THE SICK-MAN'S Catechism, OR Pathway to felicity.  
Wherein is contained great variety of sound directions and most s●●●●●e cosolations Collected and con●ri●ed into Questions and Answers, out of the best Divines of our time, BY THOMAS DRAXE Minister of God's Word, Whereunto is annexed two most comfortable and powerful prayers.  
LONDON. Imprinted for Henry Holland, and are to be sold by I. W. at Christ Church door   

TO THE RIGHT WORSHIPFUL LEARned, religious and Martial Gentleman, Sir Richard Warbarton Knight, grace, peace, and plentiful increase of all holiness and happiness.  
AMongst all the temporary and ordinary penalties and punishments of man's transgression: surely, sicknesses, diseases, maladies, aches, yea most of all, death itself, together with all their several accidents, and temptations, are most grievous, irksome, and unwelcome. For they are simply in themselves, and in their own nature considered, plagues and curses, & they produce fearful effects, in the unregenerate, namely impatiency, unquietness, horror, blasphemy, desperation, and the practice of unlawful cures and remedies. Wherefore it is (right worshipful) a work of no mean art, skill & experience, sound to catechize the sick, to rectify their judgements, to bring them to a true sense & confidence of sin, to beget faith in them, to cause them in hope and patiency to wait upon God, & to prepare them to die well and blessedly; but it is opus & labour. It requireth the tongue of the learned, and a messenger (or interpreter) one of a thousand, such as have been of late times Mr Spineus, and Mr Perkins, two bright and glorious stars in the French and English Firmament, but now Saints in heaven, who have learnedly and largely travailed in this point.  
Wherefore it may s●…eme a needle's matter for any man to write further of this subject, & myself may be thought morebolde then wise, in presuming to put forth any new matter, or to change or add aught: yet because no man's work is absolutely perfect, and for that variety of treatises is both delightsome and desirable, and because the frail memory, and the simple capacity of very many cannot comprehend large and profound discourses, but best profiteth by short and easy instructions.  
I have upon these grounds, drawn and contracted the large treatises of the abovenamed Authors into plain and compendious questions & answers, with divers additions and illustrations of mine own, hoping that in the diligent reading hereof, the ignorant shall get knowledge, the wavering find resolution, the distressed receive comfort, the presumptuous be humbled, the tempted armed against Satan's assaults, and all that are well affected, be prepared for God, and directly guided to eternal glory. Wherefore upon this expectation, & also induced by the earnest request of a much respected friend, I have thought good to publish it, and upon due consideration, to consecrate and commend it to your favourable protection & patronage. For first, you are very learned, and will judge well, you are most kind and courteous, and will take all in good part, and you are unfeignedly religious, and will give entertainment to any matter of godliness. Secondly you in an heroical zeal and r●…solution, have both in the time of Queen Elizabeth a Princess of most renowned memory & of incomparable excellency, & sithence, fought for Christ & his blessed Gospel, and therefore what thing more pleasing unto you then matters of religion & conscience? Lastly having received so manifold kindnesses from you, I can by none other means better testify my thankful heart. Thus entreating your worship to read, accept off, and make use of my Catechism, and yielding you many thanks for all your favours, I hear most humbly take my leave.  
God almighty who hath given you recovery of health, and increase of spiritual comfort in a religious City, perfect both the one and the other in you; bless and protect you and your most godly and virtuous Lady, grant you both a long and blessed life in this world, and consummation of holiness and happiness in the world to come.  
February. 12. 1609. Your Worships in the Lord at command THOMAS DRAXE.   

A Table of the principal points contained in this Catechism.  

The 1. Chapter.  
Sickness described.  
The causes of it.  
Objections answered.  
The way to find out secret sins.  
The ends why God ●…mposeth sicknesses.  
The divers effects of them according to their subjects.  
Certain rules of comforting the sick.  
The first rule what?  
The benefit of it.   

The 2. Chapter.  
Sin the cause of sickness.  
Sin to be confessed.  
Sin of omission.  
The knowledge of the law a mean to find out sin.  
God's judgements to be made known to the sick  
To be senseless of God's judgements how dangerous?   

The 3. Chapter,  
Persuasion of God's love and presence in sickness, necessary.  
The greatest sins pardonable, and pardoned in them that repent.  
Objections of other men's unworthiness.  
Objections against want of feeling.  
Faith never wholly lost.  
General calamities no prejudice to the salvation of the Godly.  
Objection of a man's own unworthiness answered.   

The 4. Chapter.  
The sick to be prepared against death.  
What death is.  
How brought into the world.  
Why were Adam and Eve spared.  
Why Enoch and Elias were translated alive into heaven?   

The 6. Chapter.  
Bodily death what?  
Why the time is unknown?  
Why the Godly die?  
Q. What spiritual death is.  
The several degrees of it.  
Sundry objections and exceptions against death confuted.  
Q. Whether sudden death be simply evil?  
Q. Whether all that kill themselves, be certainly damned?   

The 7. Chapter.  
The privative benefits of death, or the evil it freeth us from.  
The positive benefit of it.  
The temporary death of the body no curse to the Godly.  
The body shall rise and why.  
Whether it be lawful to mourn for the dead and how?   

The 8. Chapter.  
The way to happiness contained and declared in the scriptures.  
Preparation against death what?  
The necessity of it.  
When to be performed?  
The example of some that repented at their death is no rule for us to delay our repentance.   

The 9 Chapter.  
The meditation of death necessary.  
It is very profitable.  
The objects of it.   

The 10. Chapter.  
Wherein the sting of death lieth?  
Quest. How known and taken away?   

The 11. Chapter.  
The first degree of entering into eternal life.  
The divers kinds of it.   

The 12. Chapter.  
Why and how a man must enure himself to die well.   

The 13. Chapter.  
Preparation must be speedy and hearty and why?   

The 14. Chapter.  
Offalse preparation.  
Auricular confession superstitious, needless, impossible.  
For ●…he sick man to receive the Sacrament it is not (simply) necessary.  
Objections answered,  
Extreme unction not now necessary,   

The 15. Chapter.  
Reconciliation and the renewing of faith and repentance towards GOD, necessary.  
Thanksgiving necessary.   

The 16. Chapter.  
The sick must have a care of his soul.  
Fear of death how good?  
How we are to be armed against it?  
Practices and Meditations against it.   

