feeling of God's displeasure for sin committed, whereupon the person distressed is in suspense of God's favour, and of his salvation, and doth further expect the increase of the same distress. 
Heb. 5.7.   
Q. Why is it put in the first place?  
A. Because it is the most bitter and grievous cross of all others.  
Q. Render some reasons of your assertion.  
A. First, because they that are hereby tried, exercised, and buffeted, strive not with men, who are weak and mortal, but with God almighty, who is highly offended with them, and is a revenging God.  
Secondly, no outward act, physic, counsel, medicines, might or means, can possibly relieve and cure such, but only the word and spirit of God, revealing and applying the blood and obedience of Christ unto the party afflicted.  
Thirdly, such distressed souls are more tormented by the coveting and removing 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 symptoms they are moved and drawn sometimes not only to complain of God, 
job. 6.2. & 3.24 etc. 16 12.  but to blaspheme him, and to cry out that they are damned.  
Lastly, 
P●al 6.1.2 3 Psal. 116.3.  these temptations and distresses do of all torments most nearly resemble the pains of the damned, and hereupon David saith, that the pains of hell got hold on him.  
Q. For what ends and purposes doth God oftentimes so trouble and afflict the minds and consciences of his children.  
A. For divers ends: First, that they finding (to their grief) how odious sin is in God's sight, may be the more stricken down, yea and confounded in themselves, and so be the more mightily stirred up to godly sorrow.  
Secondly, God will hereby check & correct spiritual pride in them, by reason of illumination, revelation, graces, acts done, etc. Hereupon Paul saith of himself, 
●. Cor. 12.  that lest he should be exalted out of measure by spiritual revelations, God sent the messenger of Satan to buffet him, and the prick in the flesh to humble and exercise him. God hereby like a good Physician letteth them blood, and easeth them of all ill humours of pride, wordliness, looseness of life, security, etc. and estrangeth them from the friendship, and familiarity of wicked men.  
Thirdly, God will hereby try and prove, that is, make known to themselves and others, their faith, and a train of most excellent virtues that follow and attend upon it.  
Fourthly, they hereby, when they are once delivered, 
Gen 45.5. & 6.  shall be more compassionate to their brethren in the like extremity. 
Psal. 51.13.  For as one piece of iron cannot be souldred and fastened to another unless both pieces be made red hot, 
A Similitude.  and beaten together: 
Luk. 22 33.  so one Christian member cannot be sound affected to another, unless both have had experience of the same, or the like misery.  
Q. What if temptations and afflictions be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 job, David, Hanna, a daughter of Abraham, that was bowed by Satan 18. years, and the distresses of particular persons in all ages) the children of Israel were long in captivity in Egypt, in Caldea, in Babylon: the ten general 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 prevent many evils, into which otherwise they would cast themselves headlong; these long continuing plasters will fall off as soon as the wounds are cured.  

Pro. 13.12.  Thirdly, the longer that the deliverance is deferred, the more comfortable will it be when it cometh.  
Lastly, if process of time rid them not away, yet death will end them.  

Use.  
Wherefore let us humble ourselves under God's mighty hand; 
joh. 5.14.  let us seek his face, and desire his mercy, which being obtained, let us sin no more lest a worse thing befall us, let us then beware an after-clap.  
Q. From what special causes doth distress and anguish of mind arise?  
A. From two, the one inward & original, namely, a deep apprehension, or rather, an overrating of sin committed; and the other outward, and occasional, namely, crosses, calamities dangers, distresses, persecutions, and troubles.  
Q. What meditations are good for our restitution, and for the regaining of God's favour once felt and enjoyed?  
A. We must remember and weigh divers things. First, that in these desertions, the Saints of God in all ages, share and are copartners with us.  
Secondly, that they are finite, momentany, and sufferable.  
Thirdly, that if they be weighed in a balance either with the horrors and torments of the damned, from which Christ hath delivered us, or with the glorious joys of heaven▪ wherein our Lord hath slated us, 
1. Pet. 1.6.  they are as nothing, and therefore we are more patiently, and joyfully to undergo them, 2. Cor. 4.17. Heb. 10.37  
Fourthly, if these temptations, be great & grievous, than they (like strong purgations) will work our greatest peace at length.  
Fifthly, we must note, that the way to heaven is not strawed with flowers, and roses, but set with thorns, and therefore we ought to be well shod with the preparation of the Gospel of peace, Eph. 6.  
Sixtly, God will not long leave us comfortless, but as the temptation aboundeth, so shall the consolation much more, and the event shall be always good.  
Seventhly, God doth sometimes forsake us, so that we sin greatly, and sometimes that we are hopeless in our troubles, that God's favour recovered, should be more esteemed of us. For as the morning light is more comfortable after the darkness of the night, as walking after sleep, health after sickness, a calm after a storm, and peace after war: so is God's love more admired after, and his favour more desirable & acceptable, when sundry temptations and desertions have gone before.  
Lastly, God in due season will bring these doleful desertions to an excellent issue, and to a blessed conclusion.  
Q. What use are we to make hereof?  
A. First; we must be heedful that we do not rashly and uncharitably censure any of God's afflicted children, as though they were finally forsaken. For whom God loveth most he chastiseth most, and he putteth his chiefest Champions and Worthies to the greatest hazards.  
Secondly, we must never promise to ourselves any immunity from these troubles and trials, but arm and prepare ourselves against them.  
Lastly, we must not pine away in our troubles, nor despair, but we must live by faith, and wait upon our God, until he gloriously deliver us.  
Q. With what comfortable directions and rules, are the consciences of God's children to be relieved that are vexed in soul by reason of some grievous sin committed?  
A. First, they must know that God (in the matter of our salvation) worketh by the contraries, 
Rom. 8.28.  and turneth the poison of the sin of his children into excellent preservatives, and restoratives, & therefore he sometimes so leaveth them to themselves, that they commit some great sin that woundeth the conscience, that his grace may be more conspicuous and apparent in their recovery, and that they having felt the weight of God's displeasure, may be more watchful and wary for the time to come.  
Secondly, 
Ioh 3.16.  they must remember that Christ his satisfaction to God's justice is of infinite value and worth, and that if they do by the hand of a lively faith apply it to their souls, it will cure the wounds of their souls, be they never so great.  
Thirdly, if they debase themselves before God, and strip themselves of all opinion of their own worthiness, & withal truly desire to be reconciled unto God, than God will give grace to the humble, and accept the will for the deed.  

Math 24. v. 26 joh. 20.25.27.  Fourthly, that doubting, and desperation is like the great monster Goliath, that defieth the living God, and therefore we must not yield to it, but resist it, and (with the fling and sword of God's word) slay it.  
Lastly, they must meditate upon God's sweet mercies, past, present, & to come, & lay his precious promises close to their hearts, and they will be so many flagons of wine and apples of comfort to revive their fainting souls.  
Q. With what considerations shall God's children comfort themselves, when God (for the time) delayeth either to remove, or to mitigate inward, or outward afflictions?  
A. First, that God is the author of them, 
Amos. 3.6  and not man only (or principally) and that he turneth them in the end unto the special good of his children. Rom. 8.18.  
Secondly, 
Rom. 8.27.  that God's children of all times are subject to this temptation and are our companions and copartners herein. 1. Pet. 5.9.  
Thirdly, that the longer that our temptations endure, the more easy will they be; and that the more violent they be (like the blustering and stormy winds) the sooner they will end; for nullum violentum est perpetuum; and God will not (such is his tender compassion and indulgence) have his children tempted above their measure and strength.  
Fourthly, that the Lord jesus hath long sithence drunk up the poisoned dregs of affliction, and hath sanctified and sweetened the remainders of it unto them.  
Fifthly, 
Ps. 91.15.  God is present with his in trouble, he by his spirit doth instruct, direct, comfort and strengthen them, 
Vers. 16.  and ●ill (in good time) graciously and gloriously, by life or death, free and deliver them.  
Q. What is a second, (though an accidental and occasional) cause that causeth and increaseth distress of mind?  
A. Melancholy.  
Q. What is melancholy?  
A. It is (in regard of the outward matter and original of it) a kind of earthy and black blood, (especially in the spleen) corrupted & distempered, which when the spleen is stopped, conveyeth itself to the heart and brain, 
Perkins.  and there, (what by his corrupt substance, and infectious quality, and what by corrupt spirits) annoyeth both brain and heart, the seats and instruments of reason, understanding and affections.  
Q. How doth melancholy breed and nourish distress of mind and conscience?  
A. By furthering evil and fearful conceits: for when the mind of the melancholic person hath imagined, conceived, and presented to itself dreadful things, than affection worketh upon it, and then jointly from the mind and affection disturbed and distempered, proceed fears, horrors, desperations.  
Q How is distress and grief of mind to be distinguished from melancholy?  
A. Many ways. First, melancholy may bear sway and prevail, when the conscience is in a slumber, and no whit disquieted.  
Secondly, distress of conscience perplexeth the whole man; but melancholy troubleth the imagination only.  
Thirdly, distress of conscience ariseth from the knowledge of sin, and from the fear and feeling of God's indignation; but the fear and distress that is occasioned by melancholy, ariseth from pretended and supposed causes.  
Fourthly, he that is distressed in conscience, may, and hath courage in all other things; but the melancholic person feareth & misdoubteth every thing.  
Lastly, melancholy is curable by physic; but distress of conscience can by no other means be removed, but by faith in Christ his merits and mediation.  
Q. How is melancholy to be cured?  
A. First, the melancholic person must be brought not only to an acknowledgement of his sins in general, 
2. Cor. 7.9.10.  but of some special sin in particular, that so his melancholic sadness may be turned into a godly sorrow.  
Secondly, he must be distinctly acquainted with the precious promises of God, 
Psal 34.12.  made to repentant sinners. Psal. 97 10.  
Thirdly, he must touching the outward state of his body, suffer himself to be governed by his friends and men of skill, or else he must be contained in order by violence.  
Fourthly, he must suffer nothing to enter into his heart that may vex and disquiet him.  
Lastly, the ordinary means of physic must be used; for it serveth to abate the evil humour of the body, and to cure the distemper of it.  
Q. What are the principal and usual effects of distress of soul and conscience?  
A. Six especially: first, sadness and heaviness: secondly, troublesome and unquiet dreams: thirdly, wearisomeness of this present life by reason of daily discontentments: fourthly, desperation of salvation: fifthly, fear of the last judgement: lastly, fear and expectation of hell fire.  
Q. What comforts and remedies are there against this sadness and heaviness?  
A. First, in this temptation a Christian man must by the feet of his faith, and the wings of his affection come, 
Mat. 11.28  yea and fly unto Christ, and take upon him the yoke of his fatherly correction, and then he shall find rest unto his soul.  
Secondly, let him look and long for the Lords gracious and favourable presence, no otherwise then the sea-beaten traveler longeth and looketh for the haven: and even as the eyes of servants look unto the hands of their masters, and as the eyes of a maiden unto the hands of her mistress: 
Psal. 123.2.  so his eyes must wait upon the Lord his God, until he have mercy upon him.  
Thirdly, he must with jacob wrestle with God by prayer, and not cease to urge and importune him, until he bless him, and then he shall (at length) prevail with him, and have his quietus est.  
Fourthly, he must consult and be advised by the Ministers and Preachers of God's word, 
job 33.23 24.  to whom he hath given the tongue of the learned, 
Esay 50.4.  that they should know how to minister a word in season to the weary, and comfort the foeble minded.  
Fifthly, the greater that his unquietness is, the more must he fasten and fix his mind upon Christ, in whom alone he shall find peace. 
A similitude.  For as he that climbeth up a ladder, the higher that he ascendeth, the more fast hold he taketh, so the more that a man is oppressed with heaviness, the more earnestly should he fix and fasten his mind upon the Lord jesu.  
Sixthly, he must turn and transchange his worldly sorrow into a godly sorrow; for than his sadness shall end in gladness, and his sorrow in singing, no otherwise then after rain cometh fair weather, and after storms calms.  
Seventhly, he must not so muse and think upon sorrowful and displeasing objects, much less yield unto that sorrow whereof he can render no certain cause, for then his sorrows will become uncurable, and kill him: 
2. Cor. 7.9.10.  but it is his part to study and ponder upon the sweet promises of God in Christ, 
1. Pet. 1.6.7  made to humbled and repentant sinners; he must also joy in, and be thankful for God's graces and gifts conferred upon him, which will feast and refresh his soul.  
Eightly, he must use and take comfort in Gods good creatures, 
Eccles. 2.24  of meat, drink, herbs, plants, and especially solace himself in the green and most delectable spring of the glorious resurrection daily approaching, 
1. Thess. 4.15.  when God shall wipe all tears from his eyes, and fill him with unutterable pleasure.  
Lastly, when he is recovered, he must be truly thankful to God; and pity and kindly entreat them that are in like extremity.  
Q What comforts are to be applied to them that are disquieted with fearful dreams?  
A. First, few dreams are true, because they are either equivocal, or ordinarily false, and therefore not to be believed; and as for all Prophetical dreams, they are now ceased.  
Secondly, it is better to dream of things that are dreadful unto us, than those that are delectable and desirable: 
Petrarch. de remed. utrius. fort.  for the deceit of a dreadful dream is pleasant, and the issue of a delightsome dream is many times sorrowful.  
Thirdly, job David, and others have been this way afflicted.  
Fourthly, if we dream of any evil that may befall us, as we may not credit it, because it is a dream, so it is good we should beware of it, and the occasions thereof, and prevent it by prayer.  
Lastly, disquiet and fearful dreams proceed ordinarily from cares, 
Eccles. 5.2.  vexation and distraction of mind in the day time, and therefore we must disfurnish and unlade ourselves of them.  
Q. What practices are necessary to prevent fearful dreams?  
A First, moderate and spare diet; for from a full stomach arise noisome fumes which trouble the brain.  
Secondly, a quiet disposition, and the following of quiet studies in the day time, which will be the cause of quiet repose in the night.  
Thirdly, a careful and conscionable execution of the works of our Christian and civil calling.  
Fourthly, before we go to sleep, a diligent examination of ourselves, 
Psal. 4.4.8  and a sorrow for sin committed, and good omitted, and the exercise of reading, conference, prayer.  
Lastly, if our dreams be troublesome, terrible, and from Satan, we must by earnest prayer resist him, and bid him avaunt, and we shall find marvelous comfort after it.  
Q. How much a Christian quiet and pacify himself that is weary of this present life, by reason of many crosses, toils, troubles, and discontentments?  
A. First, he must remember that every man is borne to many crosses, and that no calling is freed from them: and therefore he must learn to take up his cross daily, 
Luke 9.23. & 24.  and to follow Christ.  
Secondly, he must as well look to be chastised of God, 
job 2.10.  as cherished, and to be as well crossed as comforted; for he must by many afflictions enter into God's kingdom: 
Acts 14.22.  and therefore he must encounter with these evils, and use no unlawful evasion to ease himself of them.  
Thirdly, he must read much, yea muse and meditate upon the sweet and sugared promises of God, contained in the scriptures: if he delight herein, he shall not perish in his troubles: Psal. 119.92 but be revived.  
Lastly, he must be often conversant with God's children, and desire their advice, prayers, 
Cant. 3.2. & 3.  counsel, direction, and then they will be like so many Jonathan's to comfort him, and so many Simons to help him to bear his Crosse.  
Q. What is desperation?  
A. It is when a man in his own sense and feeling, is without all hope of salvation.  
Q. How doth this come to pass?  
A. Thus, when a man being prevented, falleth into some offence, which satan doth marvelously aggravate, both by accusing the offender, and affrighting him with the judgements of God. Matt. 27.3, 4, 5.  
Q. With what comforts and persuasions shall God's children arm and furnish themselves against this temptation?  

Esay 1.16.17.  A. First, that God's mercies in Christ are of an infinite extent, and do by many degrees exceed and go beyond all their sins whatsoever. Psal. 103.10, 11, 12.  
Secondly, that Christ came into the world not to call the righteous, but sinners to repentance, and that they that see not, might see: and that they which see, (namely, 
john 9.39.  in their own opinion and conceit) might be made blind; and to seek and save that which was lost (namely, in their own sense and esteem): and therefore afflicted sinners have no cause of doubting, much less of despair.  