The 17. Chapter.  
Physic lawful and necessary.  
It is means of preservation of life.  
What Physicians are to be chosen.  
Preparation of soul and body in the use of the means,  
The end of Physic.   

The 18. Chapter.  
The sick must sorgive and desire forgiveness of others.  
The Magistrates, the Ministers, and the masters of the families' duty.  
The making of a will necessary.  
According to what rules it must be made.   

The 19 Chapter.  
To die in faith necessary and what it is.  
To die in obedience necessary and what it is.  
The end of them that die well is blessed.  
Consolations against the imagined calamities of our posterity, viz. wife & chilldrens  
Consolations against loss of honour, profit, and pleasure in this life.  
Death how far forth to be feared.  
Q. How far forth not to be feared?  
Whether that a man may lawfully, desire death.  
In what respects?  
The sum of the whole treatise.    

The Sick-man's Pathway.  

The first Chapter, concerning sickness.  
Question. WHat is sickness?  
Ans. It is, according to Philosophy and Physic, a privation of health, or an ill disposition and passion in the body contrary to nature.  
Qu. But how define you it according to divinity?  
Ans. It is God's rod and instrument to chastise us for our sins, and to put us in mind of our mortality, it is the harbinger and messenger of death, and by virtue of Christ's death, it is a narrow and speedy passage to everlasting life.  
Q. From whence, or from what causes do sicknesses and diseases proceed?  
A. They proceed from God as the inflicter and imposer of them, for he is 
Amos. 3. 6.  the author of the evil of punishment; 
joh. 5. 14.  but they arise from sin, as the de●…eruing and procuring cause. Psalm. 39 Leuit. 26. 16, Deut. 28. vers. 22. 23. 24.  
Q. How can God, that is simply good, yea goodness itself, be the cause of evil, namely, sickness, diseases, pain, etc.  
A. God's goodness and justice doth, and may, very well consort together in the believers, for as God in his justice doth correct his children for their disobedience, so doth he temper and qualify it with his mercy and goodness, that these afflictions are finite, tolerable, and tend both to the temporal and eternal good and profit of his children. Psal. 25. v. 10 Rom. 8. v. 28.  
Q. What use are we to make of this point?  
A. We must first descend into ourselves, acknowledge our sin and wickedness, yea and condemn ourselves for it. 1. Cor. 11. 31.  
Secondly, we must be so far of from fretting, murmuring & repining against God, that we must justify God in all his chastisements, & not to require the reason of them, for they are always good and holy, albeit we do not always see the particular reason of them.  
Thirdly, we committing ourselves to Gods will, must earnestly entreat the Lord to restore us to our former health; or else to receive us to his everlasting kingdom.  
Obi. But God hath in his beloved Son Christ jesus, forgiven, yea and taken away the guilt, dominion & curse of sin, which is the cause of their sicknesses, and why then doth he not withal remove the effect, viz. sickness, diseases, & c?  
A. Albeit the guilt, curse, and dominion of sin be removed from the believers, yet the relics and stumps of sin remain, and inherent corruption is but in part abolished, and therefore so long as we live in this world; the 
2. Sam. 12.  Lord must needs, (more or less) one way or other, fatherly chastise & exercise us. 1. Cor. 11. 31. Heb. 12. v. 6. & 8.  
Obi. 2. But God's children cannot always find out the peculiar sins that are the proper and immediate causes of their sicknesses and diseases?  
A. Yet not withstanding, we must suspect, accuse and condemn ourselves, and withal justify and clear the Lord; for there is some secret and hidden sin of pride, worldliness, lust, envy, vanity, oppression, etc. for which we are corrected, albeit it be not presently made known unto us.  
Q. What course must we take to find out this Achan or secret corruption?  
A. We must (as I will in the next Chapter more fully show, examine ourselves by the strict rule of God's law.  
Secondly, we must entreat the Lord by prayer to reveal the sin unto us. Thirdly and lastly, we must take notice of the checks of our conscience, yea and 
Psal. 16. 7.  the taunts & reproaches of our enemies.  
Q. What are the principal ends why God layeth sicknesses, diseases, aches, etc. upon his children?  
A. They are principally these four, to wit, mortification and prevention of sin; trial and exercise of God's graces in us; manifestation of God's glorr; and lastly our salvation and eternal happiness.  
Q. But to speak of each of these ends particularly (yet briefly) how doth God mortify and prevent sin by sickness?  
A. First God doth hereby declare his justice and anger against sin past, and present, that his children might be more 
job. 13. 26 Lam 3 41. Psal. 30. v. 6.  effectually stirred up to search them out, consider of them, and be sorry for them.  
Secondly, God hereby doth correct the pride of prosperity, and remove all vain confidence in carnal wisdom, riches, beauty, friends; that we may wait patiently and only upon his power, truth, & promises, and learn to seek for heavenly things, so that by this his correction, he taketh away the mist of error from our eyes, purgeth our hearts from the dross of corruption, and fanneth us from the chaff of sin, and hereby prepareth us either for health or heaven.  
Q. Doth God by sickness, and the like afflictions prevent sin to come?  
A. Yes certainly: thus pride was prevented in blessed Paul. 2 Cor. 12. ver. 7. & 8 Security in David Psal. 30. 6. 7. and neglect of preparation in the Corinthians, 1. Cor. 11. v. 31.  
Q. What is the second end of God's chastisements?  
A. To try and make known to themselves 
Deut. 8. 2. & 13. 3.  and to others their faith, hope, patience, repentance, constancy, yea to exercise, quicken, and increase in them these and other graces, that they may, be thankful to God for them, and may be as mirrors and lamps unto others.  
Q. Are not also by this trial and exercise, decayed graces recovered?  
A. It is most certain; for hereby, deadness and drowsiness of heart is 
Cant. 5. 5. 6 Hos. 5. 15.  cured; and men are moved more fervently to seek and pray unto God than they did before, Psal. 30. 6.  
Q. What is the third end?  
A. The declaration and manifestation of God's power, glory and goodness in their deliverance, either by life or death. john 9 vers. 3.  
Q. What is the last end?  
A. After that God hath reform, humbled and exercised them, and made them to rely wholly upon him, and to wait & wish for their salvation, to bring them by death into the heavenly Canaan, where they shall have immediate fellowship, and reign with Christ for evermore.  
Q Seeing that sicknesses, diseases, and the like chastisements have such comfortable and blessed effects and events in God's children, what is the reason, why they should not be the same in the wicked and ungodly?  
A. The difference lieth first in their persons, the elect are accepted of God, and therefore like the good gold, they are made more pure and bright by visitations and afflictions; but the persons of the wicked and unbelievers are not accepted with God, and therefore like dross they are not purified but consumed by the fire of affliction. Secondly, in his secret counsel he never intended the amendment & salvation of the reprobate, neither do they reprobate ever by pure means and in pure sort, ever intent the same, but the case is far otherwise with God's children, whom alone God hath preordained to salvation 
Rom. 8.  and to the means thereof, and whom he maketh (outward) instruments of their own salvation. 1. joh. 5. v. 18.  
Q. Is there any certain form, rule, or way, to comfort and instruct the sick?  
A. Yes, for God in wisdom and mercy, hath ordained a mean and medicine for every distress and temptation.  
Q Where is this form and direction contained?  
A. Generally and abundantly in the books of the old and new testament, for these contain sufficient rules, examples 
●…say. 8. 20.  and directions of comforts and instructions, 2. Tim. 3. 16. & 17.  
Q. What is our duty herein?  
A. To collect and compare them together, or receive them so gathered and compared by the godly learned, & then to apply them to our own uses and occasions.  
Q. What is the first general rule serving for consolation?  
A. We in our sickness and the like visitations, must be persuaded, that all sicknesses, diseases, and infirmities, yea, and all their particular circumstances, whether we respect, time, place, person, 
〈◊〉. 33. 15  or the quality, manner, continuance, and removal of them: proceed and are sent of God, and depend upon & are ordered by his only providence. Amos 3. 6. Lament. 3. 41. Psalm. 39 v. 10. & 11.  
Q. What benefit shall we reap and receive by this persuasion?  
A. We shall hereby be the better enabled to undergo our visitations with patience and comfort, and shall learn the more obediently in all things to submit our wills, to Gods divine will and pleasure.   