Rom. 5.10.21.  Thirdly, the greater that our sin is, the greater is God's mercy to them that depend upon him; so that where sin aboundeth grace aboundeth more.  
Fourthly, Christ is a continual intercessor for them to God his Father, and God heareth him always. john 11.  
Fifthly, that to call God's goodness, truth, 
john 20.25.27.  and power into question is a great sin, and that thereby they offend him as much as by any other sin.  
Sixthly, that many of God's dearest saints and servants have been (in a sort) emplunged and engulfed in the pit of despair, as David, job, the Church in the Canticles, etc. yet by prayer, by meditating upon their former experience of God's mercies: Ps. 77.10.11.12. 1. Sam. 17.37. and by waiting God's leisure with patience, they have happily recovered themselves, and have been more confirmed for the time to come.  
Seventhly, that God, when his children seem utterly forsaken and do conflict with God's wrath, 
Lam. 3 3●.  are not wholly nor finally forsaken, but are inwardly with the woman of Canaan supported by God's power, 
Mat. 12.11.  who doth in his good time bring judgement unto victory, or truth, that is, he will so judge and reign, that at length he will be a conqueror.  
Eighthly, that God in this case accepteth the will for the deed, 
Matth. 5.6.  and a desire of reconciliation for reconciliation itself: so that this our desire be matched with a settled purpose, and a full resolution to forsake all sin▪ 
Acts 11.23.  and to turn unto God. Luke 15.18.  
Ninthly, that in the beginning of a man's conversion, 
Mat 9.22.  and in the time of some grievous temptation, God accepteth of a desire to believe for faith itself. Mat. 8.25.26.  
Tenthly, that desperation in God's children is but temporary, and therefore curable: 
john 13.3.  for God teacheth them, he loveth them with an eternal love, he enlighteneth and guideth them by his spirit, and having begun in them the work of grace, 
Phil. 1.6.  he will finish it until the day of Christ.  
Lastly, that all the rules and principles of Christian religion are demonstrative, and certain both in themselves, and also in the minds and understandings of God's children.  
Q. What use is to be made of all these propositions?  
A. First, seeing that desperation is the high way to hell, yea and the mouth of it, let us not nourish it, and so hereby increase our sin, and lessen and discredit Gods rich and royal mercies, but rather let us build and bind upon them, 
Acts 3.19.  for the haven of mercy is prepared for the repentant.  
Secondly, it is our part to beware of doubting, 
Heb. 4.1.2.  distrusting, and unbelief; for hereby we stop the current of God's mercy, and shut the doors of our hearts that the sunshine of his grace cannot enter in unto us.  
Lastly, we in this case must not cast our eyes upon our own unworthiness, as though we should bring a pawn in our hands, and bind God unto us by our own works; but we must take notice of the infinite extent of God's mercy and compassion, 
Rom. 4.19, 20, 21.  and strive to believe and apply all the promises of salvation.  
Q. How are they to be comforted, that tremble at and are sore afraid at the remembrance of the last judgement?  
A. First, their fear of the last judgement (so that it be not unmeasurable and unreasonable) is a notable alarm to awaken them out of, and to keep them from the slumber of security. Hereupon Saint Paul by the terror of it, 
2. Cor. 5.11  endeavoured to persuade men to repentance. And Saint Jerome (whether he did eat, drink, sleep, study) thought that he heard always sounding in his ears, Arise ye dead, and come to judgement.  
Secondly, God's children being in Christ, and having him for their Saviour, friend, 
Rom. 8.1.  mediator, and judge, shall never come into the judgement of condemnation, but shall hear that comfortable sentence; 
Mat ●5. 41.  Come ye blessed of my Father, inherit ye the kingdom prepared for you from the beginning of the world.  
Q. What use (in a word) is to be made hereof?  
A. We must spiritually imitate the last judgement, 
1. Cor. 11.32.  by arraigning ourselves before the bar of God's judgement; we must indite and condemn ourselves for our sins, and then the last judgement shall not minister unto us matter of terror, but of triumph.  
Q. Is it peculiar to God's children thus to be sometimes perplexed with doubting of God's favour, and their own salvation?  
A. Yes: for first the wicked and profane man is not sensible of his own wants, but is presumptuous and confident, though he be notwithstanding devoid and destitute of faith and inward holiness.  
Secondly, that the child of God is subject to such doubtings and waver, it thus appeareth. 
Luk. 22.32.  First, satan desireth to sift them only, and to spoil them of the rich treasure of grace in their minds and hearts.  
Secondly, whosoever truly believeth, feeleth & findeth in himself many doubtings and distrusting, as the whole and sound man perceiveth in himself many grudge of diseases, which if he had not health he could not feel. Hereupon we read how many of Gods most worthy servants have doubted, yea and almost despaired. 
Mar. 9.21.  The man in the Gospel, whose son was possessed with a devil, doubted when he prayed Christ to help his unbelief: job 3. & 13. David, Psal. 77.8, 9, 10, 11. and Psal. 116.1. Ezechias, Esay 38. and many others have been brought unto the pit of desperation.  
Thirdly, God's children only complain of, abhor and resist doubtings and waver, yea and pray against them, and therefore they must needs be subject unto them.  
Q. What are the principal means to suppress these (or the like) doubtings?  
A. The consideration of these meditations following. First, it is God's commandment that we should believe his manifold and precious promises, 
1. Ioh 3.21.  which if we refuse to do, we justly defraud ourselves of God's favour, 
Heb. 4.11.  and of our own salvation. Hebr. 3.18. & 19  
Secondly, the promises of grace are general to all God's children, and shut out no particular person: 
Esay 55.1.  and therefore when such offers of mercy and grace are made unto us, and confirmed by the Sacraments of Baptism and the Lords Supper, let us by the hand of faith apply them to our own souls and consciences.  
Lastly, that by doubting of, and calling the truth of God's goodness, & sweet promises into question, we offend God as much almost as by any other sin; for hereby we rob God of the glory of his mercy, 
1. john 5.10  and make him (what in us lieth) a liar, because we will give no credit to his promises, nor apprehend & lay hold on them.  
Q. What practice is necessary for our help and recovery?  
A. We must retire ourselves into some secret place, humble ourselves before God, make known our wants unto him, and entreat him to work faith, and suppress unbelief in us, and he will hear us.  
Q. Comforts and counsel for them that stand in fear, and expectation of hell fire.  
A. It is good and profitable, even for the regenerate oftentimes to speak, think of, and stand in fear of hell, that they may hereby be preserved from evil, and confirmed in goodness. Hereupon our blessed Saviour thus armeth & exhorteth his Disciples against persecution; Fear not them which kill the body, 
Mat. 10.28.  but are not able to kill the soul, but rather fear him that is able to destroy both body and soul in hell fire.  
Secondly, there is no hell to the believers, for the sting of death is taken away by Christ, the godly have eternal life, 
1. Cor. 15.55 56. joh. 3.36.  and are already (viz. in beginning and hope) passed from death to life, 1. joh. 3.14. Joh. 5.24.  
Thirdly, Christ did not only (many hundred years sithence) by his death, and soule-sufferings satisfy his father's justice for us, but always sitteth on his Father's right hand to make continual and effectual intercession for us: 
1 joh. 2.1. & 2.  Rom. 8.34. and how then can we possibly perish?  
Lastly, our souls forthwith, after that they are loosed from our bodies, 
Apoc. 14.13. Luk. 23. joh. 6.54.  are carried by the blessed Angels into heaven, and our bodies shall be raised in glory at the general resurrection; how then can we slavishly fear hell?    

CHAP. II. Of doubting of God's favour, and love toward us.  
Question.  
WHether it be incident to any of God's children to doubt of his love and favour?  
A. Yes verily, and that sundry times.  
Q. For what ends?  
A. First, that he should know, that faith, and a full persuasion of God's mercies is not natural, or proceeding from the power of a man's own free will, but spiritual, and inspired of God by his spirit.  
Secondly, that a Christian seeing his own weakness, 
Luk. 17.5.  and how busy Satan is to take the advantage of his infirmity, should by prayer entreat the Lord to strengthen his faith, and to ease him of scruples and doubts.  
Lastly, that hereby God might train and exercise his elect in the spiritual battle; for they seeing their manifold doubts and ignorances, are hereby provoked to search the scriptures, 
joh. 5.36.40.  and to take notice of God's promises, that by the due application hereof, their faith might be fortified and strengthened, and the remainders of ignorance and doubting, be by degrees abolished.  
Q. How shall God's children comfort themselves, when by reason of the number and heinousness of their sins, they cannot be persuaded that they are Gods children?  

Rom. 7.18 19.20 & 24. Psal. 103.10.11.12.  A. By remembering and laying close to their consciences, these (or the like) rules and directions following; first, it is a great part of our perfection to learn out, and so to lament a man's errors, and imperfections.  
Secondly, God will pardon all sins to them that believe, and repent, be they as the sands of the sea for number and weight: and hereupon we read in the Scriptures, how that judas having committed incest; David having in the pride of his heart numbered the people, and added thereunto adultery and murder; Solomon in his defection giving a toleration to idolatry; Peter having thrice denied his Lord and Master; Marry the adulteress, Paul a blasphemer and persecutor, Zacheus an extortioner, divers Conjurer's, whereof we read in the Acts of the Apostles, the incestuous Corinthian, repent, and were received into grace and favour with God.  
Thirdly, 
Eph. 5.2. Heb 2.14.15. joh. 6.35 37.  Christ their Saviour came into the world to save sinners, and for this end gave himself for them (to be) an offering and a sacrifice of a sweet smelling savour to God, & by death hath destroyed the devil that had the power over death; and therefore he will deliver them which for fear of death are in bondage.  
Lastly, if they do but hunger and thirst after grace, and in good sadness seek the Lord, and the pardon of their sins, they shall never be sent away empty, 
2 Ch. 15.4  but be filled with good things, and in God's court get their quietus est, Luk. 1.53. Apoc. 21.6.  
Q. What course must a Christian take that he may be eased and disburdened of his doubting?  
A. First, he must be provident that he do not minister matter and nourishment to this doubting, by calling the power, truth, and mercy of God into question, and by giving credit unto satan, who is always a liar, 
joh. 8.44.  and a murderer, and seeketh his confusion; but he must against hope, 
Rom. 4.18 19.20.21.  believe under hope, all that God hath promised, and vali 〈…〉st the devil, and he will flee from him.  

Pro 28 13 1 joh. 1.9.  Secondly, he must often meditate upon God's excellent and abundant mercies, and appropriate them to his own use, and by faith fly unto the throne of grace, and then he shall find help in time of need, namely, rest to his soul, & peace to his conscience. Psal. 103.9.10.11.12.13.14 15.  

Cant. 3.2 3.  Lastly, he must not only confer with and communicate his doubts and irresolutions to God's Ministers, and his Christian friends, that may be the organs and instruments of God to persuade and comfort him; but importune the Lord by constant and earnest prayer, to send down his holy spirit, that may teach him all truth, and guide his feet into the way of peace, and then he cannot but speed well.  
Q. How shall a poor distressed Christian be informed and reform in his persuasion, that doubteth whether that Christ be his Saviour in particular, or not?  
A. First, he must knew that God's mercies in Christ cannot for length, 
Lam. 3.32. Psal 130.7  breadth, deepness, and continuance be comprehended, and like the sun so shine upon all men, and like the running springs, so offer themselves to all sorts, that none are put by, and shut out, but by their own unbelief and wilfulness: and therefore he must entitle himself unto, and make claim of God's general pardon in Christ, and then he sh●ll never miscarry.  
Secondly, if a man be teachable and fractable, and do humbly sue and seek unto Christ for assurance of faith, he shall undoubtedly obtain it.  
Lastly, seeing, that (in the work of our redemption specially) God worketh by contraries, out of darkness, he draweth light: out of sin, sanctimony: out of want, wealth: out of reproach renown: and out of death, life: etc. he must with faithful Abraham, contrary to hope, believe under hope, and he shall (at length) be assured that Christ is his Saviour.  
Objection. Where there is no Word of God there is no faith: but there is no particular word of God to ascertain me that Christ is my Saviour in particular, how then can I have any special persuasion of faith?  
A. Though thy name be not mentioned and expressed in Scripture, yet there is that which is equivalent thereunto, namely, a commandment to believe, and a promise of salvation to him that believeth, Math. 28.18. & 19  
Secondly, if thou canst not at first be persuaded that Christ is thy Saviour in particular: 
Heb. 10.24 & 25. Mal. 2.7.  be a diligent hearer, frequent and fervent in prayer, an ordinary resorter to the Lords Supper, a conscionable liver and confer with thy Pastor, and christian brethren, and it shall be said unto thee, as unto the woman of Canaan, Great is thy faith, be it unto thee according to thy desire.  
Objection But Hypocrites, Heretics and profane persons may make an apply of the general promise, and yet be far wide of any true assurance.  
A. Their application is but a mere deceit or illusion, for they make an application presumptuously, having neither the hand of faith, nor the seal of sanctification. The Devil playeth the juggler with them, and maketh them believe that they see that which they see not, and to be full of faith, when they are stark bankrupts in all saving grace. But it is far otherwise with God's children; for they being endued with the spirit of grace, appropriate Gods general promises to themselves; for when God in the preaching of the gospel saith, Seek ye my face, they answer, O Lord we will seek thy face: and when God shall say, thou art my people, they shall answer, The Lord is our God. Zach. 13.9.  
Lastly, Gods elect when they are adulti, and tall men in Christ, they do firmly believe, and so undoubtedly know it, as a man that holdeth a precious jewel in his hand knoweth so much, 
Simile.  otherwise they should find no comfort in their calamities, nor be thankful to God for graces received. 
Rom. 8.38.  Math. 9.2. Math. 15 28. Psal. 143.12. Rom. 4.22.  
Q But my faith is full of weakness, ignorance, doubting, and therefore I fear that I have no faith at all.  
A. (Dear Brother,) you have no such reason of fear and doubting; for albeit your knowledge which is the eye of your soul, be somewhat dim, yet (blessed be God) it seeth him that is invisible; 
Heb. 11.27.  and though the application of faith in you (which is the very life of your faith) is but feeble, yet it is sufficient to touch the hem of Christ his garment, and so to save you, and as for other parts of it (such as are confession for sin, godly sorrow for the same, hunger after grace, and earnest desire of pardon) they are strong, sound and sure, and of such force as the gates of hell shall not prevail against them, and the least spark of this faith quencheth all the fiery darts of the devil, 
Math. 12.30.  and no marvel: for Christ your blessed Saviour will not quench smoking flax nor bruise a broken reed, but will perfect the begun work of grace in you.  
Secondly, (by your own confession) a weak faith (so it hath Christ only, so as he is revealed in Scripture for his only object) is a very true faith: a weak and sickly man is a true man, 
A comparison.  so a weak faith is a true faith: and therefore it hath in the Scriptures the denomination of faith, 
Mark. 9.23.24.  and is accepted with God for faith.  
For as every grain of gold is gold, so every quantity of faith is faith, and the imperfections and failings in true faith, do no more take away the name and nature of it, than a great mountain of chaff doth take away the name and nature from the corn contained in it, or the dross in a great mine of gold, doth take away the name of it, (albeit the gold be the lesser part) for God accepteth it for the better part.  
Thirdly, no man is absolutely perfect in faith, 
Rom. 8.24  for the most regenerate have but the first fruits of the spirit, 
Luk. 17.5.  i. some small portion of it: and hereupon the Apostles themselves besought Christ to increase their faith; wherefore in this case we must not be daunted nor discouraged, but beseech God to confirm our ●aith, and be frequent in hearing and reading of the scripture: for the Word preached that begat it, will increase and strengthen it.  
Objection. But my calling is very laborious, and many difficult works offer themselves to be performed, which I cannot see how I can undergo.  
A. First, God that hath given thee thy calling and fitted thee for it, will bless thee so long as thou walkest in his ways, 
Psal. 90.17  he will prosper thy handy work, and perfit his power in thy infirmity, 2. Cor. 12.  
Secondly, God according to gifts and graces received, measureth out to every man his calling, 
Mat. 25.15  and the labours thereof; for he observeth a Geometrical proportion in distributing his temptations according to his servants strength, and in employing them in services answerable.  
Thirdly, the holy Ghost is the spirit of strength, who enableth thee to dispatch and absolve the most weighty, and dangerous works of thy calling (as he did Abraham, 
Phil. 4.12.  David, Paul etc.) and by the help of him that strengtheneth us, we shall be able to do all things.  
Fourthly, no excellent work can be performed, or notable act achieved at home, or abroad, without labour, pains, diligence, continuance.  
Lastly, God hath promised to bless and assist us in the works of our lawful calling; 
Psal. 128.1  wherefore let us depend upon God's commandment, and desire strength of him, and we shall obtain our desire.  
Q. But the sacred Scriptures are so diversly, yea and contrarily in sundry points and places expounded, that I cannot be persuaded that they are God's word.  
A. First, the diversity or variety of interpretation doth not prejudice the truth of Scripture: for many scriptures, as for example the Canticles, divers Psalms of David, as the 2. the 45. the 73. the 91. etc. have both a literal and an allegorical sense.  
Secondly, divers places may be diversly expounded, and yet nothing expounded against Faith, Hope Charity, and then the exposition is not evil.  
Thirdly, they that expound the scriptures in an absurd or contrary sense, are but mere naturals and carnal men, who (for want of spiritual understanding) cannot discern the things of the spirit. For as the eye in the body cannot see without the light of the sun: so the natural man, (be he never so acute and critical) cannot without the light of the spirit judge of heavenly things.  
Fourthly, though many parts of scripture be hard & obscure to the most regenerate man: 
Psal. 119.105.  yet this darkness is not in the scriptures, for they are light itself; but in our blindness, ignorance, infirmity.  
Lastly, no man understandeth all things, but some man one thing, & some another, 
1 Cor. 3.13.  according to the measure of grace received, and every day the truth is, and will be more fully revealed.  
Q. But how can the scriptures be Gods undoubted word, seeing that by the preaching, interpretation, and application of them, many are offended, and made worse?  
A. First, the pure, powerful, eternal, and holy word of God, 
Rom. 1.16.  is not the cause hereof, for it is in it own nature the wisdom of God and power of salvation, the immortal seed and food of the soul; but the fault is altogether in the hearers, who either do not understand it, or believe it not, or else contemn it: to them alone it is the savour of death unto death: 
2 Cor. 2.16.  they are owls, and cannot endure the light of the sun; they are sick of a burning fever, and cannot abide the wine of the Gospel; they are filthy swine, and therefore cannot abide this delicious muscadel, but are thereby swelled unto death.  
Secondly, the vain and Atheistical hearers, do conceive of the Scriptures as of a man's invention, and not (as it is indeed) the saving word of God, & hereupon they being offended at it, are (accidentally) made worse. And herein they are like to Samuel, who when God began to call him, as he did several times hear the voice of God and not knowing it so to be, but supposing it to be the voice of Elie, returned to his natural sleep and rest: So the greatest sort of them that are outwardly called, because they hear God's word as the word of men, 
2 Pet. 2.22  and so esteem it; they like dogs and swine return to their former filth and vomit of their sins.  
Lastly, as we must not contemn nor condemn jewels, precious stones, arts and sciences, because the ignorant know not their worth, and so regard them not, so though some, or many, ignorantly or contemptuously refuse to be bettered by God's word, we must not be offended at their abusing and despising of it, but rather condemn their madness, & make benefit of it, and thank God that he hath given better light and more grace.  
Q. Why doth God suffer the faith of his children to labour of so many doubts, wants, and imperfections?  
A. First, to bring them to a true touch and sense of their sin, & that they may perceive in what need they stand of Christ, and of every drop of his blood, that so they may sue & seek unto Christ for recovery.  
Secondly, to correct, abate, and pull down pride, humour, and self conceit in them, to which they are so liable, and enclinable.  
Thirdly, to train and practise them, in the daily fight and battle against sin, and to make them such expert soldiers, 
Luk. 22. v. 31.32.  that Satan though seeking an occasion to sift them, shall be wholly disappointed of his expectation.  

2. Cor. 12.9.  Fourthly, to perfect his power in their infirmity, he will enable them to perform all, for his grace is sufficient for them.  
Q. What use are we to make hereof?  
A. First, we must be thankful unto God for the seeds and beginnings of grace, 
Math. 25.28.29 30.  and for the least measure of true faith, lest otherwise we provoke God either to deprive us of, or (at least to diminish his graces bestowed upon us.  
Secondly, we must bewail our manifold defects, wants, and back slidings, and diligently use all holy means, to cherish, further▪ and confirm our begun faith, such as are the ministry of the word and sacraments, preaching prayer, conference, meditation, and the holy practice of all good works.  
Lastly, having a true faith (though for the present borne down with the winter of affliction) let us persuade ourselves that it will revive in the spring of God's graces.   

CHAP. III. Of the distress of mind that ariseth from the sense and ceiling of a Christians weakness and imperfection in sanctification, and first of all in prayer.  
Question.  
WHat course must a Christian take to relieve and ease himself, that findeth and ●eeleth many imperfections in his prayers?  
A. First, he must acknowledge and bewail his wants and failings.  
Secondly, he must desire from God a further addition of zeal.  
Thirdly, when he cannot pray as he desireth, 
Rom. 8.25.26.  let him then sob and sigh unto God in his prayers, for God who searcheth the hearts, knoweth what is the meaning of his own spirit; and no marvel, for these groans are effects of God's spirit in him, and are (as it were) so many glorious beams breaking out from it; and God accepteth and approveth of them, as may appear in the examples of Moses, of the children of Israel, of Ezechias, of jehosaphat, and others.  
Fourthly, he must remember that the power of Christ remaineth to cure his infirmities, and to remove his imperfections.  
Lastly, the more imperfections that he findeth and perceiveth in his prayers, the more earnestly must he labour for the removal and reformation of them.  
Q. What use is to be made hereof?  
A. First, hereby are met withal and condemned, all such who ignorantly count them the best proficients in prayer, who never knew what these wants and imperfections meant.  
Secondly, no man must cease from this exercise of prayer, because of his wants: for so long as any man liveth here, he is but in the beginning of perfection.  
Q. But I feel myself cold, dull, and drowsy in my prayers: how then can I have any true sanctification?  
A. Yes, thou mayest well assure thyself of the truth of thy sanctification, so thou love God▪ and delight to commune with him by prayer.  
Secondly, it is good that thou shouldst sometimes discover and discern the dullness and deadness in prayer, that thou mightest more earnestly desire this gift: otherwise thou wouldst think it natural, and wouldst attribute the glory of it not to thy God, but to thine own self; for thus thou wouldst offend, if thou couldst always pray according to thine own satisfaction.  
Lastly, 
Psal. 51.17  if we can but sigh and sob (for we prevail more by sighs then by words) God will hear and help us. 
Exod. 14.14  For shall an earthly father pity and regard the groans and sobs of his sick son, and will not our heavenly father much more regard and pity us?  
Q What uses are we to make hereof?  
A. First, when we have an ability to pray, and a will thereunto, we must be thankful to God for it.  
Secondly, if the spirit of prayer be weak in us, we must call and cry unto God for further grace, and we shall obtain it.  
Lastly, we must by all good means stir up the spirit of prayer in ourselves.  

Objection.  
I in my prayers am troubled and disturbed with many evil, idle, worldly, and carnal thoughts, and therefore I doubt that I have not the spirit of prayer.  
A. (dearly beloved brother) though these vain and sinful thoughts are so many sparkles of corruption that proceed from the furnace of our unclean heart, and are like the birds that defiled and disturbed Abraham's sacrifice: yet note for thy comfort, that the most regenerate man in earth cannot sound out all the corruptions in his heart, 
jer. 17.9.  much less is he able to remove them. For his new birth is only begun, and tending towards perfection, but not complete; and then no wonder though some dregs of corruption yet remain.  
Q. What course shall we take for our help and redress herein?  
A. Seeing that prayer is so heavenly an exercise, and so prevalent with God, and so offensive to Satan, let us stir up our zeal herein: and for our furtherance herein, it is good for us, (before we pray) to talk and confer reverently of heavenly things, to read the Scriptures diligently, and meditate in them, and then we shall be possessed with better thoughts.  
Lastly, we must not yield to, but resist, and earnestly pray against evil thoughts, yea and entreat the Lord of his grace to purge and purify our hearts, and then these vain and idle thoughts shall less vex and annoy us.   

Objection.  
I have long importuned the Lord by prayer, and the Lord will not vouchsafe to attend unto my prayer, therefore I fear I have not the spirit of prayer.  
A. You have no cause thus to doubt; For God doth not defer you, because he purposeth to deny you, but to cause you to have his gifts in more high esteem, and to make you more sound sincere, and more earnest and instant in prayer.  
Secondly, it may be that the thing that you desire of God, if it were granted you, would not profit you, but turn to your hurt; and therefore God in his mercy refuseth to speed your years.  
Thirdly, David, Job, the people of God in captivity, 
Cant. 3.1, 2, 3.  and the Church in the Canticles, that sought Christ in her bed by prayer, and that consulted her Christian acquaintance, & the Ministers of God's word, were long delayed, but at last graciously heard.  
Fourthly, God by putting off your prayers, will exercise and set on work your faith, 
Luk. 18.8.  patience, constancy: and when he prospereth your petition, he will replenish you with the greater joy.  
Lastly, though God hear you not, according to your will, yet he heareth you for your wealth; and though he hear you not according to your expectation, yet he heareth you to your salvation, and therefore you must take all in good part.  
Q. When God delaieth and deferreth to grant our prayers, what duties then behoveth it us to perform?  
A. We must not faint in our prayers, but persist therein, and cry unto God day and night, and then God will hear us, and we shall prevail with him as jacob did. Our petition shall not be returned non inventus est, but we shall have corpus cum causa.  
Secondly, we must look that the things we beg and crave, be lawful and convenient for us, and then (if we with patience wait God's leisure) he will speed our desires.  
Objection. But I fear that I have committed that unpardonable sin against the holy Ghost, because I commit so many sins against knowledge.  
A. Thou (dear brother) hast no cause thus to doubt, because thou art sorry and grieved for thy sins. Secondly, thou repentest of them: but he that committeth this sin, never sorroweth nor repenteth for so doing.  
Secondly, they that sin against the holy Ghost, tread under foot the Son of God, they count the blood of the new Testament, as an unholy thing, they despite the spirit of grace, 
Heb. 10.29  they f●ll away wholly and finally from the reue●led truth of the doctrine of Christ, 
Heb. 6.6.  and of their redemption, yea they incessantly blaspheme, deride, and persecute it; but thou continuest in the approbation, profession, and practise of the truth, and remainest sound in judgement, and sincere in affection; therefore thou art far from this sin. Only thou art to be advised, that thou beware of back sliding, and the occasions thereof, & that thou (as often as thou sinnest) so often thou renew thy faith & thy repentance, and so preventing the beginnings of apostasy, thou shalt never come to the extremity of it.  
Q. What if a man find himself remiss, careless, and negligent in the duties of praise and thanksgiving unto God, can he then assure himself that he standeth in the state of grace?  
A. Yes: for he doth acknowledge his infirmity, and would fain be cured of it, and this is a print of the seal of God's blessed spirit in him.  
Secondly, all God's children are subject to this sin, for either they forget, neglect, or loss esteem God's benefits, than their worth and excellency requireth: but yet they are revived and stirred by preaching, doctrine, exhortation, admonition, and Gods fatherly corrections in depriving them of, or in diminishing his blessings formerly bestowed upon them.  
Q. What restauratives are there for a man's recovery?  
A. These meditations and practices following. First, that he by nature is deprived of the life of God, and utterly destitute of grace, and therefore unworthy of the least of God's mercies.  
Secondly, that the benefits of redemption, and the graces of salvation, do far excel and exceed (in use and continuance) all earthly blessings: for they are transitory, they cannot quiet the conscience, much less save him, or any man, from the wrath to come, or from death & everlasting destruction: but these spiritual graces & blessings make the possessor of them truly blessed in this life, and perfectly blessed in the life to come.  
Thirdly, that thanksgiving unto God is more excellent and acceptable than prayer for it sometimes is hypocritical and constrained; 
Apoc. 7.  but thanksgiving is a free will offering, a sweet smelling perfume in God's nostrils, and the principal exercise of the Church triumphant in heaven, and therefore we must herein imitate it, and give God all the glory of it.  
Lastly, the forgetfulness of God's benefits, whether in saving us from evil, or in leading us into good, is a brand of a profane man, and a thing most distasteful to the Divine Majesty.  
Q What practices are good for our help and furtherance herein?  
A. First, we must sundry times and seriously meditate upon our vows of repentance and new obedience which we made to God in our baptism, whereof thanksgiving is a part.  
Secondly, we must renew our thanksgiving by the often and holy receiving of the Eucharist or Sacrament of the Lords Supper: for herein is a lively representation of our redemption, and of the heavenly blessings of Christ bestowed upon us, and wrought for us.  
Thirdly, we must wonder at, extol, and admire Gods gracious gifts and blessings; for this practice will make us more thankful for them.  
Lastly, we must note that many, yea and most kingdoms, countries, nations, provinces, cities, towns, villages, and in them many millions of people, have not so much as the outward means of those graces of salvation, wherewith we are (or may be) richly adorned: and therefore how thankful should we be?    

CHAP. FOUR Of a relapse into sin, and of long continuance in it.  
Question.  
CAn that man have any dram or scruple of saving grace, that falleth eftsoons into one and the same sin?  
A. Yes: why not? For first there is no greater perfection i● the effect, then in the cause, nor in the whole, then in the parts: but the cause of our obedience, i. our faith, and the parts of our regeneration i. the renewing of our understanding, will, affections, are unperfect; ergo the whole must needs be unperfect, and therefore no marvel that a Saint of God falleth once, again, yea, & the 3. time, into one and the same sin.  
Secondly, Abraham lied twice, and Sarah consented: Lot was twice drunken, and so twice committed incest: Peter (through fear) three several times denied his good Lord & Master: and (to omit more examples) john the Evangelist, twice fell down to worship the Angel, taking him for Christ: but all these were Gods dear servants and repent.  
Thirdly, God would hereby correct presumption of our own strength in us, and make us more to pity our brethren when they fall, because we are subject to the like infirmities.  
Fourthly, our gracious Saviour is full of mercy and will infinite times forgive them that repent and turn to him.  
Fiftly, the true Christian at length doth recover out of his sin.  
Lastly, Christ is a continual, and an effectual Mediator for such, and therefore they cannot fall away from grace, 
Lam. 3.24.25.  nor perish; for he will not forsake them for ever, 1. john 2.1, 2.  
Q. What use are we to make hereof?  
A. First, we in our anguish and distress of soul, must set before our eyes the examples of those that have through infirmity often committed the same sin, and yet have been forgiven.  
Secondly, we must be grieved in our hearts for every sin so committed, 
Heb. 3.12.  and sin no more lest a worse thing befall us, and lest custom of sin breed an habit, and so we be hardened in it, and perish.  
Thirdly, we must not yield to the enticements of sin, (as Adam did to Eva) but we must resist them, as job did his wife provoking him to sin.  
Fourthly, seeing that few such are recovered, let us willingly make no trade, 
Luk. 13.  practice, or occupation of sin as do the workers of iniquity.  
Lastly, if we be clad with the glorious garments of Christ his imputed holiness and righteousness, we must beware that we stain and defile it not by sins of knowledge and presumption; and we must (for the time to come) be careful to avoid all occasions and allurements unto sin.  
Q. But what if a Christian long sleep and continue in a known sin, how then can he any way assure himself of the truth of his sanctification?  
A. Yes: he sinning either of some ignorance, or of infirmity, without any delight in sin, or resolution to sin; for grace and a resolution to continue in any known sin, cannot stand together. The reasons that a sanctified person may long continue in a sin, are, or may be these.  
First, (perhaps) he is not thoroughly convicted that it is a sin.  
Secondly, he is always in battle against sin, satan, and the world, and therefore may receive a venue or wound that is not presently cu●●●, 
Luk. 22.32  but yet his faith cannot fail.  
Thirdly, David continued a whole year in his murder and adultery, 
Perkins.  before he repented, and Master Luther when he began to see the truth, lay some three years in desperation.  
Fourthly, a regenerate man in his spiritual sight is taken captive, but full sore against his will; for he is grieved much for it, and from his heart desireth to be delivered, 
Psal. 119.11.  and therefore by such a temptation, grace and faith are not wholly taken away, but rather declared and made manifest.  
Q. What use is to be made hereof?  
A. First, if a man (through infirmity) have lain long in any sin he must study and strive by all good means to get ground of it, and to overmaster it, and then it shall be laid to Satan's charge, and not be imputed to him.  
Secondly, seeing that he in the continual combat against the world, the flesh, and the devil, cannot possibly escape without some spiritual wounds, (yet not deadly to the believer) he must by spiritual medicines salve and cure them.   

CHAP. V. The complaint of small profiting by the ministry of the Word and Sacraments.  
Question.  
I Profit very little, and nothing so much as I would by the Word and Sacraments, and therefore I fear that my profiting is to no purpose, and my hearing of the word fruitless.  
A. Your manner of reasoning and concluding is not good. For first, you bewail your wants, 
2. Sam. 24.10.  and withal zealously desire to make better proceedings; and this is no work of nature, but of grace.  
Secondly, little increases, as in all natural things, so in spiritual, are true increases, and many littles make a much.  
Thirdly, they that find themselves to make such small and leisurely proceedings, do hold that which they have learned by the ministry of the word, far more surely, and sound, than they that so suddenly seem to profit.  
Fourthly, admit that your knowledge be not much increased by the ministry of the word, yet your affection is much bettered, and your life much more reform.  
Last●y, albeit you do not forthwith after the hearing of God's word, and immediately after the receiving of the Sacrament, find and feel the graces of the spirit revived, enceased and confirmed in yourself, yet you must wait God's good leisure, and expect the fruit of it in the time appointed. For as the seed cast into the earth doth not instantly fructi●ie: a purgation doth not forthwith work, and express his virtue: and as an Infant groweth not to man's estate in a moment (but time and space is required to all these:) So you must not look that the seed of the word will incontinently work in you, or the Manna of the Lords Supper presently and sensibly increase your faith, hope and love to God and your Brethren, but let it suffice you, that you grow by degrees, and in truth.  
Q. What use is to be made hereof?  
A. First, you must beware left by the ignorance of your own estate before God, or by too much complaining of your infirmities, you rob not God of the glory of his graces bestowed on you.  
Secondly, the less that you find yourself to profit, the more diligent you must be in hearing▪ prayer, conference, etc.  
Q. But I am dull in conceiving the meaning and use of God's word preached, how then can I be a right hearer?  
A. First, the apprehension and sense of thy dullness (if thou be careful to learn) will make thee more capable of the sweet and heavenly influence of God● word, which he that would be partaker of must lay aside all conceit of his own wit, understanding, and capacity.  
Secondly, if there be in thee ●ut o●e spark of heavenly understanding, 
Luk. 24.45  〈◊〉 faith, if it be stirred up by the breath, of God's mouth, will soon take the match and ●inder of familiar and gracious instruction.  
Thirdly, the more dull that thou art, the more attention, sobriety, watchfulness, and diligence than must use, and thou shalt at length prevail and profit.  
Fourthly, a dull wit and modest, is better than a quick and desperate, for a dull wit, if it once truly apprehend a point, it will long reta●ne, but a quick wit will soon forget that which it hath quickly and suddenly learned.  
Lastly, we for the remedy of our dullness must pray unto Christ, to open our wits to understand the Scriptures, 
Psal. 119.18. & 34.  and to enlighten our eyes to behold the wonderful things of his law, and he that taught his Apostles the whole will of his Father, will teach thee all things necessary for thy salvation.  
Q. My memory is very weak, and I remember very little or nothing of so many excellent lessons and instructions tha● are taught me, how shall I comfort and relieve myself?  
A. First, thou must strengthen, and confirm thy memory by daily exercise: for diligence, industry, and method, will much help memory, and supply the wants of it.  
Secondly, the more weak and uncertain that thou findest thy memory, 
Act. 17.11.  the more speedily must thou call things that thou hast heard, to account, an● confer with thy godly Brethren about them.  
Thirdly, thou must be sure to remember the text well, to affect the Minister teaching, and to delight in his good doctrine, and this will much further thee.  
Fourthly, thou must remember what vices reproved thou art subject to, and in what duties urged by the Preacher thou failest: and apply this particularly to thine own soul, and thou shalt remember more. Happy art thou if God's word and Minister find thee, and happy likewise art thou, if thou canst▪ wilt remember that thou art thus found.  
Lastly, thou must pray unto God to give thee understanding and capacity, and to sanctify thy memory for the conceiving and treasuring up of the best things, 
joh. 14.26.  and then God will hear thee, and send his blessed spirit the comforter to teach thee all things, and bring all things to thy remembrance that thou hast formerly heard.  
Q. But I am hardhearted, and the word of God little or nothing moveth me; what course shall I take to soften & mollify my heart?  
A. First, it argueth grace in thee to be sensitive of this thine infirmity, and to desire redress of it.  
Secondly, hardness of heart will always (plus minus) steal upon us, and haunt us, therefore let us arm ourselves by the word of God against it, and (to this end) let us not only endure private admonitions, 
Psal. 141.5.  but suffer God's blessed Ministers by the hammer of his law and judgements to work upon our hearts, yea and to break and bruise them.  
Thirdly, thou must by earnest, and continual prayer, 
Ezech. 3.4.26.27. Isay 66.2.  entreat the Lord to take the stony heart out of thy bowels, and to give thee a fleshy and a soft heart, whereupon God may work by his word, and wherein his spirit may dwell.  
Lastly, thou must bewail this thine infirmity, and for the removal of it, and the further sanctifying of thy heart, thou must wait for, and tarry God's leisure, who will in time cure and ease thee.  
Q. What shall they do, that having sundry times received the Lords Supper, do yet complain that they perceive in themselves no increase of faith, hope, and love by it?  
A. First of all, they must lament, and bewail their former negligence, & want of preparation.  
Secondly, they must for the time to come, 
1 Cor. 11. 2●.29. 2 Chr. 30.19.  keep a Court and day of hearing in their own consciences, and better examine and prepare themselves for so holy a Sacrament: for thus they are commanded, and without performance of this duty, there is no worthy receiving.  
Thirdly, they must not look at the very instant, or immediately after the receipt of the Sacrament, to find & feel their profiting: for as a good medicine showeth not forth his virtue at first, nor the seed strait ways groweth and yieldeth increase: So the Sacrament (though in faith and reverence received) doth not always presently yield sensible comfort to the receiver.  
Lastly, they must call upon God to bestow further grace upon them, and then they must wait his leisure until he speed their desire.  
Q. How are we to prepare ourselves before we come to be partakers of the public. ministery of the Word and Sacraments.  
A. First, we must consider the superexcellent majesty of him, 
Eccl. 5.1.  before whom we appear, and the most excellent nature, use, profit, and comfort of the Word and Sacraments, in faith, and reverence heard and received.  
Secondly, 
Psal. 26.8.  we must love the habitation of God's house, and the place where his honour dwelleth, 
ver▪ 6.  and therefore before we come thither, we must wash our hands in innocency, we must lay apart all filthiness and superfluity of mali●iousnes, and receive the word of God with meekness, 
jam 1.21.  and with all readiness, Act. 17.11.  
Thirdly, we must come with a mind to learn and profit; we must hear what the Lord our God saith unto us, and by the hand of faith receive whatsoever he offereth us.  
Fourthly, we must come to the holy assemblies in the love of God, and our neighbour, and feeding at God's Table, both in the preaching of the word, and in the administration of the Supper of our Lord, we must bring with us the wedding garment of faith and true holiness: otherwise neither the word nor the Sacrament will profit us, but rather make us worse, and poison us.  

Psal. 86.11  Lastly, we must entreat the Lord by private prayer, to teach us inwardly by his Spirit, and to frame our hearts to the obedience of his will.  
Q. How are they to be censured and judged, and what course must they take for their redress and comfort, that indeed find in themselves a great desire & zeal to obey, but yet fail often in the Act of obedience?  
A. First, a godly man is perfect by imputation by Christ's righteousness, ● not by inherent and begun holiness; and he is perfit rather in purpose then in his practice: and rather in his desire, then in his deed.  

1 Sam. 16.7  Secondly, God (in his children specially) looketh unto the heart and affection, and not to outward things.  

Rom. 15.7 ad 22. 1 Cor. 2.14.  Thirdly, it is a sign of a perfect man to find his imperfection; for this proceedeth not from nature (that is altogether blind in matters of regeneration) but from the spirit and grace of God, whereby he revealeth to his their estate.  
Fourthly, the more that he faileth in obedience, the more humble must he be, and desire further grace & strength from God.  
Fifthly, he must remember, that yet the jebusite and Cananite (1. sins and imperfections) are in his borders, and therefore he must put on and exercise the spiritual armour, until he hath foiled and subdued them of blasphemous thoughts.  
Q. Can they (possibly) have any true sanctification that are often assaulted & encountered with many vile, horrible, & abominable thoughts?  
A. Yea undoubtedly, for Satan that seeketh to sift all holiness out of them, will violently suggest and foist such thoughts sometimes into their minds.  
Q. How are these thoughts to be sorted and distinguished?  
A. They either arise from within them, by reason of the corruption of their hearts, or else they are outwardly objected and injected by Satan.  
Q. What if they arise from within us, what must we do for the removing and reformation of them?  
A. First, we must not only not consent unto, allow, and cherish them, but repent of them, pray against them, steadfastly resist them, and be careful by the rule of God's word to order and compose them, and then God will (in his mercy) pass by, and pardon them all: but if we neglect and omit these duties, than we shall lie open to all the assaults of the devil.  

Psal. 86.11  Secondly, we must be frequent in the reading and meditation of the holy scriptures, and entreat the Lord to open our eyes to understand them, and frame our hearts to obey them; and then these wicked thoughts shall either not come into our minds, or else they shall be soon driven out of possession.  
Lastly, we must be advised to make more conscience of holy duties, and (especially) of preaching, prayer, and of receiving the Lords Supper, then formerly we have done; lest for the omission hereof we be justly given over to ill thoughts.  
Q. But what if they be only from without, by Satan objected unto us, and thrust upon us, we giving no assent unto them, how shall we comfort ourselves?  
A. We must comfort ourselves in this, that our blessed Saviour was thus tempted by Satan, 
Mat. 4.3. & 6.  who suggested and injected due thoughts into his mind; but Christ never assented to him, but overcame him, and hath for us broken his head, and dissolved all his works, so that he cannot prevail against our faith, or prejudice our salvation.  
Q. What course must we take for our help and redress herein?  
A. First, we must not strive against them; seeking violently to drive them away: for than we shall be the more entangled with them, and like so many Bees buzzing about us, they will sting us: but we must let them go.  
Lastly, if they continue molesting us, than we must turn to Christ and desire his help, who hath so conquered them for us, that they shall never get full victory over us.   