The second Chapter. Sin the cause and original of all diseases and sicknesses, must be found out confessed and bewailed.  
Question. WHat is the second thing whereof the sick must be resolved of before he can be capable, and so partaker of comfort.  
A. He must be resolved that sin from whence all sicknesses and diseases, both of soul and body have their beginning, and which is the malignant matter of it, must be removed and taken away, before sickness the effect of it can cease.  
Q. By what means is sin abolished?  
A. Only by God's mercy in Christ jesus. Rom. 3. v. 24. 25. 26. 
Act. 4. 12   
Qu. To whom are sins forgiven?  
A. To all the elect and them only, for Christ with all his merits and saving graces is proper to them, and they 
Isay 43. ve. 25.  alone in time believe and repent. Act. 
jer. 31. 34  13. 48.  
Q. When are the sins of Gods elect forgiven?  
A. They are in the decree of God forgiven from everlasting; but then only actually and in our sense and apprehension, when we truly believe and repent. 
〈◊〉. Sam. 12, 12. 13.  Act. 3.  
Q. That we may be partakers of remission of sin, what conditions are there required on our part?  
Answ. Two conditions principally. First freely and truly to confess our sins unto God, with contrition of 
Psal. 51, ve. 3, and 4.  heart, and to acknowledge that we are worthy of all, both temporal and eternal plagues and punishments. 
Dan. 9, 6 Luk. 18, 13 job. 19 25   
Secondly we must firmly believe that Christ is our only and all sufficient redeemer and mediator, and we must by the eye of faith behold, and by the hand of faith apply the promises of the Gospel, particularly to ourselves & souls.  
Que. Is confession of sin necessary for the obtaining of the pardon of sin?  
A. It is simply necessary, for it is the very foundation and first degree of repentance.  
Secondly it is the way and mean of our justification before God, for he will never pardon us until we accuse ourselves, nor pronounce and accept us for just until we condemn ourselves. Pro. 28.  
Lastly, without confession of sin no pardon can be procured. 
1 joh. 1. 〈◊〉.   
Q Is the sick man to make confession of all his sins unto God in particular?  
answer. Yes, if he be convinced in conscience, and know them to be sins, and especially having not repent of them before; whether they be sins of commission, or of omission●…: but for his unknown sins, which are the most in number, he must only confess them generally, and it sufficeth, Psal. 19, 11.  
Q. But are sins of leaving good things, and duties unperformed to be confessed, such as are neglect of prayer, want of zeal in God's cause, defect of charity and compassion: omitting of thanksgiving.  
A. Yes verily, as we have examples in Daniel, Paul, and others, Dani. 9 v. 13. Rom. 7. v. 15. Secondly, we offend as much in omitting of these, seeing God's law doth require them, as in committing evil. Thirdly, the elect are notably herein distinguished from the reprobate, for the reprobate do not discern, much less do they confess their particular wants.  
Q. But how shall we in our sickness make a true confession of our st●…nes to God, seeing that there are in us so many remainders of blindness, ignorance, and self-love?  
A. We must set before our eyes the law of God, and by it and every precept and circumstance of it, try and examine all our thoughts, words, life, actions.  
Q. Why so?  
A. Because God hath ordained it for that end. For it is a true and perfect 
Psal. 119. 59  glass wherein we may see and behold all our ways. It is a light to discover 
jam. 1. 23.  all our blindness and works of darkness.  
Lastly, it is an exact and exquistte rule, according to which all our opinions, purposes, and practices, are to be 
Isay. 8. 20  tried, examined and directed.  
Q. But how come we to be so blind, erroneous, rebellious, sinful and miserable, that we have need of, and are referred to the law and word of God, to sound and try ourselves by it?  
A. Through the sin and fall of our first parents, Adam and Eve, who freely assenting unto the persuasion of the devil, did eat the forbidden fruit, and so corrupted and stained themselves and their posterity. In so much that their posterity sinning in them, and also adding continual and innumerable transgressions, lost and defaced God's image, and so b●…came mortal, miserable and subject to et●…rnall damnation.  
Q. What shall we find by examining ourselves according to God's law?  
Ans. That we have all sinned, that we are utterly by nature deprived of all 
Rom. 3, ver. 23.  goodness, and prone unto all evil continually, and by consequence, Children 
Gen. 6, 〈◊〉. 5 Eph. 2, 3  of wrath, and heirs of condemnation.  
Ques. Is it sufficient to examine ourselves, life and actions, according to the letter of the law?  
An. No, except withal the spiritual nature, intent and meaning of the law be considered and observed, for it requireth purity of heart and thoughts, & perfect obedience both in omitting evil, & in doing good. Rom. 7. 15, and 16.  
Q. But is the bare inspection and considering of ourselves in the law, a sufficient means to bring us to the true knowledge of ourselves and a due confession of sinn●…?  
Ans. It is sufficient in itself, but not in respect of our corrupt disposition: for we are to favourable and partial in ●…udging ourselves, but especially in prosperity: and therefore God doth, & must, sometimes, by his rod of correction, remove the mist of error from our eyes: round us in the ear: & bring 
job. 33. ve. 16. 17, 18.  our sins to our rem●…mbrance. Ho●…ea 5, ver 15.  
Q But why is man more punished with sickness and other afflictions, than all other creatures beside?  
A. Because, all other creatures retain (for the most part) the order wherein they were first created, but only man is become degenerate, rebellious, and an heteroclite: ●…o that man may justly say of himself that which David did when he had numbered the people, it is I that have sinned and committed evil, but these creatures what have they 
2 Chr. 21, 17.  done?  
Secondly, the brute and dumb creatures are (in their kind) more sensitius of the bondage and corruption that 
Rom. 8. ve●…. 20, & 22.  our sins have brought upon them, and more (in expectation and desire of deliverance) groan under them, than we ourselves are, or do. For where are our groans tears, sackcloth, ashes, shame, compunction of heart and repentance?  
Q. What further helps have we to direct us in this duty?  
A. Not only to pray unto God, to reveal our sins unto us, and to mark the checks of our consciences, and the revilings of our enemies (as we have before showed:) but also to frequent those that be sick, and to behold God's chastisements upon others, and especially lazars and uleerous persons, that hereby we may take notice of the ugliness of sin, and our own deformity in God's sight, that we may the more pity the distressed, and be stirred up to be more thankful to God for his benefits received.  