CHAP. VI Of those temptations, scandals, and offences that are by tyrants, wicked men, Heretics, Apostates, schismatics, profane Protestants, false Brethren, and by the manifest abuse of the law, and Ecclesiastical discipline, accidentally occasioned, or objected outwardly unto us.  
Question.  
WHat signifieth this word scandal or offence?  
A. It is a borrowed speech, & properly signifieth a block or stone laid in a man's way, 
Mat. 18.7.8.  at which he stumbleth.  
Q. What is it?  
A. It is any cause or occasion of grief or offence, whether in word or deed, example, or counsel, whereby a man is hurt or hindered in the course of godliness, or whereby he is hardened, and confirmed in evil.  
Q. Why doth God permit it?  
A. First, to try and prove his people whether they will by any occasional matter objected in their way, be revoked from his love and obedience.  
Secondly, 
1 Cor. 11.19.  to manifest lewd minded men and reprobates, who are ready to take any occasion of stumbling, sinning, and erring.  
Q. What are the kinds of it?  
A. Two, Active, (or that which is given) Passive, (or that which is taken.)  
Q. What is a scandal given?  
A. Any evil doctrine, word, or work, that is contrary to the love of God and our neighbour, whereby the godly are grieved, the weak drawn to sin & error, and profane men confirmed & hardened in their licentious courses.  
Q. Of how many kinds and sorts is it?  
A. Of four kinds: 
Apoc 6.13. Apoc. 12.4.  First, when weak consciences are by false doctrine, and the falling away of men from the truth, withdrawn from the simplicity & sincerity of the Gospel of jesus Christ.  
Secondly, when holy and innocent men are defaced.  
Thirdly, when men are offended by ill examples, especially of the professors of orthodox religion.  
Lastly, when by the abuse, or the untimely, or unseasonable use of their liberty, men drive the weak from christianity.  
Q. What use are we to make of scandals given?  
A. First, in this general corruption and wickedness of men, 
Luk. 17.1.2.  we are to look for nothing else, but we must arm ourselves against it.  
Secondly, let us beware, that neither through pride, unseasonableness, or any preposterous word or deed, we be an offence to others, lest we bring a woe upon our own selves.  
Lastly, let us by our words, works, and behaviour, endeavour to draw others to follow us in virtue and holiness. Phil. 2.14. & 15.  
Q. How shall good Christians arm themselves against, and preserve themselves from the gangrene, poison, and pestilence of false and damnable Doctrine?  
A. First, 
1. Cor. 11.29.  by remembering that false teachers must of necessity arise, and false doctrine be broached, that they that are approved may be known: but woe be to the authors of it: Luk. 17.1.2.  
Secondly, by considering, that this smoke of the bottomless pit doth only blind their eyes, 
Apoc. 9.2. 2. Thes. 2.10.  who despise prophesying, and will not walk and delight themselves in the clear light of the sacred Scriptures.  
Thirdly, they must note that the true sheep will not follow a stranger, 
joh. 10.5. & 27. 2 Epist. joh. v. 10. & 11.  (i one that bringeth strange and false doctrine) but they will ●●ee from him: for they know not the voice of strangers, neither will they bid God speed to such: but they hear the voice of Christ & follow him: for he hath the words of eternal life, and to whom should they go beside? joh. 6.68.  
Lastly, that it being none of God's plant shall (at length) be rooted out, 
Mat. 15 13  and the clouds of it shall be wholly dispersed when the Sunshine of the Gospel breaketh out.  
Q. What duties are we to practise herein?  
A. First, seeing that false doctrine is most dangerous and damnable, putting out the sight of our spiritual eyes, and infecting the affections of our hearts, we must so much the more beware of it: and for our direction herein hear Christ, watch daily at his gates, 
Pro. 8.33.  and give attendance at the post of his doors, that we may know God's will, 
2 Pet. 3.18.  & grow & increase in the knowledge and obedience of it.  
Secondly, it standeth us much upon to shun the company of false teachers and seducers, lest by their doctrine, dissuasion, and ill example, we be tainted and corrupted: for why should sheep converse with Foxes, and Lambs with Wolves?  
Lastly, we must hold fast that which we have learned, 
Apoc. 3.3. Rom. 16.17. & 18.  and confirm it by daily hearing and reading of the holy scriptures; but as for those that are false teachers, which cause division and offence, contrary to the truth, and by fair words deceive the hearts of the simple; let us mark them diligently, and avoid them.  
Q. How shall weak Christians arm and resolve themselves against a general declination and apostasy from the Gospel of Christ?  
A. First, the wicked and profane are the greatest in number, they know not the law of God and are accursed, and therefore we may not in matter of Religion make their example a rule & warrant of our faith and practice.  
Secondly, they that revolt from the professed truth, 
1. joh. 2.19  and from the communion of God's saints, are those that are none of the Catholic Church, for than they would have continued in it, and they are such whose names were never written in the book of life. 
Apoc. 13.18.  They are chaff by the fan of affliction severed from the good Corn: they are like the prodigal Child that would needs depart from his Father's house, 
Luk. 15.13.14.  where he lived blessedly; but yet they with him never revert, nor repent; and they are sponges that being pressed with tribulation, soon lose and let go all the water of God's grace, which they (in some sort) had, or (at least) seemed to have.  
Thirdly, these that thus fall away from the soundness and sincerity of truth, are such that either did never content themselves wi●h the simplicity of God's word, but did, and do mingle it with the poison of human Traditions, or else did never receive the love of the truth.  
Fourthly, most of them were (peradventure) never rightly informed in the knowledge of the truth, much less convinced of the soundness of it in their consciences, no marvel then that they fall from that they never knew, and had no other ground for it, but the command of Princes, and the example of others.  
Lastly, 
Apoc. 13 8  this Apostasy from faith and sound doctrine both in the reign of Antichrist and that which shall be towards the end of the world, 
Luk. 18.8.  was long sithence foretold by Christ and his Apostles, and therefore we are the less to be offended at it.  
Q. What duties must we in such an Apostasy perform (for our preservation) and the cure of others?  
A. First, we must attend diligently to the blessed ministry of God's word (for it is a lantern to our feet and a light to our paths, 
2. Pet. 1.19  without which we shall stumble in the dark, and shall not know whither to go) and we must live, love, and obey it. 
Mat. 7.25.  They that hear God's word, and do it, are the wise men who build upon the rock.  
Secondly, we must (if we can) separate ourselves from the common infection, or at least mourning for our hard hap, get us the preservative of faith and a good conscience.  
Thirdly, Christian magistrates must maintain the truth, and banish error and false Teachers (if they can.) And all faithful Ministers must by the word of truth refute all infectious doctrine, and exhort them earnestly to be constant in the profession and love of sound and sincere instruction; and they must more labour by the preservative of wholesome doctrine, to preserve the sound from the pestilence of error, then to cure the infected, which are (commonly and for the most part) uncurable.  
Lastly, we must beware of the beginnings of Apostasy, for, nemo repent fit turpissimus.  
Q. What comforts and preservatives are there against the scandal of false and unjust excommunication?  
A. First, it is oftentimes incident to God's children thus to be dealt withal. 
john 9.35  john 9.35. and 16.2.  
Secondly, if the Pope and his adherents excommunicate us, we must note that they are heretics, idolaters, and no true members of a true visible Church, and therefore their excommunication i● but like a Fencers flourishing, or rather like a leaden dagger, and cannot hurt us. For the keys of discipline and doctrine, and the ecclesiastical censures, are proper to the true Church of Christ, whereof they are no parts nor members.  
Lastly, if any Governor, officer, or Elders of the true visible Church, unjustly excommunicate any of God's children, they are so far from excommunicating them from the favour of God, from the kingdom of heaven, or from being true members of the Church, that they (as an ancient Father writeth) excommunicate themselves; wherefore let us endeavour to be holy, innocent, and inoffensive, and then we have no need to fear any false or abused excommunication.  
Q. What if we in the country or kingdom where we dwell, see the poor oppressed, and innocency defaced, how shall we then keep and preserve ourselves from being scandalised?  
A. First, if we see in a country the oppression of the poor, and the defrauding of justice, 
Eccles. 5.7.  we must not be astonished at the matter, for the highest seeth and regardeth it.  
Secondly, if we look for a Church or State without spot & taint of error and injustice, 
Eph. 5.27.  we must seek it in ●eauen only, where all things are established in an absolute and eternal order and perfection; or else we must get us into Mauqsun, or Sir Thomas More his Utopia, 
Face●è.  where we shall find such a state and policy.  
Thirdly, in this distress we must have recourse unto the magistrate his help, and when one faileth or neglecteth us, we must seek to another.  
Lastly, if we see all outward means to fail, 
Luk. 18.7.8  we ought to call and cry day and night unto our God, we must make him our judge and revenger, and wait upon him until he right us, and then (though he seem to use long patience towards our adversaries) he will avenge us and that quickly. 
2. Pet. ● 7.   
Q. Why doth God so sharply censure, and so roughly handle his just and innocent children?  
A. First, no man is innocent before God, for there is no man that sinneth not; if God straightly mark man's) iniquity, who shall stand? and no flesh (by his own works) can be justified in God's sight, 
1 King. 8.46. Psal. 130.3. Psal. 143.2.  so that the all-piercing eye of the almighty, that is ten thousand times brighter than the sun, and clearer than crystal, can (if it please him) find sufficient matter to condemn them in their begun justice and innocency: wherefore we must not think them to be altogether uncorrupt in this wicked world, as the fish that live in the salt sea, their own element, 
Dissimile.  nothing savour of the saltness of it: but that they (in part) are tainted with the world's corruption.  
Secondly, God will not have his children perverted with the world's sins, much less perish with them, 
1. Cor. 11.31.  and therefore he doth thus severely, and that sundry times, scourge and chastise them, for he would have them with this salt water of trouble, to wash out the spots of sin.  
Thirdly, man is no equal judge of men's sins, and so of their afflictions, but we must reserve the censure and judgement hereof to God only, for he only eyeth man's secret sins, and can and doth righteously censure and punish them, but man is so far from finding out the number and nature of secret sins, that he in the cloudy mist of his own ignorance can hardly discern the quality and desert of notorious offences, and those that are already brought to light: but only taketh notice of certain outward tracks, impressions, and actions. And therefore we must not thus without cause complain, nor pick quarrels with God Almighty.  
Lastly, God would hereby affright the wicked, 
1 Pet. 4.17 18.  if not reform them; for if judgement begin at the house of God, what shall be the end of them that obey not the Gospel? and if the righteous be scarcely saved, where shall the ungodly and sinner appear?  
Q. What use are we to make of God's proceedings herein?  
A. We blind sinners must not take upon us to judge of the guilt, and to determine of the circumstances of men's sins, and of their estate before God; but we must refer the judgement hereof to God's all-seeing eye, and to his sincere justice.  
Secondly, in such hidden and intricate causes and cases, that are unknown unto us, we must shut our mouths and suspend our judgements; 
Rom. 14.4.  for who are we that condemn an other man's servant? for he standeth or falleth to his own master.  
Lastly, if God seem to deal extremely with us, we ourselves then must s●● the removal of this imputation, 
Lam. 3.39.40.41.  search●● sift into our own ways, and call t● our remembrance, what duties commanded we have omitted, and what evil things forbidden we have committed; 
Psal. 130.3  and how that God in his strict justice might condemn us for the least offence, and then we shall admire God; patience that he handleth us so gently, and doth in his bottomless mercy pass by and pardon so many imperfections and offences in us.  
Q. But forward men in religion, and many noted professors by their loose life and practices of injustice, offend many simple hearted men, and weak, yet well affected Christians; what preservative is now to be used?  
A. The due meditation and practice 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 mountain, and a moat is made a beam, their infirmities, like spots in white paper, or fine linen, are soon espied and noted: but profane people are not observed, and their gross sins are silenced and suppressed.  
Secondly, if any, or many, under the cloak, and mask of zeal, labour to cover their practices of deceit, covetousness and injustice, etc. we must know that the visible Church of Christ is compared to a field, 
Math. 13.  wherein is not only wheat but tars; to a garden, wherein are both good herbs, and also weeds; and to an house wherein are not only vessels of gold, and silver, but also of wood and earth; and therefore if we look that all professors should be without fault or infirmity, 
2. Tim. 2.20.  and all should be good and none evil; we must look for them in heaven only, and not in earth, where are more evil, then good men.  
Thirdly, the diseases and sins of the soul are not contagious as those of the body are; for the soul is not infected▪ unless it give a consent and allowance to other men's sins; and therefore let us keep ourselves free from their sins, and then we need not to be scandalised at their evil dealings which we cannot help.  

Gal. 6.4. Ezech. 18.20.  Lastly, every man must bear his own burden, and answer for his own sins; and therefore let us rather correct our own sins than be scandalised at other men's faults: and let us strive to be perfect in an evil generation.  
Q. What practices are necessary in such a case?  
A. First, we must beware that we do not without cause, 
Rom. 2.1.2.3.  censure, and condemn such; and if we find them faulty, and hereupon reprove them, that we be not as bad and worse ourselves.  
Secondly, if many vary much from their sacred profession, and be workers of iniquity, (for the prevention of this offence) we must know that we are to walk rather by rule then by example, & rather by the Canon of God's word, then by custom.  
Lastly, it is our duty to reprove, pity and pray for such offensive professors.  
Q. How shall poor and weak christians confirm themselves in the faith, or preserve themselves from defection, when many noted and notable persons that seemed pillars, revolt from the sincere truth of Religion?  
A. First, they that fall away from the substance of true religion, and forsake the assemblies and fellowship of the Saints in the use of the word, prayer and Sacraments, were never well rooted in it: ●or had they been, no wind or tempest could have overturned them; they were only Meteors or blazing stars soon extinct, but not true stars, for than they had continued in their firmament, and no night of afflictions could have put them out; for if they had been of the Church, they would have continued in it. 1. Joh. 2.19. Apoc. 13.8.  
Secondly, 
2 The. 2.10.  they never received the love of the truth, and were never sound grounded in the principles of Christian faith▪ and therefore they were apt to be seduced with the poison and efficacy of error. For as the fire burneth nothing but that which is combustible, and apt to be consumed: so heresy infecteth none but such as neglect the means of knowledge, or that deny the power of godliness in their hearts and lives.  
Lastly, God will by their revolting take an occasion the more justly to damn them, and to try, and make known the constancy of his children, who never do wholly, or finally fall away from faith.  
Q. What duties are we to perform to prevent an apostasy in ourselves?  
A. First, because eminent persons by their fall like oaks bear down all things that lie in their way; let us beware of their company and communication.  
Secondly, let us beware of the beginning and occasion of Apostasy: and for our direction herein, pray for the spirit of revelation and strength, and in no wise neglect the ministery of the word & sacraments.  
Q▪ But how shall a novice & a weak Christian persuade himself of the truth of his sincere profession, when he seeth and heareth that sundry learned men die in defence of Idolatry and Popery?  
A. First, no Heretics (though they die in defence of errors) are martyrs, but all Papists are heretics: for the obstinate maintaining of justification by works, invocation and adoration of Saints and Angels, worshipping of images, and especially of their breaden God, denying the sufficiency of the canonical Scriptures, are so many heresies; Ergo, Jesuits, Seminaries, and popish Priests, that are put to death by the Christian magistrate, are no martyrs.  
Secondly, 
Cypr. Apoc. 14 13  Non poena sed causa facit Martyrem, they that b●are the Cross, and follow not Christ, are no Martyrs of his: and therefore most damnable is the condition of Jesuits, Seminaries, who die for treason, and not for truth: and not for testimony of a good conscience, but for the wilful transgression of Christian Laws.  
Thirdly, their suffering is of no account before God, 
1. Cor. 13.3  for they want charirity: which appeaeth in this that they are utter opposites and adversaries to the Gospel of Christ and the sound professors of it.  
Fourthly, they being no true members of the Church of Christ, but rather incurable persecutors of it, and being slain out of the Church, do not win the crown of their faith, but the reward o● their felly.  
Lastly, true Martyrs ascribe all the glory of their redemption and salvation to God's mercy in Christ only; but popish martyrs glory in their own works (though never so vile & unperfect) & they make them expiatory for sin, and to me ●t salvation.  
Q What use are we to make hereof?  
A First, we must distinguish and rightly judge between true martyrs and false ones, which we shall be enabled to do by observing these rules following. First, true martyrs die in defence of the substance of pure religion: but false martyrs suffer and die in defence of error heresy, and idolatry.  
Secondly, true martyrs at their execution show forth singular patience in their words, testimony, behaviour; but false martyrs either are outrageous and impatient, or (at least) by Art do stupefy and dead their flesh, that it may become insensible of pain.  
Thirdly, true Martyrs die holily, courageously, joyfully, without all fear and doubting of the truth of their cause, or of the certainty of salvation: but popish martyrs die (many times) irresolved and astonished.  
Fourthly, true and evangelical martyrs are holy, chaste, innocent, fervent in prayer, and diligent in their civil and Christian callings: but the like cannot be verified of the popish martyrs.  
Lastly, God at the death of true martyrs, hath sometimes wrought strange and wonderful works, as to speak when their tongues have been cut 
a Romanus Bruno.  out, and to be untouched of the fire 
b john the Evangelist.  albeit oil were put into it: but in the popish martyrs no such accidents have fallen out.  
Secondly, let us see and be resolved by God's word, that our cause is good, and for Christ; & then let us suffer as confidently, yea much more comfortably and happily, for the truth, than they for Antichrist and superstition, knowing that our end shall be blessed.  
Q. When factions, divisions, schisms, grow and prevail in the Church, what are we to judge of that Church, and how is a Christian then to arm himself?  
A. First, we must remember that where the truth (many times) most flourisheth, there Satan laboureth to make rents and divisions, and to sow tars amongst the good wheat.  
Secondly, the Church of Corinth was a notable Apostolical Church, 
1. Cor. 3.3, 4, 5, 6.  and yet there were many factions in it.  
Thirdly, we must not separate ourselves from such a Church, except it err in the fundamental points of faith and true religion; but we must herein comfort ourselves, that this schism is without heresy.  
Fourthly, as long as there is error in judgement and peevishness in affection, we must look for nothing else but schism.  
Fifthly, schismatics that depart from the communion of the faithful, and from the participation of the body and blood of Christ, endanger their own souls.  
Lastly, God permitteth divisions, factions, and schisms in the Church, that the faith and love of his children might be tried; 
1. Cor. 11.3  now their faith is tried, whiles they stumble not, nor suffer themselves to be seduced: and their love and charity is tried in admonishing them that are the authors and occasioners of these sidings, schisms, divisions.  
Q. What use are we to make hereof?  
A. If we be men in authority, we must betimes strive to root out, and remove out of the Church whatsoever may justly minister an occasion hereof. Secondly, Ministers must by doctrine and writing note and confute those diligently, which cause division and offences, contrary to the doctrine which they have received, and avoid them. Rom. 16.17.  
Secondly, if we be but private persons, we must beware of pride and selfe-conceitednes, lest we rashly condemn a true and notable visible Church for defects and imperfections in the doctrine and practice of discipline or Church policy, and so without sufficient cause make a rent from the same, and hereby disturb the common peace; for we must not depart from it, until it depart from Christ.  
Lastly, we must by prayers, suits, supplications, tears, and amendment of life, labour to procure better reformation in Church and Commonwealth: and if we cannot attain it when we would, then let us in the mean be a discipline to ourselves, and execute it amongst our families, and let us passing by the imperfections of a Church, be thankful for, and make use of the good things of it; for it is better to endu●e an inconvenience and cover an infirmity, then by any public opposition to make a rent in the Church.  
Q. How shall a man comfort himself that liveth amongst evil, unquiet, and irreligious neighbours, or what duties must he execute and perform?  
A. First of all, he that hath a good neighbour, hath (as we say) a good morrow: but an ill and unquiet neighbour, is like a bear, a lion, a tiger, a viper; and therefore some evil, by reason of an ill neighbour: and herein we must learn either to win him, to endure him, or else (if we can conveniently) to get ourselves far from him.  
Secondly, if we would dwell near no ill neighbours, we must get ourselves into some wilderness.  

Mat. 7.2.3, 4, 5.  Thirdly, we must beware lest we be as bad or worse ourselves; for every man is a sharp censurer of others, but he is a partial judge of himself.  
Fourthly, it may be that a man hath been harsh and sharp to his neighbour, and therefore he is justly plagued with such an one himself.  
Lastly, let us be innocent as dones, giving no just occasion of oftence unto him, 
Math. 10.17.  but rather praying for him, and endeavouring to win him by kind offices, but let us be wise as Serpents, to beware he do no mischief against us.  
Q. How must they arm and comfort themselves that are forsaken, beguiled, abused, and betrayed by their (reputed) friends?  
A. First they must remember, that the world hath not wanted such evil examples, and pernicious precedents: was not the caitiff Cain false and traitorous to his innocent brother Abel. 
Gen. 4. 2. Sam. 16.  was not Achitophel perfidious and treacherous to David, joab to Abner, & Amasa, yea and judas to our Lord and Saviour? and the world sithence that time is nothing reform, but rather generally worse.  
Secondly, unfaithfulness and true friendship are incompetible, and can never suit nor consort together, & therefore the loss of such feigned and false hearted friends is rather to be entertained with laughter, than with lamentation.  
Thirdly, their falsehood showeth; that truth and integrity is good, contratiorum contraria est ratio.  
Fourthly, such fawning, and yet failing, and faithless friends are infamous and loathed of all well disposed persons.  
Lastly, such deceitful friends more hurt themselves then them that trust them: for they only betray those that put affiance in them, but they undo themselves.  
Q. What use are we to make hereof?  
A. First, we must never put any confidence in men, who are lighter than vanity itself: 
Psal. 62.  but trust only in the living Lord, who will never fail, nor forsake us.  
Secondly, that the more falsely, & judas-like others deal with us; let us (as becometh God's children) be so much the more whetted on to deal faithfully with others, and let our conscience be a l●w unto us.  
La●tly, let us betimes distrust such, and by small losses learn to prevent greater ones.  
Q. How shall good and religious Princes, Peers, and Potentates comfort themselves, that are grieved at, and troubled with disobedient and disloyal subjects and people?  
A. divers ways: as first, that the most rare and renowned kings and princes, such as were Moses, David, Solomon, and many in our late memory, (whereof our late Queen Elizabeth, our Deborah, our Hester, our judith, and of incomparable learning & virtues, was as the Moon amongst the lesser stars) had woeful experience.  
Secondly, they that resist Gods deputies and vicegerents, procure to themselves destruction and damnation.  
Thirdly, though their subjects and people under them may be stubborn and disobedient to them, (as they were to David in the beginning of his reign, and sometime afterwards) yet they may prove loving and loyal at the last, and therefore they are to hope well of them.  
Q. What duties are such princes and rulers to perform?  
A. They must seek rather to be loved then feared, for whom the subjects only fear, him they hate.  
Secondly, they must not so much look to find their people good, as to make them good and if they do show all possible diligence herein, God will accept and prosper their studies and endeavours.  
Lastly, that Ministers of God's word must labour to persuade them to obedience, and if they cannot prevail, the Magistrate must by the sword correct them (and when need is,) cut them off, otherwise the sparing of the wilt is the death of the sheep.  
Q. How must subjects and people behave themselves that are il entreated, & much oppressed by evil rulers and Magistrates?  

Exod. 3 7. & 8.  A. First, they must acknowledge (in general) that God is just, and that malo populo malus rex datu, and therefore they must bewail their sins, the procuring cause thereof, and God will (in time) relieve them.  
Secondly, the more evil their governors are, 
1 Pet. 2.13 14.15.16.  the more innocent let the subjects he, that they may have comfort in their sufferings, namely, when they are for true religion, and righteousness sake.  
Thirdly, let them pray unto God, to turn their hearts, and to amend them: 1. Tim. 2.1.2.  
Fourthly, let them obey them and their laws so far forth as they may with good conscience, that they minister no just cause and occasion of offence unto them, 
Rom. 13. ●  and (if they be not incurably evil) they shall at length find them more mild and merciful, for God hath their hearts in his hands.  
Lastly, the subjects must note and remember well that the life and tyranny of their Regent's shall not continue always: for God will not suffer the sceptre of the wicked to rest upon the lot of the righteous, 
Psal. 125.3.  lest that they (through violent courses) should stretch out their hands unto iniquity, and therefore they must prevent that by their wisdom, yea, and possess it by hope & patience, which God and time will work.  
Q. How shall weak Christians be strengthened that are scandalised, and are ready to be perverted, either by ignorant, idle, or else by evil Ministers?  
A. First, if they be ignorant, and cannot teach, we must seek for instruction elsewhere, unless we would pine and starve our souls.  
Secondly, if they can teach well, and yet be lazy, 
Col. 4.17.  and idle, and will not employ their talon, we must lovingly (and yet earnestly) exhort them to more diligence in their calling, add give them all good encouragement: and if we cannot this way prevail, we must complain of them, and present them to lawful authority that may compel them: but if authority fault herein, we must pray God to amend them, and so leave them unto him.  
Thirdly, if the Ministers teach well, and diligently, and yet live lewdly and viciously, than they must know that God sends them such a scandalous Minister for their trial or punishment: and therefore we must repent us of our peculiar sins, and wait the good time, until either God or his deputies remove or reform them. But touching their doctrine, seeing it is sound and good, we must hear and embrace that with all reverence; we must (as our Lord willeth us) observe what they bid us, 
Math 23.3 Luk. 12.47  but after their works we must not do, lest we with them knowing our Master's will, and doing it not, be beaten with many stripes.  
Lastly, when the public and ordinary means of salvation are wanting or defective, we must entreat the Lord of the harvest to thrust forth more labourers, and (in the mean season) ply more often and earnestly the private means of reading, conference, and good examples at home.  
Q How shall a Christian arm himself against the scandal that the weak take at the stream and inundation of sin, and at the general corruption in manners?  
A. First, 
Math. 7.14  that the way that leadeth to life is narrow, and the gate strait, & few there be that find it, and therefore we must not make the example of the multitude, or of the most, a certain rule or warrant of his life and practice.  
Secondly, 
jer. 5.4.  the greatest sort of people are ignorant of God's ways, and strangers in the holy Scriptures, making custom a rule for conscience, and they more delight in vain inventions, then in the knowledge and obedience of the holy Gospel of Christ.  
Thirdly, 
2 Tim 3.2.3.4.5.  sin hath abounded in all ages, and the greatest number of Christians hath been in many places more licentious than religious, and more profane than sincere, and the nearer the world groweth to his final period and consummation, the more Atheism and Libertinism shall abound, for men shall generally give themselves to surfeiting, 
Luk 21.34 35.  drunkenness and the cares of this life, men shall be lovers of themselves, 
2 Tim. 3.2.3.5.  despisers of them that are good, lovers of pleasures, more than lovers of God; and though many have a form and profession of godliness, 
Luk. 18.8.  yet they deny the power of it, so that when Christ cometh to judgement, he shall hardly find faith upon the earth; and therefore he is the less to be offended hereat.  
Fourthly, when there is a general corruption in manners, then are the faithful servants of God most discerned, and their incorrupt sincerity is most eminent; then they show themselves pure & blameless, and without rebuke in the midst of a naughty & crooked nation, amongst whom they shine as lights in the world: 
Phil. 2.15.  Noah is just in his generation, Lot is righteous amongst the Sodomites: in very Pergamus where Satan had his throne, were many faithful and stout Christians: 
Apoc. 2.13 Apoc. 3.4  and in Sardi, (that was in a manner dead before God) were a few names that had not defiled their garments.  
Lastly, 
Eph. 5.15.16.  the more lewd and licentious that the world is, the more wary and strict must we be in our conversation, unless we would perish with the world.   

CHAP. VII. Of Offences Passive, or those that are taken.  
Question.  
WHat is a scandal, or an offence taken?  
A. It is any wholesome doctrine or counsel, 
Mat. 15.12 13. 1●.  any honest and godly speech, déed●, example, which through error of judgement, peevishness of mind, and perverse interpretation, is turned to an occasion of offence.  
Q. What are the causes of an offence taken?  
A. First, blindness, and imperfection of man's reason. Secondly, corrupt judgement arising from the ignorance of God's word. Thirdly, prejudicate and forestalled opinions. Fourthly, hatred of the godly, and their proceedings. Fifthly, distaste and dislike of good policy and discipline. Sixthly, in the wicked an eager appetite and desire of worldly gain and authority, with an earnest affection to hold and maintain it. Lastly, the manifold afflictions of such as fear God.  
Q. Who are the persons that unjustly conceive an offence?  
A. First and principally, the wicked, Secondly, God's children.  
Q Whereat (in regard of the godly) do the wicked take an offence?  
A. At four things especially.  
Q How shall we arm and strengthen ourselves against offences, which wicked men unjustly conceive against us?  

Math. 15.12. Act. 4.29. & 30.  A. First, we must constantly, and cheerfully go forwards in our good purposes & proceedings, much more regarding the keeping of God's commandments, and a good conscience than the imagined and pretended scandal and offence, that the wicked unjustly take: wherefore let their offence taken, rather hearten us then hinder us, and more drive us forward in good actions, then discourage us.  
Secondly, the more clamorous and envious that they are against us, the more let us endeavour by all good means to draw them to the practice of holy duties.  
Thirdly, if the wicked were falsely and unjustly offended at the excellent person, 
Math 11.6.  the rare humility, the heavenly doctrine, the extraordinary miracles, & the sinless conversation of our most blessed Saviour, so that they reviled, whipped, persecuted him, and put him to the most ignominious death that could be invented: how much more will they be offended at us that are sinners, and who many times minister matter of offence?  
Lastly, let us (what in us lieth) live inoffensively, and please our neighbours in all things, not seeking our own good, but their salvation.  
Q. What is the second pretended offence, at which the wicked stumble and fall?  
A. At the godly for using their lawful liberty in things indifferent.  
Q. How shall the godly either prevent or (at least) arm themselves against this offence by the wicked, taken, and not by the godly given?  
A. If they that take the offence be obstinate enemies, they must not for their pleasure remit aught of their christian liberty, but rather with the Apostle Paul to use it: Mat. 15.12. Gal. 5.1. For in this case we are bound only to avoid the offence of our weak brethren, and not of our incurable enemies, who will never be pleased nor satisfied. But if christians that are weak in faith, and not yet fully resolved of points, take an offence at the use of our liberty in meat, drink, apparel, etc. better it is for us (for the time) to yield somewhat to our weak brethren, 
Rom. 14.15.  then by the unseasonable, & inconvenient use of that which is lawful (in it own nature) to scandalise them, and so cause them to perish, for whom Christ died. Therefore let us do all to God's glory, and give offence to none, 
1 Cor. 10.31.32.  neither jews nor Gentiles, nor to the Church of God. 1. Cor. 10.31.32.  
Secondly, we must not for the pleasing of men's humours, and to decline an offence taken (and not given) temporize with God's enemies, nor frame ourselves to all companies and professions: for better it is that all the wicked in the world should be offended at us, then that we for the preventing of their (unlawful) offence should be injurious to jesus Christ, or prejudice any part of his revealed truth; and therefore we are not to communicate with such in the least things. 
Gal. 2.5.  When therefore the omission of our Christian liberty doth either renew error, or confirm men in it, we must then never dispense with it.  
Thirdly, in matters of faith, and in cases of conscience, 
Gal. 6.16  we must walk by the Canon and rule of God's word, & not by unperfit examples: 
Gal. 5.1.  and having gotten certain resolution, we must stand fast in the liberty wherewith Christ hath made us free and not be entangled with the yeake of Antichristian bondage.  
Lastly, it shall be our wisdom to use our liberty with advised discretion, and (what in us lieth) to minister no matter nor occasion of (just) offence to our enemies; but, if notwithstanding we cannot avoid their offence without sinning against God, and corrupting our own consciences: this offence that they take, must neither remove us from our sound judgement in things indifferent, nor from the lawful practice and use of our holy and Christian liberty.  
Q. What is the fourth offence that the wicked ones & enemies take against the godly?  
A. Their manifold crosses, tribulations and afflictions.  
Q. How shall, or must God's children arm themselves against this offence?  

Phil. 1.29.  First, it is given to them (as a special privilege) not only to believe in Christ, but also to suffer for him.  

Luk. 16.25.  Secondly, the wicked are none of God's children, and therefore he letteth them in this world, (many times, and for a long season) to escape unpunished, that they may at once have their eternal punishment in hell fire.  

Heb. 12.  Thirdly, God loveth his children, and therefore he doth rebuke and chasten them; and therefore none are to take an offence at their troubles, nor to make an ill construction of them: for if they were without all correction, they should be bastards and no sons.  
Fourthly, That they are blessed that are not offended in Christ, 
Luk. 7.23.  so neither at his word, nor at the contemptible estate, and manifold afflictions of his children: but acknowledge God's providence, and admire his wonderful wisdom, 
Act. 14, 22.  who hath consecrated the prince of our salvation through afflictions: Heb 2.10. and doth by many afflctions bring his children into his kingdom.  
Fifthly, the enemies of God, and of his children, either want judgement, and the spirit of discerning, or else are transported with humour and malice, and therefore we are not to regard their rash censures, nor their unjust offence.  
Sixthly, the afflictions of the faithful come not by chance, but by the counsel and providence of God, which disposeth all things in a most excellent sort, for their profit and salvation, Gen. 45.45. 2. Sam. 16 10. Psa. 119.71. Act. 14.21.  
Lastly, let it be sufficient for us, that God accepteth our persons, sanctifieth our afflictions unto us, and and highly rewardeth our service and sufferings, and therefore though we be in no grace and request with the wicked world, whose favour and friendship can neither help us, nor their false judgement and contempt prejudice us, let us not be moved, nor amated at it.   

CHAP. VIII. Of Offences taken by God's children.  
Question.  
WHat are the offences that God's children (in their ignorance or weakness) many times take and conceive?  
A. First, the long life and flourishing prosperity of evil Rulers, Tyrants, Persecutors.  
Secondly, the long impunity, & God's toleration of lewd, wicked, profane, and villainous persons.  
The third▪ is the involving, or inwrapping of holy & innocent men with the wicked in the execution of public judgements.  
Q. How shall God's children arm & comfort themselves against the long life and tyranny of wicked rulers?  
A. They must note and consider divers things: First, that these Tyrants and oppressors do not reign and domineer without God's holy and provident disposition, and that either for the exercise of the good, or for the plague and punishment of evil doers; and therefore they must seek either by their innocent carriage, and dutiful obedience to pacify and please them, or else they must learn to endure with patience their tyranny.  
Secondly, that austere and tyrannising rulers, are sometimes necessary for the common wealth, to restrain vice, & to curb and keep down insolent and wanton people, who by security and overmuch liberty grew to this height of profaneness; and therefore, they that know not how to love, must know how to fear.  
Thirdly, that the excess of sin, and licentiousness in the multitude, who delights more in pleasure, then in piety, in goods, then in goodness, and in love of money, then in true liberty, doth (if not cause, yet) increase tyrants and oppressors.  
Fourthly, that every state and government at one time or other, is subject to such tyrannical oppressors.  
Fifthly, that tyrants and oppressors have their golden fetters, yea, they oftentimes drink poison in gold: they fear the multitude, as much as the multitude doth them, and they do not wrong others, altogether without punishment and revenge, but are met withal one way, or other.  
Lastly, because nullum violentum est perpetuum: 
A Similitude.  for the more boisterously the winds blow and rage, the sooner will they cease; and the more that tyrants and oppressors rage and persecute, the sooner God will remove them, or break their horns.  
Q. How must the people and subjects behave themselves?  
A They must first of all perform Honour, Tribute, Reverence, Subjection, and obedience unto them; 
Rom. 13 7  and if they will not this way be won, they must rather endure all evil then seek private and unlawful revenge: But if these tyrants command any false worship, than the subjects must take another course; they must obey God their supreme Lord, and not the Magistrate, lest otherwise their unlawful obedience to man, be punished as the highest disobedience to the God of Heaven.  
Q. How shall the godly clear God's justice when they see the most villainous and mischievous men, long to escape unpunished in this world?  
A. First, they must remember that quod defeitur, non aufertur, forbearance is no forgiveness. The stiller that the waters are, the more deep and dangerous are they: God doth not spare the wicked for a time, because he liketh of their doings; but he will ha●e their sins to grow ripe first, and withal leave them without all excuse: but he will at length plague and punish them, yea damn and destroy them; God cometh (as the Proverb is) with woollen feet, (●. fair and softly) but he striketh with iron hands & punisheth so much the more severely. Sin is in the heart, and vengeance at the heels.  
Secondly, they are like the fish which hath swallowed the Anglers bit, 
A comparison.  which though it sport itself with the bait for a time, yet when the Angler draweth his Angle rod, it is taken; and they though they revel and roist it out, yet they are Gods prisoners, always in his sight, and reprieved for a time unto a further doom, their judgement and damnation sleepeth not, the terror of imminent punishment cannot be removed out of their minds, neither is the image of direful death conveyed out of their sight; but terrifieth them as the hand writing on the wall did Belshazzer, Dan. 5.5.6.  
Lastly, though the children of God, who cleanse their hearts, and wash their hands in innocency, be corrected and christened every morning, 
Psal 7●. 13 14. v. ●3. 24.  yet God is with his, he will guide them by counsel, and afterwards receive them to glory. Wherefore let us rather supplicate for such wicked doers, then be scandalised at them; and let us wait but until they have played their parts, and acted their tragedy, and they will make a ruthful Catastrophe or conclusion, & all men that see it, shall say, that it is Gods doing.  
Q. But why doth God punish sometimes with visible and manifest punishment, some evil doers, and not all?  
A. First, 
Ro 20.21.  God is an absolute Lord, and his will is justice itself, and therefore we must rather reverence and adore God's judgements, then rashly to require a reason of them: for shall an earthly Prince disdain to be accountable to his subjects concerning all his proceedings, 
A Similitude.  and shall a Master of a family scorn that his servant shall exact an account of him? how much more will the divine Majesty refuse that his actions and counsels should be called into question?  
Secondly, a few punished, are a purgation for, and a warning to the rest: so that it is a mild justice towards many, which seemeth cruelty to a few.  
Thirdly, if God should visibly, and manifestly punish all evil doers, than nothing would be thought to be reserved to the last judgement, and if none should be here punished, men would think that either there were no God, or (at least) no justice and providence.  
Q. How shall God's children in the execution of public judgement, justify the equity of God's proceedings, or practise patience: when they temporally smart for the sins and idolatries of their forefathers?  

Ezech. 18.20.  A. Many ways they are to stay and comfort themselves. First, (to speak properly) God doth punish the idolatry and sins of the children, and not of the parents: for if they tread in the footsteps of their parents, and do not repent of their sins, it standeth with God's justice no longer to put off their correction.  
Secondly; though in the universal deluge, 
Psal. 51.5. job. 14.4.  and in the destruction of Sodom, and in the sacking of Cities the very Infants perished with their Parents: yet we must note that they were not sinless and innocent before God, but borne and conceived in sin, the children of wrath, & subject to everlasting damnation.  
Thirdly, albeit God correct good men for the bad's sake, & involve them in the common calamities of war, famine, pestilence, shipwreck, fires, etc. yet these afflictions are rather preservatives than punishments: for as Physicians do by bitter medicines preserve and restore a man's health: so God doth turn the punishments that they have deserved into a medicine, a trial, a preservation.  
Fourthly, God's children though they resist sin and wickedness, 
Psal. 130.4. Dan. 9.5.6 7.  yet they in hearing God's word, in prayer, and in the performance of the duties of piety, justice, charity, fail and are unperfect; and therefore they cannot say that God offereth them any wrong, if they with the wicked be included in the same outward and public evils, as Jonathas, josias, etc. were.  
Fifthly, we are all of us the children of rebellious and traitorous Adam, who hath tainted our blood, and forfeited his and our estate to God almighty, & there is a chain of faults reaching from Adam to us, which though we repent of, yet God may in his justice punish the remainders of them in our posterity.  
Sixthly, there is (if not always) a derivation of special fins from the forefathers to the posterity, yet there is a derivation of punishment, and therefore God doth afflict herein the Parents, and their posterity as one body.  
Seventhly, as in one and the same person a fault committed in youth, 
Lypsius.  is justly punished in old age: So God in kingdoms, empires, persons doth punish old and inveterate sins, for they are before God joined together by an outward fellowship, both in time and parts.  
Lastly, if we will be heirs to the commodities, and rewards which are due to our ancestors, it is no reason that we should refuse their burdens and afflictions.   