The second Section.  
Q. When all these means and helps of confession have been used, what further course is to be taken with the sick man?  
A. He must by doctrine, admonition, and by laying open unto him God's judgements, be made to see the guilt and desert of sin, the curse of the law, the torment of an ill conscience, the unspeakable wrath of God, and the fearful and most accursed state of the damned.  
Q. But is it not a most blessed state for a man to be always merry and frolic, to follow his pleasures, and to feel no sin, or pain of sin at all?  
A. No certainly: for of all plagues it 
jere. 5. v. 3.  is the greatest to be pricked and not to feel it, and to be smitten and not to be humbled. And therefore as he that goeth blindfolded to execution is not happy, but most miserable: so neither the senseless and regenerate sinner is at Hell mouth, and discerneth it not.  
Secondly, as those maladies and diseases, (especially which are certain forerunners of death at hand) are most dangerous that are least felt: so those sins, whereof we have no touch, remorse, nor repentance, are most to be feared, for they send men unawares, posting and packing to hell.    

The third Chapter.  

1. The doctrine of faith.  
2. The infinite and unmeasurable mercies of God.   
Ques. When the sick person hath thus applied God's law to himself, arraigned himself before the bar of God's judgement, and made a true confession of his sins, and hath been brought to true contrition, what is in the second place required of him?  
An. He must by a firm faith be persivaded of God's gracious presence and everlasting love towards him, that his sins are pardonable, and that Christ hath by his sufferings, freed and delivered us from the power of satan, slavery of sin, fear of death and condemnation, and that he also hath by his actual obedience, imputed unto us and apprehended by faith purchased unto us and prepared for us everlasting glory and happiness.  
Object. But how can the sick-man be persuaded of God's favour and mercy, seeing that his sins are so great and so innumerable?  
Ans. Albeit his and our sins quoad nos, in regard of ourselves be heinous yea and uncountable: yet compared with GOD'S endless and unmeasurable mercies in Christ they are but few and finite.  
For his mercies are infinite his compassions fail not, and with him 
Lam. 3. ver. 22.  is ple●…teous redemption, in so much (as we may see in Manasses, the lost 
Psal. 130. 6.  son, Paul, Mary Magda●…ene and divers others) ●…here sin hath abounded, 
Rom. 5. ve. 20.  grace hath a ●…ounded more.  
Questi. What further reasons have you to evince and demonstrate the ●…nitenesse of God's mercy?  
Answ. First, God's purpose in giving and sending his Son to cure and redeem the world; and in giving his Apostles commission and commandment to preach repentance and forgiveness of sins to all nations, can never his void and fru●…rate.  
Secondly, the nativity: life, doctrine, miracles, obedience, death, resurrection and ascension and intercession of Christ, yea and the sacraments, of baptism and the Lords supper, which are only in●…nded and effectual for the calling, conversion and salvation of GOD'S elect, can never want their scope and proper end.  
Q. What conclude you hence?  
A. Though one man had committed all the sins that be in the world (the sin only committed against the holy Ghost, whereof no man can possibly repent, and which no elect can possibly commit, being excepted) he must not despair of God's mercy, but repent him of his sins from the bottom of his heart, and turn to the Lord, and then 
〈◊〉. 〈◊〉. v. 18  though they were as Crimson, they shall be made as whit●… as Snow: and though they were red like Scarlet, they shall be as wool.  
Q. But notwithstanding all that hath been said, many doubts, difficulties, imperfections and transgressions so trouble my mind, that I cannot be persuaded of the infinite extent of God's mercies.  
A. Propound your doubts and scruples, and I will do my best endeavour to remove them.  
The Sick-man. I fear, that the world being so wicked, and men (generally) so ungodly, profane, and irreligious, that I shall far the worse for their sake.  
Minister.  
Thou hast no cause to fear, for the 
Gen. 7. 〈◊〉. etc.  impenitency of the whole world, could not prejudice the salvation of Noah and 
Gen. 8. v. 1  his family, nor the horrible sins of the Sodomites deprive Lot of God's favour and protection.  
Secondly, the godly are to answer for their own sins only, which are all pardoned in Christ, and they live by their own faith. Gal. 2. 20. Rom. 1. 17.  
Thirdly, as h●…e that wilfully closeth his eyes, that he may not behold the 
Simile.  sunne-light, cannot deprive him of the light of the sun who openeth his eyes: so another man's unworthiness and wilfulness, cannot hinder thee (if thou be prepared by the spirit of God) from beholding and enjoying Gods bottomless mercies.  
2. Objection. But I find and feel in myself many wants, errors, imperfections, ye●… and gross offences.  
Minister:  
A. Dear brother, be not discouraged, thou hast more cause of triumph then of terror. For first thou committest not that shine (namely of desperate malice against God) and the known principles of Christian faith) unto death.  
Secondly, thou feelest, yea and art grieved for thy sin, which is no work of nature, but of grace & regeneration.  
Thirdly, the seed and root of grace in Gods elect, is never wholly taken away, for God's gifts are without repentance, and Christ's int●…rcession, for their increase and preservation in grace, is always effectual joh. 11. v. 42.  
The Sick-man. But my faith is oftentimes dead, and without all life and motion, how 〈◊〉 can I be assured of God's mercy?  
The Minister.  
Thy faith is not extinct, but only for the time overclouded with the mist of 
●…sal. 30. v. 7. 8. & 9,  sin, and covered under the ashes of infirmity: it is like to a tree, which in 〈◊〉 winter season, albeit it bring forth neither 〈◊〉, flower, nor fruit, yet it hath life and s●…ppe at the root, which 〈◊〉 the spring time will ascend up and appear.  
Secondly, God respecteth rather the quality of faith then the quantity; if it be a true faith though as little as a grain of Mustard seed, God accepteth of it: for one drop and dram of faith, 
1. joh. 〈◊〉.  is of m●…e force to save then an Ocean sea of sin and corruption to condemn.  
Thirdly and lastly, faith without present joy and feeling, is more forcible and prevailing then faith with it, for it only relieth upon God's power, truth and promises, yea, when God showeth himself an enemy to us, and seemeth to kill us, we by it believe in God, and by faith wait on him, whereas it is an easy matter for a man in the apprehension 
job. 13, 1●… Mat. 15, v. 23. ad 29.  of sensible comfort and joy, to believe.  
The fourth objection, The sick-man. But the fearful judgements of God, such as of late years have been that most inf●…tious and destroying pestilence, the horrible and un-matchable Gunpowder treason: the unheard of breach of the sea, and inundation of waters, the late extreme and kill frost, this present pinching and unexpected dearth; unseasonable wether, and many other public and private judgements upon Church and commonwealth, which I see and hear of, do much dismay me, and cause me to doubt of God's mercy.  
Minister.  
A. True it is, that these and diverse other punishments have been executed upon us, for the neglect, yea contempt of the blessed word of God, and the powerful ministery of it, for our want of zeal against the enemies of the truth, for profanation of the Sabbath, for oppression of the poor, for blasphemy, for hypocrisy, and for licentious living, etc. But notwithstanding, if there 
Gen. 7. 1,  be but one good man in a generation, he shall not for the multitude of transgressors be deprived of God's mercies, but find comfort in the greatest plagues and punishments whatsoever.  
Secondly, though being once by faith engrafted and incorporated into Christ, yea and married unto Christ the author and fountain of life and happiness, thou canst never miscarry nor perish. For even as the Disciples in the ship, 
Mat. 〈◊〉. 〈◊〉 & 28.  when a mighty storm for their trial and demonstration of Christ's power, was raised up, could not possibly perish, the Lord of glory being there present in the ship: so having Christ the Lord of glory dwelling in thine heart by his spirit, how canst thou do amiss? or why should thou doubt of God's merciful providence, who ordereth all things for thy good?  
The fifth Objection The sick man. But my great unworthiness and unthankfulness, maketh me to suspect and fear that God will not perform that he hath promised, nor finish the good work that he hath begun in me.  
Minister.  
A. This is indeed a grievous temptation, 
Rom. 3. v. 3  yea the sorest of all others, but this cannot hinder God from performing his promises. For as the making of his covenant of grace with us, and the offer of his saving promises unto us, proceeded only from his free goodness and mere mercy, without any respect to our works, or worthiness: so the accomplishing of his promises is to be only ascribed to the same grace and goodness.  
Thirdly (as hath before been particularized) not the greatest ●…rmers and offenders in the old and new Testament, have ever, by reason of their own unworthiness, been denied or deprived of God's mercies: but upon confession of their sins, desire of pardon, and the purpose and beginning of amendment of life, were pardoned and received into God's everlasting favour.  
Q. Is it necessarily then required of us, that we confess and acknowledge our own unworthiness?  
A. Yes without question, for hereby we are made capable of God's mercies and blessings. God doth depress the proud, and exalt the humble, & he filleth the hungry soul with goodness, but the rich (in their own conceit only) he sendeth away empty, Luke. 1. 52. & 15. and Christ was sent not to call the righteous, (in their own opinion) but sinners 
Luk. 5, 31.  (in their own sense and confession) to repentance.  
Q. Seeing that God doth not simply forsake or cast off any for his unworthiness, what use make you of this point?  
A. We must learn hence never to call God's mercy, truth, and goodness into question: but we must make it the 
Use.  foundation of our confidence and hope, for it is unchangeable, infinite, and everlasting: and thus doing we shall have no cause to fear evil, but to look to find all good things in Christ our treasure, husband, and head.   

The fourth Chapter. Of Death, and the cause of it.  
Question. WHen the sick person is once persuaded of the pardon of his sins, for the time past and present, what further duty remaineth to be performed?  
A. He is to be prepared and armed, against the fear of death, the assaults of Satan, and the ●…errour of the last judgement, 〈◊〉.  
Q. Now that he may be prepared and armed against death, what points are to be considered?  
A. Seven points specially. I. what death is: II. The certainty of it. III. The causes and kinds of it. IV. The exceptions that are taken against it. V. The benefits of it. VI The preparation and furniture against it. And VII. what disposition and behaviour is required in death itself. Of these in order.   

Chapter the fifth, Of death, his causes and kinds.  
Question. WHat is death?  
A. It is the taking away of life, or the dissolution and separation of the soul from the body, ordained of God, and for the punishment of sin imposed upon Adam and all his posterity. Rom. 6. 23. 1. Cor. 15. 21. & Col. 2. 13. 
Phil. 1, 23 Gen 2, 17 Heb. 9, 27 Rom. 5, 12   
Q Doth God yet impose death as a punishment?  
A. Yes, for every man sinneth and the very infant is not without original corruption, and therefore all must of necessity, (no persons, order, or degree excepted,) at length die the temporal death. Eccle. 3. ve. 3. Psal. 49. v. 10. Heb 9 27.  
Q. What is the procuring and deserving cause of death?  
Ans. Sin, whereby man broke God's commandment.  
Q. How was sin first brought into the world?  
A. Satan in the form of a serpent persuaded Eve to eat of the forbidden 
Rom. 5, 1●… Psa. 96, v. 〈◊〉 et 10 〈◊〉 1. joh. 3. 〈◊〉 Gen. 3. v. 6 Rom. 8. 1●… 1 Tim. 2. 14.  apple, Eve assenting to satan, did eat of it and gave it to Adam who hearkened to her,: and thus they both of them sinned and brought death upon themselves and all their posterity.  
Q Why then were not Adam and Eve, immediately after their fall, put to death?  
An. First, because the threatening of death was not absolute, but included a condition of faith in Christ, that was to be borne, and that should break the serpent's head.  
Secondly, Adam and Eve incontinently upon their fall became mortal in their bodies, and accursed in their souls.  
Thirdly, God by his clemency and indulgence towards them, would make a way to make known his mercy.  
Quest. If all men by reason of sin must needs die, why did not Enoch and Elias in the time of the old Testament die the death of all, but were rapt alive into heaven?  
Ans. First, their translation was extraordinary, and proper to themselves only.  
Secondly they were figures and types of the general resurrection.  
Thirdly, their translation was nothing else but an extraordinary death, for they were changed in a moment from mortality to immortality.  
Object. But at the day of judgement many shallbe found alive, how then can all men be said to die?  
Answ. All the elect at the sound of the trumpet, shall in a moment, be 
1 Thes. 4, 14.  changed from corruption to incorruption, 
1 Cor. 15. 51.  and from mortality to immortality which is a kind of death.  
Qu. Now seeing that sin is the cause of death, what use are we to make of it?  
Ans. We must be moved hereby, to take notice of, and acknowledge Gods severe wr●…th against sin, and (by consequence) we must learn to hate and shun all kind of sin.   