CHAP. IX. Heavenly Meditations and Conclusions against general and particular persecution.  
Question.  
WHat is persecution?  
A. It is the state and condition, either of the Church in general, or of any member, in particular, whereby the one, or the other, in God's everlasting counsel and dècrée, are appointed and marked unto divers dangers & troubles for the name of Christ, and for righteousness sake.  
Q. Is not the Church of God at any time or in any age wholly rooted out and subverted by the enraged violence of persecutors?  
A. No: for first, God will always reserve to himself a people that shall serve him, 
Apoc. 11.3 & 4.  yea, and some that shall openly and publicly maintain and confess his truth in one place or other.  

Rom. 11.4.  Secondly, as in the time of Elias there were 7000 holy worshippers of God, that never bowed their knees to Baal, 
1 Kin. 19.18.  and yet they were not visibly known to the enemies and persecutors: 
Apoc. 12.7  so God hath a latent Church sometimes, and the church is fain to fly into the wilderness, and that partly that she should not be corrupted, & partly that she should be preserved from the enemy's rage & malice.  
Lastly, it appeareth by the divers things to which the Church is compared and resembled, that she never ceaseth to be, nor is ever wholly extinct: for it is compared to a ship tossed with waves and surges, 
Comparisons.  but not sunk: to Moses Bush, burning, but not consumed; to a City daily besieged, but not taken or won: to the moon, which is soon eclipsed, and often in the wa●e, but yet often renewed: to Noah's Ark tossed in the waters, but not drowned: 
Apoc. 12.2.5.6.  and to a woman in travel, whom the Dragon seeketh to devour together with her child, and yet both are preserved.  
Q. For what ends doth God suffer his children to be persecuted?  
A. First, that holy and pure doctrine might be maintained: otherwise all would in persecution disclaim, and forsake it.  
Secondly, that the graces of his children should be increased and exercised, and that they like spices pouned in a mortar, and like sweet wood burnt in the fire, should yield a more sweet swell.  
Thirdly, that they by their constancy in the profession and defence of the truth, might be distinguished from hypocrites, who like Sodom apples, 
Comparisons.  if a man crush them, fall into chaff; and like unto sponges wet in the water, which if a man press them, let out all the liquor contained in them.  
Fourthly, God will have his children to deny themselves, and their own abilities, and to depend wholly upon his power and promises for their strengthening or deliverance.  
Fifthly, he will hereby make them so many lights and guides to direct the blind world in the road way to Heaven. Lastly, GOD will hereby increase their reward and glory in heaven.  
Q. Who are Gods instruments herein?  
A. Satan, and wicked men, in the world, namely, Tyrants, Heretics, Atheists.  
Q. Why doth God in the punishment and persecution of his children, use the ministery of wicked men?  

Math. 20.15. Rom. 9.21 22.  A. First, to show his absolute and unlimited liberty, for he is a free agent, and he may correct his children by whom he will. For as a natural Father, doth sometimes make the Schoolmaster, or one of his servants, the instruments to correct his son, though he (perhaps) is not ignorant, that they may intermingle their private affections: So God, (and that without any man's just controlment) maketh wicked men, who have their private ends and aims, the rods to whip and correct his children withal.  
Secondly, God suffereth the wicked to stumble at the life, or profession of his children, and to run themselves out of breath, 
Mat. 23.2  that they may fulfil the measure of their iniquities, and so incur the weight of his displeasure.  
Thirdly, 
Apoc. 11 12.  God by the patience of his children, and by their constant death, & sufferings, appalleth, and inwardly tormenteth the minds and consciences of the persecutors, and leaveth them without all excuse and defence of their doings, before his judgement seat.  
Fourthly, he sometimes by the singular patience and sufferings of his saints overcometh the enemy's hearts, and gaineth them to himself, and so they that seemed conquerors are happily conquered to Christ, and of his foes are made his friends.  
Lastly, 
Esa. 10.1  God (against the wicked men's intentions) turneth their persecutions to the good of his children: for as an arrow attaineth unto the Archers mark without any sense of his own: so the wicked though blindfolded, execute Gods secret decree: they are God's Fuller's to whiten his children; God useth them as the Goldsmith doth lead, to melt and purify his gold; for hereby God doth perfit them, and purge them from the dross and dregs of earthly corruption.  
Q. Why do wicked men so persecute God's children.  
A. First, because there is a continual enmity between the wicked, who are the seed of the Serpent, 
Gen. 3.15.  and betwixt the godly, who are the blessed seed of the woman.  
Secondly, the godly are not of the world (id est) they are contrary to it in profession, 
joh. 15.19.  life and practice, and God hath chosen them out of the world, and therefore the world hateth and abhorreth them.  
Thirdly, God's children profess, preach and confess Gods sincere truth, 
Eph. 5.9.12. joh. 3.19.20.  which the wicked men do distaste and detest, and do also by the light of their holy life and example check the deeds of darkness in the wicked.  
Fourthly, the godly weaken the devils kingdom; hence he by his imps and instruments, purposeth and practiseth continually their death and destruction.  
Q. Is it not lawful for the godly to use all lawful means of preserving their lives in persecution?  
A. Yes: for, first they are not bound to make confession of their faith to all persons, as namely, to scorners, open enemies, that have no authority to demand a reason of our profession, nor to ignorant persons, that are contemners of good counsel.  
Secondly, it is lawful to flee from the persecutors (or to avoid our habitations. 
1 King. 19 jer. 38.24.25.36. )  
Thirdly, we may decline the danger of persecution by modest answers, by concealing part of the truth, when we are not required thereunto: yea, sometimes by our money and goods, by the change of our apparel, by the cutting of our hair, and by setting our adversaries and enemies at difference amongst themselves. 
Act. 13.6.9.10.   
Q. Is persecution gainful, & commodious to God's children?  
A. Yea, and that many ways. First, hereby God's Church groweth, and is much enlarged: for being watered by the blood of Martyrs (which is the seed of the Gospel) it more flourisheth, 
A Similitude.  and it is like Camomile, the which the more that it is trodden upon, the more it groweth.  
Secondly, 
Act. 11.19.20.  Christians in their dispersion and banishment sow the seeds of the Gospel in other parts and provinces, Countrries, and Kingdoms, Act. 11. Rom. 15.  

Luk. 2.35.  Thirdly, Reprobates in such a time descry themselves, and power forth their venom; and as for hypocrites, who were taken for true professors, they being indeed nothing but chaff, (as the event showeth) are by the fan of persecution separated from the wheat of Martyrs. 
Luk. 8.13.   
Fourthly, God's power and grace is proved and perfected in the faithfuls infirmity, and the adversaries are confuted and confounded, 2. Cor. 12.9.  
Lastly, the godly are hereby humbled and mortified, they are weaned from the love of this vain world, and are brought to mind and muse on a better life, and so they obtain peace of conscience and holiness of life, Heb. 12.11. Psal. 78.38. 
2 Cor, 1.4.  Hos. 5.15 joh. 15.2.  
Q. What good inducements and persuasions are there to move us to constancy in persecution?  
A. These following, or the like: First, that God exacteth and requireth it at our hands; which if we do not accordingly perform, we are altogether unworthy the name of Christians, and altogether unmeet for the kingdom of God. 
Luk. 9.23 24.   
Secondly, if we fall away from the profession, love, and practise of the sacred Gospel of Christ, all our former good beginnings shall nothing bestead us, 
2 Pet. 2.20 & 21.  and all the righteousness that we have done, shall not be mentioned, but we shall die, 
Ezech. 18.24.  and perish in our sin and apostasy. Heb. 10.26.27.  
Thirdly, 
A Similitude.  the truth is victorious, and triumphant, and like the Sun, the more that it is clouded, the more gloriously it will shine out; and therefore we must not betray it.  
Fourthly, we have a cloud and infinite company of witnesses, confessors, martyrs, 
Heb. 12.1.  for our lights, lamps, guides, and directors, whose holy examples, if we follow, we shall be partakers of their glory and happiness.  
Fifthly, shall jews, Heretics, Schismatics, yea Turks, paynims, and Pagans, that have no promise of eternal life, be so stout and steadfast in their profession, and shall not we Christians that have such comfortable promises of God's assistance, and of everlasting happiness, be much more courageous and constant in defence of God's immortal truth.  
Lastly, we shall by our patience, suffering, innocency; if not (as sometimes it cometh to pass) convert, yet we shall daunt, and confound the enemies of the Gospel, in that they cannot possibly remove us from our confident confession, and in that our persecution gaineth many unto God.  
Q. What practices are herein necessary?  
A. First, we must in persecution depend upon God, & implore his help, and then he will at the very instant suggest unto us what to speak, 
Luk. 21.14. & 15.  and enable us to suffer, and perfit his power in our infirmity.  
Secondly, we must be persuaded of the truth of the doctrine for which we suffer.  
Thirdly, we must never make open confession of our faith, but either when we are called and urged by public authority so to do, or (at least) when there is some hope of doing good; 
1 Pet 3.15 & 16. Mat 7.6.  for we must not betray ourselves, nor cast holy things before dogs, and pearls before swine.  
Lastly, if we would march valiantly, we must not presume, but suspect all our ways, and we must rather fear ourselves then flatter them: and we must cheerfully entertain, and diligently put in execution the motions of the spirit.  
Q. What duties are we to perform to persons afflicted and persecuted?  
A. First, we must have a fellowlike feeling of their misery, 
Amos 6.6.  and sympathise with them; otherwise we cannot effectually comfort them: 
A Similitude.  for as iron cannot be joined, and fastened to iron, unless both of them be made red hot, and beaten together: so one Christian can yield no comfort to another, unless both suffer together, (if not in action) yet in fellow feeling.  
Secondly, we must help them with our prayers, and be intercessors to the Almighty for them, that he would arm them with strength and patience, and direct all their sufferings for their own good, and the advancement of his blessed Gospel.  
Thirdly, we must, (as we have any opportunity offered) assist them with our counsel, and with the words of exhortation, cheer, encourage, and embolden them.  

Mat. 25.43. 1 King. 18.13.  Lastly, we must (if we can) visit them in our own persons, or (at least) minister unto their necessities, as Obadiah ministered unto the necessities of an hundred of God's Prophets, in the reign and persecution of Ahab and jezabel; and as Onesiphorus oft refreshed Paul in prison, 
2. Tim. 1: ●6.  and was not ashamed of his bonds and chains; and this duty of mercy and commiseration God will never leave unrecompensed.   

CHAP. X.  
Question.  
HOw are Persecutions to be divided?  
A. Into persecutions of the affection, persecutions of the tongue and of the hand, or outward action.  
Q. What are the persecutions of the affections?  
A. Contempt, envy, hatred, or malice.  
Q. What comforts are to be imparted to God's Children that suffer contempt?  
A. First, it is a glorious matter to be contemned for virtue & well doing; for in this case we are like unto Christ our blessed Saviour, who was derided of Herode and the jews for his holy life, doctrine, zeal, miracles, etc. and therefore we have cause to rejoice.  
Secondly, we must note, who they are that commonly contemn us; they are either enemies of the truth, or profane worldlings, who cannot discern of our worth and excellency, and that have no knowledge and practice of true religion and virtue, and therefore we are the less to care for their censure: for even as precious pearls being enclosed and hidden in base earthen shells, are not seen; and therefore they being not discerned, are not esteemed according to their price and excellency: so the wicked and profane, looking only at the contemptible condition of godly men's persons, and not discerning the grace of God in their hearts, take an occasion to despise them: or else they are scorned & contemned of hypocrites factious & schismatical persons, who being more humorous then truly holy, and more haughty than humble, and wiser in their own eyes, 
1. Cor. 3.3 4. etc.  then worthy in God's sight, do distaste and falsely censure their brethren, that are better than themselves; and hereof blessed S. Paul had expe●ience amongst the Corinthians.  
Secondly, it is the practice of Satan and his imps, thus to depress and keep under God's children, that they who are famous and illustrious by the brightness of their holiness and virtues, should be sullied and obscured by misreports and contempt of their persons: but nevertheless, they hereby lose nothing of their inherent excellency: for as a precious jewel, albeit by hogs and swine trodden and trampled under feet, 
A Similitude.  abateth nothing of his natural excellency: So God's children scorned and contemned of the wicked lose nothing of their virtues; for contempt doth not hurt them but profit them.  
Thirdly, it is an usual matter for learned men to be despised of the ignorant, rare men of the rude, and wise Sages to be contemned o● sots; hereupon Seneca saith very well, 
Seneca de morbis.  Nondum foelix es, etc. thou art not as yet happy, if the multitude doth not mo●ke thee.  
Fourthly, 
Math. 7.2.  they that ca●● contempt upon others (unjustly) shall be contemned themseluee: for with what measure they meet, it shall be measured ●o them again.  
Lastly, let it suffice that God dignifieth and honoureth us, and that he hath garnished and embroidered us with the precious and princely graces of hi● spirit.  
Q. How are we to carry ourselves when we are misregarded and contemned?  
A. First, 
Math. 5.11 & 12.  let it be our joy and comfort to suffer contempt, and to run through good report and bad for Christ his sake; for God will in the end, the more honour and magnify us.  
Secondly, it behoveth us by speaking well of all men, by interpreting things doubtful in the better part, by contemning no person without cause, and by our good service and offices towards Church and common wealth, to wipe and wash away the mire of contempt flung in our faces, and then in time our contempt will be turned into credit, and our base esteem into glory.  
Thirdly, let us strive to be that we would seem to be, and also by honest means, and by our blessed behaviour seek to grow into the favour and familiarity of excellent, famous, and eminent Personages, and then we shall not be despised but dignified, and not be neglected, but notice will soon be taken of us, and our eminency.  
Lastly, if good men (through ignorance, misreports, emulation, infirmity) dislike and despise us, 
2. Cor. 1.12.  we must be content (with others) to endure a common evil, and in the mean time to comfort ourselves in our honesty and innocency.  

OF ENVY.  
Q. What is Envy?  
A. It is a grief or sadness, by reason of another man's outward or inward, spiritual or temporal prosperity and happiness.  
Q. How shall a Christian arm and strengthen himself against it?  
A. First, excellent piety and prosperity is ever subject hereunto.  
Secondly, no friend of sincerity, and undissembled godliness and goodness, 
1. joh. 3.12  did ever want this exercise: for as the shadow doth follow them that walk in the Sun: so doth Envy follow and pursue them that are noble and noted for learning, wisdom, and well doing.  
Thirdly, it is better to be hated then unhappy, and to be maligned then miserable.  
Fourthly, to envy greatness and goodness in others, argueth a base, rascal, and satanical disposition: for first, they envy those good things in others, which themselves want: secondly, they do but prick, stab, and wound themselves with their own weapons: thirdly, they hoodwink, or cast dust into their own eyes, that they may not behold and discern God's graces in others.  
Fifthly, the envious person is the cause of greater good to him that is envied; for by his carping and depraving of others, the virtues of the person envied are brought upon the stage, and made better known: but the spiteful and envious person doth nothing but some out his own shame.  
Sixthly, they are torments of themselves, and work their own ruins: for as the moth doth consume the garment, 
Comparisons.  rust the iron, and the viper eateth out and consumeth the belly of her that conceived her: so doth envy at length and by degrees, waist and destroy the possessor. Lastly, the evils that they wish to others, they have themselves, and increase upon themselves.  
Q. What use are we to make hereof?  
A. First, let us leave envious men to themselves, and suffer them to torture and torment their souls and bodies.  
Secondly, the more that we are envied and maligned for zeal in pure religion, and for well doing, the more let us be stirred up to the practice of religion & virtue; for we shall by no means so much vex and torment envious persons as by our well doing.  
Thirdly, if we cannot otherwise avoid the tempest and storm of envy, let us avoid it by modesty: let us avoid all ostentation, and for the time separate ourselves from the company of the envious, and suppress & hide whatsoever might make us to be noted: for some enemies are no better overcome then by our humility and obscurity.  
Fourthly, if we would approve ourselves good men, 
Mal. 3.7.  let us envy at no man's prosperity (be he never so wicked) for they shallbe soon cut down like grass, and shall wither as the green herb. Lastly, let us pray unto God fervently so direct and preserve us.  
Q. What comfort against hatred and malice?  
A. First, the world & the wicked hate us unjustly; for they hate us not for our sins & imperfections, but for the better pa●ts, namely; because we are separated from them in profession & life, and because we seek the ruinating of satins kingdom, and because they will not be reproved and convinced of sin.  
Secondly, the world is addicted to traditions, and little esteemeth God's blessed Word, it is in love with earthly things, and neglecteth those that are heavenly; no marvel then that it so distasteth and maligneth God's children, they love not God, and then how can they but hate his servants?  
Thirdly, Abel, Lot, David, Elias, Paul, the Prophets, 
joh. 15 18.  Apostles, Christ himself, and his Saints in all ages have been causelessly hated of the wicked: and this is a pregnant proof that they were God's children, and that we are likewise: for, 
joh. 15.19.  if either they or we had been of the world, the world would love his own.  
Fourthly, we must remember, that we have deserved greater evils, and therefore we ought more patiently to endure this.  
Lastly, let it content us, that we are known, loved and liked of God & good men who love us in the truth. And if the loss of the love of the common people grieve us, we must note that their love is light, and without judgement and discretion: and therefore their love oftentimes endeth in ill will and hatred.  
Q. How are we to demean and behave ourselves when wicked men malign and hate us?  
A. First, seeing that malicious men are good neither actu, nor potentia, (that is) neither in act, nor in possibility, and that they do but suck the greatest part of their own poison, seeing they are perverted in judgement, and opposite to sincerity: let us beware how we nourish occasions of hatred, and that we be not too sociable and familiar with them.  
Secondly, let us love God and his word, for than we cannot hate men's persons, much less any virtues in them.  
Thirdly, let us decline hatred (what in us lieth) by dutifulness and good service; for in so doing, we shall either gain and pacify our enemy, 
Rom. 12.20.  or (at least) leave him without excuse; for this is to heap coals of fire on his head.  
Q. May we lawfully hate them that hate us?  
A. We must not, nor may not hate them in regard of their persons, or as they are Gods creatures, or in private respects: but it is lawful for us to hate their vices, and to abhor them, as they are Gods enemies and adversaries of the Church; but we must not hate them as they hate us; namely, our persons, and the better parts in us: but only hate their errors and vices, etc. which are contrary to God's nature, will, word and commandments.  
Q. What are the persecutions of the tongue?  
A. Slander and false imputations.  
Q. How are we to comfort ourselves against slander?  
A. First, that the life and profession of the Church and Saints of God hath been traduced and slandered in all ages; and therefore no singular & extraordinary matter befalling us, it is with more contentment to be endured.  
Secondly, we herein are like unto Christ, who though he were more holy than all men and Angels, yet he was called a wine-bibber, a friend of Publicans and sinners, an enemy to Caesar, and he was said to have the Devil.  
Thirdly, slander cannot make a man miserable, (for where sin reigneth there is misery indeed) nay, it is a matter of honour and glory to be ill spoken of for well doing: for they hate us because that we are better than they, and because we run not to the same excess of riot, 
1. Pet. 2.3.4  & the more that wicked men bely, slander and rail at us, the more in the end will they make our virtues known.  
Fourthly, false imputations cast upon us, will not continue long, they are as so many blasts and fumes that will soon be dispersed and blown away; for God will at length clear our innocency as the noon day, 
Psa. 37.6.8 1 Pet. 4.14  and our reproach shall be turned into the glory of an Angel Psal 37.6 & 8.  
Fifthly, though the wicked do willingly derogate from our good name, yet they do addere mercedi nost●ae, 
Augustinus.  id est, increase our reward, albeit against their wills: for blessed are we when men revile us, 
Mat. 5.10.  and say all manner of evil against us for Christ his sake; for then great is our reward in heaven.  
Sixthly, if the titles and attributes of the justice, truth, power and mercy of God, be not free from slanderous imputations: let us much less look to be exempt and privileged from evil tongues: Psal. 10.11. & 12. Mal. 3.14 & 15.  
Seventhly, if the rascal multitude, or the scum of the people rail upon us, and bely us, we must note that they do it rather of humour then of knowledge, and of an ill affection rather than of judgement and advisement; and they will be silent when they have much barked and bawled: and as for their lying tales and reports, because they arise from false grounds, and trifling occasions, they will soon be dead, buried, extinct.  
Eighthly, the slanderer doth but hurt and discredit himself, and foam out his own shame: for his slander, like an arrow shot against a stone wall, or a tennis ball cast against it, 
1 Sam. 25.39.  redounds upon the slanderer.  
Lastly, God discrediteth his dear children with the world, & letteth them fall sometimes into the mire of wicked imputations, that they should not be stained with the corruptions of it.  
Q. How shall we behave ourselves when we are thus belied▪ and slandered?  
A. First, let us descend into our own souls, 
2 Cor. 1 10.  and if we find ourselves innocent, then let us comfort ourselves in the witness of our own conscience: neither let us think, that there is more weight in their detractions, then in our own testimonies.  
Secondly, in this case, let us rather look unto God who permitteth them, 
Micah. 7. 2 Sam. 16.10.  then at the howling, barking, and biting dogs that annoy us: this course took David.  
Thirdly, whereas the rude and iniudicious multitude doth cast false imputations upon us; let us not only with the sponge of honest Apologies wipe away these pretended spots, but also labour to have a precious report, and an immortal memory amongst God's children.  
Fourthly, if we desire to be well spoken of, let us not rashly think evil of others; for the better that any man is, the more hardly doth he judge another to be evil; much less let us secretly bite and sting them, nor take that in the worse sense, that may be construed in the better meaning.  
Fifthly, let us lend no ear, much less give any applause to the slanderer; but show our dislike of him, and then he will not willingly speak that which he shall perceive to be unwillingly heard.  
Lastly▪ slander is a special sin of the Devil, 
Apoc 12.10.  who is a liar, and the slanderer of the brethren, and therefore let us beware of it, and abhor it.  
Q. What are the persecutions in action and in deed?  
A. These and the like following; whip, taking away of men's goods, banishment, bondage, nakedness, death by the sword, want of burial, etc.  
Q. What comforts against whip?  
A. First, Christ jesus and his Apostles were thus dealt withal.  