The sixth Chapter. Of the divers sorts of death, and of the degrees of spiritual death.  
Question. OF how many sorts is death?  
A. Of two sorts, ●…mely ●…ily, or spiritual.  
Q. What is bodily death?  
An. It is the first death, or the separation 
Phil. 1. 23  of the soul from the body.  
Q. Is the particular time of bodily death made known to any directly before hand?  
Ans. No, for that time in respect of us, is most uncertain, and God hath reserved it in his own power and disposition only.  
Q. Why so?  
Ans. That we should not defer and put off our repentance from day to day, but labour to be in a readiness and waking, yea and waiting for our Lords 
Luk. 12. v. 40.  coming every day. Mark. 13. v. 37.  
Q. What then may this present life in consideration of his short continuance and uncertainty, be compared unto?  
Ans. To a vapour, to smoke, to a shadow, to a weavers shutle, to grass and to the flower of the field, which are of short and uncertain continuance.  
Qu. But why do the children of God die this temporal death, seeing that their sins which are the cause thereof, are forgiven?  
A. First, because their sins (howsoever forgiven) are not wholly in regard of the corruption and remainders of them, taken away and abolished before death.  
Secondly, this corruptible flesh and blood, cannot inherit the kingdom of God, 1. Cor. 15. 50.  
Thirdly, that they may be (in some 
Rom. 8. v. 29  sort) made conformable to Christ his death.  
Lastly, that the godly may learn and find by experience, the difference between this mortal life, and that immortal glory, in the world to come, and that they may have experience of God's power in raising up the dead.  
Q. What is spiritual death?  
A. It is a separation of the whole man both in body and soul, from the favour and gracious fellowship of God, and a subjecting of him to eternal condemnation and hell fire, begun in this world, and accomplished in the world to come,  
Q. What is the cause of the spiritual death?  
Ans. Sin, so far forth as it is joined with unbelief and impenitency, 
Luk. 13. v. 3. & 15.  for not sin simply, but sin not repent of, damneth.  
Que. Are there degrees of spiritual death?  
Ans. Yes, there are three in number.  
Q. What is the first degree of spiritual death?  
A. It is, when a man by reason that his soul is deprived of spiritual life, faith and repentance, and for that his 
Rom. 6. 2  body is a fit instrument to put any sin in execution, is subject to God's wrath, and appointed to punishment.  
Quest. What is the second degree of it?  
An. Condemnation, or everlasting forment, whereby▪ the soul immediately 
Luk. 12. 20. & 21. Luk. 16. 23  after the departure of it out of the body, is carried by the devils into hell?  
Quest. What is the third and last degree of it?  
An. When in the nay of judgement the soul and body being reunited and joined together, shall for evermore feel Gods intolerable indignation, and endure the vengeance of eternal death.  
Quest. How can this last kind of death, be so called properly▪ seeing that both the bodies and souls of the reprobate shall always survive and remain a●…ue?  
Answ. That life is no true life, for such an unhappy condition deserveth rather to be called death then life, for the damned are universal▪ excommunicated from the favour and glory of GOD, and are utterly and for ever 
2. Thess. 1. vers. 9  bereaved of all holiness and happiness.  
Qu. Are God's children freed and exempted from these kinds of spiritual death?  
An. Yea, for they are delivered from the first degree of spiritual death by regeneration, whereby they are renewed in all the part of their souls & affections. They are delivered from the second kind, when their souls (forthwith after their departure out of the body) are carried up into heaven. Apoc. 14. 13.  
The third degree they are freed from, at the day of judgement, when both body and soul shall be glorified together, and live together for ever in heaven.  
Q. Is it not good, yea and the entrance into eternal bliss, for the godly to die?  
A. Yes certainly, for it is better to dwell with God then with men.  
Secondly, they hereby forthwith enter into the possession of everlasting happiness.  
The sick-man. Q But there are many fearful accidents and occurrences, to which the godly themselves are subject in their sicknesses and deaths, & therefore how can it be good for God's children to die?  
A. Propound and impart them unto me, and I will give thee the best satisfaction that I can.  
The sick-man. 1. Obi. Death is the wages of sin, the curse of the law, and the enemy of Christ and his children: how then can 
Rom. 6. v. 23 Gal. 3. 10.  it be good?  
A. It is not such by it own nature, and in itself, but it is changed, and the property thereof is altered by Christ his death; in so much that of a curse and punishment it is turned into a gentle and fatherly correction, and is made a narrow entrance and a short cut into everlasting life. And in this last respect it may be aptly compared to the red sea, which drowning the Egyptians, 
A similitude.  gave a miraculous passage to God's people into the blessed land of promise: and even so death which sendeth the reprobate speedily to hell, doth in a moment let in the godly into the kingdom of heaven.  
Q. In what respects and considerations may death be said to be an enemy?  
A. First, in respect of the original of it (for the envy of the devil brought it into the world) namely as an outward and remote cause. Secondly, because it is opposite to Gods promise touching man's immortality in Paradise. Thirdly, because by means hereof Satan seeketh to remove good men out of the world, that they may not cross and hinder his purposed designs.  
Lastly, because he through fear of (violent) death, laboureth to keep men from the practice of holy duties, Math. 13. verse 21.  
Que. Have you any more objections against death, that I may do mine utmost endeavour to resolve you herein?  
Ans. Yes truly, and they are five in number.  
Q. What is the first of them?  
Obiecti n.  
Ob. Ch●…st jesus, David, Ezechias, pray●… against death, therefore it is evil.  
A. 〈◊〉 ar●…ment foll●…weth not: For first, Christ praye●… not against death simply, for ●…o died willingly, and otherwise he could not have merited aught, but he prayed for the removal of the curse of it, and desired his heavenly father to take away the cup of his wrath, 