Gal. 6.17.  Secondly, as it was the mark of a true Apostle to bear in the body the marks of the Lord jesus: so it is the Character of a sincere Christian to suffer the like in time of persecution.  

1 Pet. 2 24.  Thirdly, Christ was whipped, and shed his blood for us; and shall we sinful persons refuse to do the like, that we may make known our conformity with him in his sufferings?  
Fourthly, it is given unto God's children (as a special prerogative) not only to be whipped for, 
Phil. 1.16.  but to die for the Lord jesu. Apoc. 12.11.  
Lastly, the more indignities, and torments that any suffer for Christ, or for righteousness sake, 
Apoc. 7.14▪ 15.16.  the more they shall advance the Gospel of Christ, and receive the greater measure and proportion of glory in the world to come.  
Q. How are or aught we to comfort ourselves when we are violently by the enemy despoiled of all our goods?  
A. First, we must remember that many good men have fallen into the hands of thieves (like that man that went down from jerusalem to jericho, 
Luk. 10.30  and fell among thieves, who rob him of his raiment, yea and wounded him,) and yet have afterwards recovered their former estate.  
Secondly, 
Psal. 23.1. Luk. 10.33 34.35.  Christ is our Lord and master, and we his servants, and therefore though we be despoiled of all our worldly goods; yet, he will never forsake us, but provide for us things necessary: for so he dealt with the Samaritan.  
Thirdly, we want not things (simply) necessary; for natura paucis contenta.  
Fourthly, though we be spoiled of our goods, yet we have not foregone our goodness, and we retain our life and liberty, which is the greater blessing.  
Fifthly, God in his justice will in due time punish and revenge our wrongs.  
Sixthly, we must (after the example of the blessed Hebrews) suffer with joy the spoiling of our goods) knowing in ourselves, 
Heb. 10.34  how that we have in heaven a better, and an enduring substance.  
Lastly, if we be patient and content, we may (in time) with David enjoy our enemies (that are so many Nabals) goods, 
2 Sam. 25.42.  or by some other providence be gainers by our losses.  
Q. What duties are we then to perform?  

job. 2 10. Mat. 9.27.  A. First, we must with holy job be content to receive evil things from God as well as good, and to praise God for all; and with the Apostles to forsake all for Christ his sake; yea, and with that heroical woman in the Apocalypse, to tread the Moon (i. all earthly and transitory things) under our feet; 
Apoc. 12.1.  we must withal seek the things above, & the heavenly jerusalem.  
Secondly, it is our duty to procure wisdom, learning, virtue, godliness; these are our proper endowments, and can neither by fraud nor force be taken from us.  
Thirdly, let us (whiles we enjoy the fickle and uncertain things) let us for Christ his sake love his members, and with our worldly goods bountifully relieve them in their need and necessity, 
joh. 1.3.17.  else how dwelleth the love of God in us?  
Lastly, 
jac. 2.5.  let it suffice us, that we are rich in grace, heirs of glory, and that we have in heaven (our Country) a better and an enduring substance; and that after this mortal and miserable life is expired, 
Heb. 10.3.4. 2 Pet. 3.13.  we shall actually enjoy the new heaven & the new earth wherein dwelleth righteousness.  
Q. Propound some comfortable meditations against banishment.  
A. First, Moses, Elias, john the Evangelist, and infinite more in the Primitive Church of the Apostles, in the ten general persecutions, and sithence, have been exiled: and shall we refuse to be partakers with them?  
Secondly, 
Math. 21.33. Heb. 13.13.  omnis terra commune naturae exilium: id est, Every country is a common banishment of nature, and the whole world is but a strange country unto us: (for in it we have no abiding City) and how then can Christians properly be said to be banished out of their country, when they have none here?  
Thirdly, though the godly be banished from their native soil, yet they cannot be banished from the favour of God, 
Psal. 7●. 19.20.25. & 52.53.54  nor from the communion of Saints, nor from the kingdom of heaven; and God, that is by his essence every where present, is as ready to help his children in any strange Country, as in their own. Psal. 105.12.13.14.  
Fourthly, sundry men have gotten great honour, and attained unto great learning and living in the place of their banishment.  
Fifthly, here we shall be secured from envy: evil men shall not molest us, but good men shall love us, and long for our company.  

Act. 11.20.21. ●2.  Sixthly, as the husbandman removeth his plants and trees out of one orchard into another that they may the better prosper: So God for greater good of his Church doth translate his children into some other country or coast.  

Act. 8.1. & 4.  Lastly, the time of our banishment well spent, will send us into a far better, that is an heavenly one.  
Q. What duties must a Christian practice in his banishment?  
A. First, he must comfort himself in the conscience of his righteousness, which the enemy cannot blot, much less bereave him of.  
Secondly, he must at their strict commandments and enforcement, relinquish and depart out of his native soil, and then his departure shall be rather a pilgrimage, than an expulsion, and a benefit then a banishment.  
Thirdly, he must hear God speak unto him in the Scripture, 
joh. 10.27.  (for it is his voice) and he must speak, and have familiar speech and conference with our God by prayer, and then he shall have God for his companion, and the holy Ghost for his Comforter.  
Fourthly, he must not delight in their conversation and company, that deride and despise him, and by abode with whom he cannot receive any good information, but much defilement: and therefore in this regard he must prefer religion and a good conscience before country and native soil.  
Lastly, he hath the benefit of his privatenes, and liveth in peace without distraction, or disturbance, and therefore he must by the advantage hereof, betake himself to divine studies and meditations.  
Q. Propound and deliver some heavenly consolations against bondage and thraldom.  
A. First, it is the greatest bondage to be captivated and enthralled to sin and Satan, 
joh. 8.35. & 36. Rom. 5.1.  from which slavery God's children are by grace freed; for their consciences are at peace with God, and they are the servants of God, whose service is perfect freedom.  
Secondly, this bondage is greatly mitigated, yea sugared and sweetened to God's children: for God doth not only restrain and moderate the enemy's malice, but also (sometimes) greatly honour, prefer and exalt them: examples whereof we have in joseph, Jeremy, Daniel, Sidrack, Mesheck, Abednego, in Hester, Mardocheus, and divers others.  
Thirdly, death putteth a term and end to this bondage, (if we find not deliverance long before) and why cannot we a while expect this year of our absolute freedom, and everlasting jubiley?  
Lastly, God's children are Christ's freemen, 
job 8.15.  being redeemed and ransomed by his blood, 
Phil. 3.20. Joh 3.25.  and they are free Denizens of heaven, having everlasting life in beginning, and being (by faith) secured of the full possession of it, and therefore though for a time they be plunged in many evils, yet they can never perish: for they are afflicted, but not forsaken, tried, but not tired out.  
Q. What is the quintessence or special use of all these propositions and conclusions?  
A. First, hence we may take notice of the miserable estate of wicked worldlings and ungodly men, who though they enjoy outward wealth, ease and liberty, yet are they drudges to the world, vassals and slaves unto sin, & cursed caitiffs; for they are locked in golden fetters, and shut up in the prison of their own sinful desires, which is the worst kind of bondage.  
Secondly, let us serve the Lord our God, and not Satan, Sin, nor Antichrist, and then we are Gods free men, & no bondage can impeach, or hinder our spiritual liberty and happiness.  
Thirdly, far be it from us to contemn or misjudge any of God's children for their outward servitude and bondage, unto which, tyranny and iniquity of times, do or may enwrap them; but let us pray to God to furnish them with joy, and the spirit of long suffering, 
Ezech. 18.16. Esa. 58.7.  and in his good time to rid and deliver them: we must also (by occasion) freely and frankly contribute to their necessities, for they are our own flesh and blood, borne of the same both natural and spiritual seed, breathing of the same air; and servants to the same God.  
Lastly, when we are thus restrained and distressed, it behoveth us timely and truly to repent us of our sins, for otherwise we are to expect no mitigation; much less a speedy deliverance out of our misery.  
Q. What comforts against violent nakedness caused by flight, or the enemy's unmercifulness?  

Psal. 22.18. Mat. 27.28  A. First, Christ our blessed Saviour was stripped of his raiment, and hath sanctified this evil unto us, and hath turned the shame of it into glory.  
Secondly, very many of God's excellent servants have been thus shamefully misused by their enemies. Basil saith, that forty Martyrs were turned out naked to be starved in the cold of the night, and afterwards to be burned.  
Thirdly, they must count it for some benefit and blessing, that the enemy doth only spoil them of their garments, and not of their lives.  
Fourthly, though they endure shame and reproach of the world, 
Heb. 12.2.  yet it maketh them not unhappy: for Christ suffered the shame of the cross to make them honourable.  
Fifthly, the enemy cannot possibly disrobe, dismantle, and despoil them of the garments of Christ, his holiness and righteousness, wherewith they are clothed, and wherewith their deformities are covered.  
Sixthly, 
Rom. 8.38  this is but a temporary and fatherly correction, and can never separate any of God's children from his love.  
Lastly, it is not the gay garments but godliness, not outward pomp but piety that maketh men honourable: as for the proud man's honour, it is in his garment and not in his person.  
Q. What use are we to make hereof?  
A. First, let it be a shame to us to be called naughty, rather than naked.  
Secondly, though God's enemies rob his children of their garments, 
Esay. 58.7.  let us in our charity clothe them.  
Lastly, let us by faith put on the Lord jesus, and then we shall never be found naked; for he only is naked who hath lost Christ.  
Q. Why doth God suffer so many of his best beloved Saints and servants to be massacred and murdered by the enemy's sword?  
A. First, we herein must rather reverence and admire Gods secret, yet just proceedings, then curiously to dive and inquire into the ground and reason of them; and we must assure ourselves that the end is good, albeit our dullness cannot so well apprehend it. For God's purposes and decrees attain unto their holy and appointed ends, no otherwise then certain rivalets (though they vanish out of our sight, and are hidden under the earth) are carried and convey themselves into the sea.  
Secondly, by the effusion and spilling of their innocent blood, the number of true professors is both manifested & multiplied, and the bloody butchers and Bonners, either converted (albeit most rarely) or else convinced and left unexcusable.  
Thirdly, though the enemies think to root out the Church, and the name and memory of true Christians; yet God doth and will cross and curse their designs: for contrary to their expectation the Gospel is more published and proclaimed, the innocency of God's children more cleared and testified; and their madness and badness made known unto all the world.  
Lastly, the sufferings of the Martyrs doth procure unto them a greater measure of glory in heaven: but tyrants, heretics, persecutors run themselves out of breath, and draw upon themselves the greater damnation.  
Q. How are we to arm and comfort ourselves against this kind of death?  
A. First, they are blessed that die in the Lord, 
Apoc. 7.13.  and for the Lord; they are glorious in God's sight, and are arrayed in long white robes.  
Secondly, they do not lose their lives but find them, and incomparably better them: Luk. 9  
Thirdly, the sword toucheth the garment of the body, but not the soul, nor their faith: for God herein dealeth with his children, as the Persians in punishing some noble parsonage; for they take away his garment and his hat, and hang them up in some place, and all to beat them, as though they were the man himself: so they (by God's overruling hand) do not touch our souls and our faith, but beat only the garment of our persons.  

Aug. de Cr●. Dei l. 3. c. ●.  Fourthly, they that die for Christ, receive some what of death, that it be●al not whol● unto them.  
Lastly, their innocent blood which the persecutors have shed and sucked, crieth like the blood of Abel to the Heavens for vengeance against them, and they with the souls in the Apocalypse that were killed for the word of God, 
Gen. 4.  cry with a loud voice, saying; How long Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 
Apoc. 6.10  and this their cry the just Lord, doth & needs must hear and regard.  
Q What use are we to make hereof?  
A. First, we must never promise to ourselves long prosperity, or immunity from persecution; but we must prepare and strengthen ourselves against the time of trial and martyrdom: and though it be not our lot always to die for the Lord jesus, and his blessed truth; yet we must be Martyrs in desire and affection, and then God will accept the will for the deed: for there is Martyrium sine flamm●, i. a martyrdom without a faggot.  
Secondly, we must not esteem, nor think the fiery trial as some strange thing, 
1 Pet. 4.12.  but rejoice in as much as we are (hereby) made partakers of Christ his sufferings, that when his glory shall appear, we may be glad and rejoice.  
Thirdly, we must comfort and stay ourselves in the expectation of the fearful end that abideth God's enemies; 
ver. 17. Psal. 37.9.  they shall soon be cut off, their pomp shall be despised and soon vanish away▪ Psal. 73.19. They are Gods rods to correct and disciplinate his children by, who when they have done their office, must be cast into the fire and consumed.  

Esa. 10.21.22.  Lastly, there is no persecution so general and grievous, but many shall be preserved in it, and from it; and after long wrestling, God will grant a breathing time.  
Q. What if God's children cannot be suffered to be buried when they are dead, what shall we judge of them, or how shall we comfort ourselves against this evil?  
A. Their dead bodies are members of Christ, temples of the holy Ghost; and they shall rise again in glory to eternal life; therefore we may not judge them accursed.  
Secondly, the want of burial doth nothing hurt them, as the performance of it doth nothing profit the wicked: & as for these funeral solemnities, they are rather vivorum solatia, quam mortuorum auxilia, id est. Comforts for the living, then helps for the dead.  
Thirdly, many of God's Saints, yea some most blessed Martyrs, 
Apoc. 11.8  have wanted burial, Psal 79.2. and yet have been received up into glory. Apoc. 11. ver. 12.  
Fourthly, other evils, (as death by drowning, by fire, by earthquakes, by the fall of houses, by the cruel rage of wild beasts, etc.) are as much (if not more) to be feared.  
Fifthly, Tegitur coelo qui non habet urnam, The sky is to them in stead of a coffin.  
Sixthly, 
job. 19.25.26.  though some Personages be never so sumptuously entombed and gloriously buried, yet must the worms (in the body) consume the bodies of such.  
Seventhly, the want of burial (though it is a curse to God's enemies, who perish both in soul and body) yet it is but a fatherly, and favourable chastisement to his children, and can never part, nor divorce them from him and his love.  
Lastly, 
Apoc. 14.13.  though sometimes the dead bodies of God's Saints want burial, yet they feel no smart; and their souls in glory cannot, and do not behold the loathsomeness of their unburied bodies.  
Q. What use is to be made hereof?  
A. First, we must not (so much) trouble ourselves about this matter, but commit the disposition of our dead corpse to God's providence, and the care of the living.  
Secondly, let us bury our sins in Christ his grave and sepulchre, and then the want of burial and funeral solemnities shall neither shame us, 
Rom. 6.3. & 4.  nor harm us.  
Lastly, if in the heat of personal persecution the bodies of God's saints known unto us, and near us, do want burial, we must (after the manner of those devout brethren that buried Stephen) enter them; 
Act. 8.2.  for hereby we do not only testify our love and reverence towards them, but also declare our good hope of their glorious resurrection.  
Q. By what special considerations are we to arm and hearten ourselves against persecutions?  
A. First, we know it is the lot of God's children to be persecuted of the wicked in every generation, 
Apoc. 12.17.  but most notably in the reign and rage of Antichrist. For they that are borne after the flesh will persecute them that are borne after the spirit, 
Gal. 4.29.  and therefore why should we be so offended at persecutions, having so many compartners, and companions herein.  
Secondly, that we are hereby made conformable unto Christ our Captain, leader and guide, and therefore if we suffer with him, we shall reign with him.  
Thirdly, that God's power and his goodness doth as much appear in privative blessings as in positive: for God is with us in trouble, 
Psa. 76.9. & 10.  he (when it pleaseth him) represseth the power, & checketh the malice of the enemy, reformeth and refineth us, and giveth a joyful issue, evasion and event to our afflictions.  
Fourthly, that persecution is a badge, ensign, and ornament of the true church; for hereby open enemies take occasion to oppose themselves against God's servants, and hypocrites; and time servers are discovered.  
Fifthly, 
Heb. 5.8.  that persecution is a schoolmaster to make us understand God's will, and a plain commentary of God's word; for we learn that by experience, which we heard by the public ministry.  
Lastly, persecution is good for God's children whether they escape it, or die by it; for God doth order it for their profit and happiness, and they are gainers by it many ways. Luk. 18.28.29.30.  
Q. What duties are we to perform in persecution?  
A. First, we are to prepare ourselves against it by daily mortification, and by the experience of the sweet and heavenly society that we have with our blessed God that dwelleth in us, 
1 Cor. 15.30.31.  and so we shall learn to die daily.  
Secondly, let us be assured that we suffer as Christians, 
1 Pet. 4.16  and not as malefactors, and then we are not to be ashamed, but to glorify God in that behalf. For we are God's Worthies, and his champions, placed in the theatre of the world, and if we fight stoutly & wisely in our Lord's quarrel and cause, he will honour and advance us accordingly both here, and hereafter.  
Thirdly, because persecution is not only a trial, but also a correction for our sins, we must entreat the Lord to pardon them, and then the flame of affliction shall brighten us, but not burn us, scour us but not consume us.  
Fourthly, we must possess our souls and the graces of God by our patience: we must seek the Lord in our trouble, 
2 Chr. 15.4  and he will be found of us; and it is our duty with Moses (for our encouragement) more to look unto the infinite and transcendent measure of reward in the kingdom of heaven, than either the Sunshine of present prosperity, or the blustering winds of persecution.  
Fifthly, persecution doth only touch the vestment and garment of our body, but cannot reach unto the fort of our faith, nor the hold of our heart, and therefore it ought the less to astonish and distract us.  
Sixthly, let it be our wisdom and practice in the blustering tempests, and the weltering waves of the world's persecutions, to adhere unto, and stand fast upon Christ the rock; and then we shall not need to fear the waves under us, much less dread drowning.  
Lastly, if it please God temporally to deliver us, let us receive Gods precious word with greater joy: for when men and outward means fail us, it will be a staff and stay to us in all our tribulations, and fill us full of comfort and hope: 
Rom. 5.4. Psal 19.7.8.  for the law of the Lord is perfit, converting the soul, the testimony of the Lord is sure, and giveth wisdom to the simple, the statutes of the Lord are right and rejoice the heart, the commandment of the Lord is pure, & giveth light to the eyes. Let us praise and magnify God for our gracious deliverance, 
Amos. 6.6.  let us remember joseph his afflictions, and help our persecuted brethren by our goods and money (if we can): and (at least) by our prayers and intercessions: for this evidently proveth that we are feeling members of the same mystical body, whereof Christ is the head. 
1 Cor. 12 26.     