Math. 26, v. ●…9.  which was the beginning and part of the second death; & of this judgement are master Calvin, Beza, Whitaker, Perkins Fulke, Master Doctor Willet; and in a word, all sincere divines, etc. And as for David, when David prayed against death, it was only in time of some grievous temptation, in distress of mind, and as it was joined with the sense of God's wrathful indignation. Thirdly, touching Ezechias that good King, he prayed against death, that he might be more reconciled unto GOD before his death, and that he might establish and farther the true worship of God in his kingdom, which by his death was like to be defaced. And lastly, that according to Gods promise made to godly Kings, he might have an heir and successor out of his own loins, which prayer God heard, otherwise he was willing enou●…h to die.  
Quest. What is your second doubt or objection?  
Ob. God's children often seem to die in desperation, how then can death be good and desirable?  
A. This is not to be imputed to want of love toward God, but to weakness of nature, and tenderness of conscience for sin, and therefore they may, notwithstanding all this, be saved. For God in the matter of salvation, worketh by contraries, and by the gates of hell bringeth his servants to heaven, 1. Sam. 2. verse 6. 7.  
Que. What is the third exception or objection against death? God's children do sometimes in their sickness, rave, blaspheme, and behave themselves like frantic men.  
A. These, and the like effects, are not to be assigned to any deliberate purpose of the godly, but only to be imputed, to melancholy, burning fevers, the colic and other violent diseases, and (in a word) to their infirmity only.  
Q. What conclude you hence?  
A. We are not upon these occurrences, rashly to judge them, much less to condemn them. For first, if they ever recover the use of reason, they repent of those infirmities, and if it fall out otherwise, these with all other unknown sins, are pardoned, yea and buried in Christ his death.  
Secondly, we must not like arrogant Critics condemn them of impiety and hypocrisy, but we must judge charitably of them, as we would be dealt withal in the like case.  
Lastly, we must not so much give judgement of a man by his death, as by the former course and conversation of his life.  
Object. 4. What is your fourth exception?  
Ans. The Saints and servants of God, when death approacheth, are most of all and more than other people, tempted assaulted, and molested by satan how then can death be good?  
An. First, it is no good argument, hence to conclude that they are none of God's servants but rather the contrary: they are Gods dear children, ergo satan must now or never seek to sift them, whereas the wicked are his own and resist him not.  
Secondly, I answer that it is not generally true that the Godly are thus in death assaulted for many with Simeon die as a torch or firebrand without 
Luk. 2. ve. 29.  sense of pain. Isay. 57  
Lastly in the very agony of death, God doth so assist and strengthen them by his spirit in so much that when satan looketh for the greatest victory, he receiveth the greatest foil.  
Q. How must we behave ourselves in this temptation?  
A. We must fly unto jesus Christ, commit the managing of our cause to him, for he absol●…ing us what need we we fear satins assaults. 
●…om. 8. v. ●…3. & 34.   
Lastly we must hold ourselves to God's promises, and not depart an hairs breadth from them.  
Object. But satan is mighty, subtle, diligent, bold, cruel, malicious, and I am weak simple, remiss, fearful, and how then can I resist and overcome him?  
Ans. Thou must not yield to him, but by prayer, faith and God's word resist 
Math. 4. ve. ●…4 et 7.  him, and he like a Crocodile pursued will flee from thee. james 4. verse 7. 1. Pet. 5. 9  
Secondly, thou must make God thy strong hold, and firmly believe and trust in him, and then the gates of hell shall not prevail against thee.  
Qu. What is the fifth and last exception against death?  
Answ. Sudden death is an evil, but many men die suddenly, ergo death is evil.  
Ques. How answer you this argument?  
Answ. I answer to the first proposition, that death is not evil, because it is sudden (for the last judgement shall come suddenly, and yet it is not evil) but good to GOD'S children; but because it findeth only the wicked unrepentant and unprepared. Luk. 12. v. 20. and 21.  
Secondly, CHRIST by his death and suffering hath taken away the course of the law and the fear of condemnation which is the very sting of death, therefore death though never so sudden, is not accursed to the true believers, but a speedy conveyance of them into the haven of eternal rest and happiness.  
Lastly seeing that with Ezechias we have no lease of our life, if any of GOD'S servants, with good Mephibosheth, and jobs Godly children and the young infants that Herode caused to be massacred, die suddenly and violently, we must judge charitably and the best of them; for the manner and time of the ending our life is only in God's power and not in our own will. 
Psal. 31. 15   
Questi. But what if a professor of true religion and formerly of an unblamable behaviour, be brought through the extremity of temptation, kill himself, is not he certainly damned and so death evil to him?  
A. Although this be a ticklish point, and albeit Saul, Achitophel and judas that killed themselves be noted in scripture for reprobates, and albeit they that late violent hands on themselves never for the instant may be judged to think on hell torments, yet seeing that God never finally forsaketh his chosen, seeing that his mercy is bottomless, and that he may give them repentance (for aught we know to the contrary) at the last point of time, let us if they have been formerly good professors, judge the best of them, and pray unto God that he would give us grace never to yield to the like temptations.  
Q. But why must not a man kill himself?  
Ans. First because he shall not hereby escape misery but run into it. Secondly, it is not lawful to kill another to ease him of his pain, much less to kill a man's self.  
Thirdly it is commonly a note of a reprobate. And thus much touching the objections.   