CHAP. XI. The general use and application of the whole Treatise.  
THe quintessence of all that hath been formerly and at large in this treatise handled, may be aptly and pithily reduced to these ●ew conclusions following.  
First, that man by his first creation, was pure, holy, innocent, and lived in a most happy and blissful estate.  
Secondly, that he by his voluntary fall, and apostasy from God, and from his former integrity, hath in soul and body corrupted himself and all his posterity; and not only deprived himself & all his sucsessours, of all original holiness and happiness; but also, wholly subjecteth them & himself▪ to all plagues and miseries, both temporal and eternal▪  
Thirdly, that sin is very distasteful, odious, and stinking in God's taste, sight, and nostrils; for otherwise the most just Lord, would never so grievously, nor with such variety of plagues and punishments execute his indignation, not only upon men of years, but also upon the very infants that have committed no actual transgression.  
Fourthly, the Lord, that draweth light out of darkness, life out of death, and in judgement remembreth mercy, hath given his only son jesus Christ to die, to make a perfect satisfaction to his justice, 
1 john. 2. l. 2.  for the sins of all the elect, and to be a perpetual intercessor for them; so that they are not only freed from the guilt, dominion, and everlasting punishment of sin, but also entitled unto, and shall in time certainly possess everlasting and unspeakable glory and holiness.  
Fifthly, that Christ hath by virtue of faith in his death and merits, transnatured and changed to all his elect, the temporary and eternal plagues and punishments of sin, into certain gentle, momentany, & fatherly corrections and chastisements.  
Sixthly, that God hath not left his people, in their crosses, temptations, and afflictions, without hope, help, and remedy; but hath given them the sacred and all sufficient Scriptures, to instruct, direct, and to confirm and comfort their souls and cosciences in all distresses, inward and outward; in all afflictions, and against all scandals & persecutions whatsoever.  
Seventhly, God hath provided for his people, Ministers, by their pure preaching, and judicious writings, to resolve them in all doubts; and christian friends and acquaintance, to solace and support them: Wherefore we must daily bless God for his infinite mercy in Christ; attend unto, and consult the Scriptures, our pastors and christian brethren.  
Eighthly, we must make use of the treatises and volumes of godly learned men, who have traveled to good purpose in this kind.  
Ninthly, we must in our afflictions and distresses, find out, confess and bewail, our particular sins, and earnestly entreat God, for Christ his sake to pardon them; for they are the meritorious causes of all our miseries.  
Tenthly, we in our miseries and troubles, must not murmurre and repine against God, nor use any unlawful means of ease and deliverance, much less despair of God's gracious mercy & help; but we ought to commend our souls, bodies, and outward state to God's blessed government and promises; we must desire direction, and the spirit of strength and constancy from God, and in hope & patience, wait upon him, until he have mercy upon us.  
eleventhly, we in our prosperity, must prepare ourselves against adversity; and we must with such a sympathy and fellow feeling, remember them that are in affliction, and so endeavour to relieve and resolve them, as if we were also afflicted in the body. Heb. 13.3.  
Lastly, when we are recovered out of any temptation, or delivered out of any trouble, we must give God all the glory of it: and in our rest and prosperity, gather grace and strength, & so hearten ourselves, against the next temptation.  
Now the God of all grace and consolation, for Christ jesus his sake, so direct and instruct us by his blessed spirit. to perform all these duties, that his Majesty may have all the glory, his Church and children good examples of imitation; and we ourselves have joy and comfort in this world, and eternal Salvation in the next: Amen.    

A LARGE TABLE, CONtaining the chief points, heads, and particulars, that are handled and applied in both the Books of this CHRISTIAN armory.  

The first Book.  


CHAP. I.  
THe original of man's sin and misery.  
What sin is.  
Who is the subject of it.  
What be the kinds of it.  
What is original sin.  
The titles and names of it.  
The parts, causes, and uses of it.  
Why the corruption of it remaineth in God's children.  
What was Adam's fall.  
What was the object of it.  
Why the eating of an Apple was so grievously punished.  
The instrumental and formal cause of his fall.  
How God did forsake our first parents.  
Why did God permit their fall.  
How it can stand with God's justice, that all Adam's posterity should smart for his sin.  
How can Adam's personal sin be imputed to his posterity.  
How can parents derive corruption unto their children.  
The parents do not beget the souls of their children, how can they then infuse corruption into them.  
What use are we to make hereof.  
What is actual sin.  
The original of it.  
The inward and outward causes of it.  
The difference between original and actual sin.    


CHAP. II.  
What followeth sin.  
Whether afflictions and temporal evils be (properly) cur●es and satisfactions to God's justice.  
How are they qualified to the believers.  
The sins of Gods elect are forgiven, and why are not the chastisements with a●l removed.  
The use of the point.    


CHAP. III.  
What the cross is.  
Why no servant of God is freed from it.  
What is to be thought of them that feel no cross.  
The use of the point.  
Whether that the cross be good or not.  
For what ends God doth cross and afflict his children.  
Wh● do not the same ends, effects, and events appear in the wicked.  
Arguments to move us to patience under the cross.  
Comfortable conclusions and meditations against the cross.  
What duties are to be performed towards the afflicted.    


CHAP. FOUR How the Cross is to be divided and distinguished.  
What comforts are there against war.  
Comforts and holy counsel for them that are foiled in battle.  
What duties are to be performed in time of war  
Comforts against civil war.  
What duties are then to be performed.    


CHAP. V.  
Whether that the plague be infectious or not.  
Whether a Christian may lawfully flee i● the time of the plague.  
Certain objections answered.  
The duty of them that flee.  
The duties of them that abide at home.  
Why God sometimes, doth by the pestilence cut down and destroy so many thousands.  
Heavenly meditations against the plague.  
The duties that the visited persons are to perform towards God, themselves and their neighbours.    


CHAP. VI  
Meditations against death and famine.  
What are the outward causes of it.  
What use is to be made hereof.  
For what special sins it is sent.  
Duties to be practised.    


CHAP. VII  
Comforts against wrong and oppression.  
The duties of the oppressed.  
Manifold meditations and comforts against poverty and want.  
The use of poverty.  
Comforts and directions for them that fear poverty, by reason of a great charge of children.  
Comforts against meanness and baseness of birth and parentage.  
For what ends doth God expose his children to so many losses  
Comforts against the spoil and loss of worldly goods.  
Duties then to be performed.    


CHAP. VIII.  
Comforts and directions for them that are cozened and defrauded.  
Duties then to be performed.    


CHAP. VIV.  
What sickness is.  
Who is the author of it.  
The end why it is inflicted.  
The procuring cause of it.  
Spiritual comforts against it.  
Duties to be performed.  
Comforts against sharpness and violence of sickness.  
How a Christian must then behave himself.  
Comforts against the long continuance of sickness.  
Comforts for them that cannot sleep.  
Comforts for the sick that cannot go out of doors.  
Comforts for them that are in their sickness, falled and forsaken of their friends and kinsfolk.  
Duties then to be performed.  
Consolations against the concurrence of many evils,  
Comforts against pains in childbearing.  
Comforts against old age.  
How an old man must behave himself.    


CHAP. X. Of Death.  
What death is.  
The procuring cause of it.  
The imposer of it.  
What it is in it own nature.  
What it is to God's children.  
Why regenerate men die.  
Why are not the bodies of God's Saints departed, glorified together with their souls.  
Why the bodies of Henoch and Elias died not, but were rapt up into heaven.  
Why infants die.  
Whether that sudden death be a curse.  
The use of the point.  
Whether it be lawful to pray against sudden death or not.  
Comforts against violent death by the enemy's sword.    


CHAP. XI. Of the supposed evils that death bringeth.  
Comforts against the untimely death of worthy men in authority.  
What use we are to make of their untimely death▪  
Comforts against the death of friends, and benefactors.    


CHAP. XII. Comforts against the death of kinsfolk.  
Comforts for him that hath parted with a good wife.  
Comforts for a wife that hath lost a good husband.  
Comforts for parents that have parted with virtuous Children.  
The use that is to be made thereof.  
Comforts for poor Orphans, that want father and mother.  
Their duties.  
Comforts against the death of brethren & sisters.  
The use of the point.  
Comforts for a married man that dieth without Children.    


CHAP. XIII. Of the privative benefits of Death.  
What be the evils that death freeth Gods children from.  
What use is to be made hereof.  
Whether it be lawful for any man to kill himself that he may be eased of his present pain.  
Whether that death is to be feared.  
In what respects death is to be feared.  
In what respects it is not to be feared.  
How we are to be defended against the fear of it.  
What are ●he positive benefits of death▪  
Whether that a man (in this mortality) can have a taste of eternal life.  
What considerations and practices are necessary her● unto.  
How he must ground these meditations in his heart.  
Why do regenerate men die.  
Whether that death may be desired.  
In what respects.  
Whether it be lawful to desi●e life.  
What is required that a man may die well.  
Whether that preparation against death be necessary.  
Wherein it doth consist.  
What are the meditations.  
What duties must the sick man perform towards God.  
Why so.  
What duties must he perform▪ to his neighbour.  
What duties must he perform▪ to his own family.  
What duties is he to perform towards himself.  
What will follow upon the performance of these duties.  
What is a right disposition in death.  
Whether that it be necessary.  
The parts of it.  
What it is to die in faith.  
What is the benefit hereof.  
How is faith to be expressed.  
What is it to die in obedience.  
How is this duty to be performed.  
What it is to surrender our souls into God's hands.  
Comforts against death.  
What use is to be made hereof.    


CHAP. XIIII. Of Personal and particular evils.  
Comforts against impotency and deformity of body.  
Comforts against lameness, blindness, deafness, dumbness.    


CHAP. XV. Of outward particular evils, or crosses.  
Comforts against evil husbands.  
Comforts against evil wives.  
Comforts against evil children.  
Comforts against evil and unfaithful Servants.  
Comforts against evil Lords and Masters.    


CHAP. XVI. Of private evils that are from without us.  
Comforts against shrewd mothers in law.  
Comforts for them that receive foils and repulses in lawful suits.  
Counsel and comfort for such as are either undone or much decayed by suretyship.  
Comforts for them whose good service is neither respected, no● rewarded.  
Comforts against barrenness in wives.  
Comforts against false imprisonment.  
Comforts for them that are oppressed in their lawful suit.    


CHAP. XVII. Of extraordinary evils to which the bodies of men are subject.  
What is witchcraft.  
Whether that God's children can be bewitched.  
The use of the point.  
Why doth God suffer his children to be thus tormented.  
What use is to be made of the point.  
Why doth Satan seek rather to annoy God's children then the reprobate.  
The spiritual remedies against witchcraft.  
What possession is.  
Whether that there be any in these days.  
Whether there can yet be any possession, seeing that the miraculous gift of expelling them, is ceased.  
Whether the Demoniaks in Christ his time, were possessed by the devil, or only obsessed or tormented from without.  
Whether that any of God's children were, are, or can be possessed by Satan.  
General comforts and directions against possession.  
The duties of the possessed.  
What duties are the friends and those that attend upon the possessed, to perform.     

The second book.  


CHAP. I. Of anguish of mind and distress of Conscience.  
WHat distress of mind is.  
Why of all crosses and troubles it is the greatest.  
Why doth God sometimes try and exercise his children by so great afflictions.  
Comforts against the long continuance of them.  
From what cau●es distress of mind ariseth.  
What comfortable m●ditations are necessary for the regaining the loss of God's gracious favour once sweetly felt.  
The use of the point.  
Comforts for those that are troubled in conscience for some notable sin committed.  
Comforts against the long continuance of inward and outward troubles.  
What melancholy is.  
How it causeth distress of conscience.  
How it differeth from trouble of conscience.  
Comfort against sadness and heaviness of mind.  
Comforts against fearful dreams.  
Practices to prevent it.  
Comforts and remedies for him that is weary of this life by reason of troubles and discontentments.  
What desperation is.  
How it is (ordinarily) caused.  
Meditations and remedies against it.  
The use of the doctrine.  
Comforts against the fear of the last judgement.  
The use of it.  
Comforts against the fear of Hell.    


CHAP. II. Of doubtings.  
Why God doth suffer his children, to be persecuted with doubtings.  
Whether that they can be thus distressed.  
Why it is proper to them, to be this way tempted and afflicted.  
The means to suppress doubtings.  
What practices are good for this purpose. Comforts & resolutions, for them that doubt of their adoption, by reason of the number & greatness of their sins.  
What be the means to remove these doubtings.  
Resolution for him that doubteth, whether that Christ be his Saviour in particular, or not.  
Whether that hypocrites and profane persons can, or do, ever sound apply Gods general promises.  
Whether a weak and a doubting faith, be a true faith, or not.  
Comforts for them that are to encounter with most dangerous temptations, in discharging their particular callings.  
Whether that the diversity of interpretation of Scriptures, be any sufficient argument to prove that they are not God's word.  
How can the preaching and reading of them, make some worse if that they be God's word.  
Why God suffereth the faith of his Saints to labour of so many doubts.    


CHAP. III. Of imperfections in prayer and sanctification.  
The duties that a Christian is to perform when he perceiveth many imperfections in his prayers.  
The use of them.  
Whether that dullness and drowsiness in prayer can stand with true sanctification.  
The use that is to be made hereof.  
Whether evil and vain thoughts in prayer can consist with true sanctification.  
What course a christian must take for his help herein.  
Comforts for them whose prayers God delayeth  
Whether that a regenerate man may be negligent and remiss in the duties of thanksgiving.  
Remedies for a man's recovery herein.  
What practices are necessary.    


CHAP. FOUR Of often falling into, and continuance of a man, in one and the same sin.  
Whether that a regenerate man can fall eftsoons into one and the same sin.  
The use of the point.  
Whether a true sanctified man can possibly he long in one and the same sin.  
The use of it.    


CHAP. V. Of small profiting by the word and Sacraments.  
Whether little profiting by the ministry of the word and Sacraments, be no profiting at al.  
The use of the question.  
Comforts and directions for him that is dull in conceiving and understanding God's word.  
Directions & comforts for God's child that is troubled with a weak memory.  
What means are good to cure hardness of heart.  
Counsel and directions for them that complain that they feel no present increase of faith and comfort by the Lord's supper.  
How a man is to prepare himself before he hear the word of God, or receive the Sacraments.  
What we must judge of them that having a great desire to obey, fail in the act of obedience.  
Whether God's children be at any time assaulted with blasphemous thoughts.  
How blasphemous thoughts arising from within us, are to be reform, or removed.  
How we must arm ourselves against blasphemous thoughts objected from without us.    


CHAP. VI Of scandals and offences.  
What a scandal is?  
Why God permitteth it.  
What are the kinds of it.  
What is a scandal given.  
Of how many kinds it is.  
The use that is to be made of scandals given.  
How a Christian shall or must preserve himself against the scandal and contagion of false doctrine.  
What duties he is to practise herein.  
How a Christian may stay and comfort himself in a general apostasy from the Gospel of Christ.  
What duties he is to practise at such a time.  
Comforts against the scandal of false excommunication.  
Comforts against the scandal of innocency oppressed.  
Why God doth so severely handle holy and innocent men.  
The use of the point.  
Comforts and directions for weak Christians, that are offended at the loose life, and vile practices of some professors.  
What practices are then necessary.  
Comforts against the apostasy of eminent and famous persons.  
How we may prevent it in ourselves.  
Whether popish Martyrs be true martyrs.  
We may preserve ourselves from this scandal.  
How a man is to arm and comfort himself against factions, schisms, and divisions prevailing in the Church.  
How we must behave ourselves at such a time.  
Consolations against evil & unquiet neighbours.  
Consolations against false and feigned friends.  
Comforts for Princes that are troubled with evil and disobedient subjects.  
Comforts for subjects wronged and oppressed.  
Comforts and directions against the scandal of evil, idle, and offensive Ministers.  
Comforts and directions against a general corruption in manners.    


CHAP. VII  
What is an offence taken.  
What are the causes of it.  
Comforts against the offence that wicked men take against us.  
How shall God's children comfort themselves when wicked men are offended at their lawful use of things indifferent.  
Comforts against afflictions of good men.    


CHAP. VIII.  
How shall God's children reform themselves, or resolve their minds, that are scandalised at the long reign and prosperity of tyrants and persecutors.  
Reasons to remove God's children from conceiving offence at the long impunity of evil doers.  
Why God doth not alike punish in this world, all evil doers, but spareth many.  
Why doth God in the execution of public judgements, as of war, pestilence, famine, include the good with the wicked.    


CHAP. IX. Touching Persecution.  
What persecution is.  
Whether that persecutors in any generation, do, or can, root out the Church.  
For what ends God doth suffer his Church and children to be so persecuted.  
Who are Gods instruments herein.  
Why doth God use the ministery of wicked men in the chastising of his children.  
Why wicked men do so persecute the godly.  
Whether that in persecution, God's children may not lawfully use all good means to preserve themselves.  
Whether that God's children be gainers by persecution.  
Reasons to move us to constancy.  
What practices are necessary for this purpose.  
What duties are we to perform towards the persecuted.    


CHAP. X.  
The kinds of persecution.  
Comforts against contempt.  
How we must behave ourselves when we are contemned.  
What envy is.  
How a Christian must, or should arm himself against it.  
What use are we to make hereof.  
Comforts against hatred and malice.  
Whether that we may lawfully hate them that hate us.  
How are we to behave ourselves, when we are maligned and hated.  
Comforts against slander.  
How the belied and slandered, should behave themselves.  
Comforts against whipping.  
Comforts against the violent taking away of our goods, by the public enemy.  
What duties must we then perform, when we are thus violently handled.  
Comforts against exile and banishment.  
How must we behave ourselves, when we are banished out of our country.  
Comforts against slavery and bondage.  
What use are we to make hereof.  
Consolations against nakedness.  
Why God suffereth so many of his children, to be devoured by the sword.  
Comforts against this violent kind of death.  
What use is to be made hereof.  
Comforts against the want of Christian burial.  
What use is to be made hereof.  
Special considerations and consolations, against all kind of persecutions.  
What duties we must then perform.    


CHAP. XI.  
The general use, and application, or the breve and epitome, of the whole treatise.     
FINIS.