The seventh Chapter. The benefits and privileges of death.  
Question. Have the Godly any profit and advantage by death?  
A. Much, and many ways.  
Q. What benefits and privileges have they by death?  
A. Two sorts of benefits, privative, that remove evil, and positive, that add good.  
Q. What are the privative benefits of death?  
An. Four: first it perfectly fréeth God's children from all temptations, and from all sins both original and actual, and herein consisteth a main part of our blessedness for if he be blessed whose sins are not imputed, much 
Rom. 7. ●…4.  more he whose sins are wholly taken away. Secondly it easeth us of all the 
Isay 57 ve. 1. & 2.  miseries afflictions, pains and adversities of this present life.  
Thirdly, it delivereth from the evil world, and from all sinful company, and from all the tiran●…e of Gods and our enemies, in so much that our eyes shall never see, nor our ears ever hear the abominable practices of the wicked much less can they hurt or infect us; and what an unspeakable blessing is this?  
Lastly, it preventeth sin and misery to come, for the Godly are taken away 
2 Kings 22. 20.  that their souls should not be infected with sin; and that they should ●…ot with their e●…es behold evil, nor the inordinate confusions in church or commonwealth. 
Isa. 57, 1.   
Q. What use is to be made of th●…se privative blessings?  
An. We must first learn patience and suffer temporary afflictions without fainting, because shortly our evil shall determine. Secondly, let us pray and s●…ke for, and wish and wait that blessed time, ●…hether of ●…eath, or the last judgement, that shall f●…ée us from all the evils whereof in this world we labour.  

Section 1.  
Question What are the positive benefits that we receive and enjoy in death?  
An. First death bringeth our souls into the immediate, the glorious, and everlasting fellowship, with GOD the Father, God the Son, and God the holy Ghost, where we shall have perfection of knowledge, absolute purity of will and affections, and fullness of joy for evermore. Psalm 16. vers. 11.  
Secondly, we shall with all the Saints and Angels, behold and have communion with Christ in glory, world without end.  
Lastly, death putteth us into actual and perfect possession of all the good things that Christ hath purchased for us, which should we●… and withdraw us from the love and liking of this vain world, and inflame us with an earnest desire of enjoying the heavenly Canaan so long ago purchased and provided for us.   

Section. 2.  
Q How can death make the faithful and the Godly perfectly blessed, seeing that their dead corpse lie and rot in their loathsome grave?  
An. It may very well be, for first he that hath redeemed both body & soul, and given us two excellent sacraments namely baptism and the Lords supper to signify and seal the same, hath by his death embalmed, yea buried our death.  
Secondly it being mystically spiritually and unseparably united unto Christ the fountain of life, and so remaining in the covenant of grace and favour of God, free from all sin and pain cannot be but in part blessed and in a sort partaker of life.  
Lastly, it resteth sweetly in the earth as in a bed of down until the last judgement, in a blessed expectation of the general and glorious resurrection.  
Que. Shall the body then certainly arise again?  
An. It shall undoubtedly be raised up again at the last day. For first the sacred scriptures, the almighty power and promise of God, and the effects 
Math. 22. 32.  of Christ's death do sufficiently prove it. 1. Cor. 15. ve. 13. & 14.  
Secondly the bodies of the saints raised up in the time of the old and new Testament, explain the same.  
Thirdly, God's mercy cannot perfectly appear in the glorious resurrection of the Godly, nor his justice in the perfect punishment of the wicked unless there be a resurrection both to glory, and confusion.  
Lastly the death of the righteous, is but a sweet sleep, wherein they rest from the labours of this life, and out of which they shall in a moment, be raised at the sound of the last trumpet.  
Quest. The bodies of the reprobate, shall as well be raised up again as the bodies of the elect, and how then can it be any such singular benefit?  
An. Yet notwithstanding it is a rare benefise, for the resurrection of the just and unjust is distinguished the one from the other by the causes and ends. For the Godly arise by virtue of CHRIST their head and by virtue of his resurrection, but the bodies of the wicked by the power of Christ as their judge only, who shall arraign and condemn them.  
Secondly, they differ in their ends; the bodies of the Saints arise in glory to eternal glory: but the bodies of the wicked shall rise in shame to eternal shame and confusion.  
Qu. If the Godly be thus blessed as soon as they are dead, is it then lawful to mourn for the dead?  
Ans. It is lawful, so that our mourning be moderate and joined with hope, for we have many holy practices in the scriptures of this mourning. 1. Thes. 4. 14. I●…h. 11. Phi. 2. 27.  
Questi. What shall we think of them that bewade the dead immoderately?  
Ans. It is contrary to the hope of a blessed life and resurrection, and calle●… God's wisdom and just decree into question.  
Qu. For what ends and in what considerations are we to mourn for those that are dead in the Lord?  
Ans. First, because our sins and unthankfulness have bereaved us of their comfortable fellowship.  
Secondly, we must here by be more effectually stirred up to entreat the Lord to be good unto us and to turn away from us those evils that their untimely deaths many times prognosticate.    

The eight Chapter. Touching the way whereby we may attain to blessedness.  
Question. WHere is the way to attain true blessedness to be found?  
Answer Only in the word of GOD, that is the mean, seed, and instrument of eternal happiness. Isay. 30. 21.  
Q. How many things are by God's word required, that a man may die well?  
Answ. Two things. First a preparation before death. Secondly a right behaviour and disposition in death.  
Q What is the preparation against death?  
Answer. It is the ac●…on of a repentant sinner, whereby he prepareth himself for the Lord.  
Q. Is this duty necessary?  
Answ. Yes, for f●…t GOD so commandeth in many places of scripture. Mark. 13. 37. Luk. 12. v. 40.  
Secondly this present life is the only time of getting the wedding garment, and of reconciling and preparing ourselves for GOD and his kingdom. Titus 2. verse 11. 12. Luk. 13. ver. 25.  
Thirdly, we shall never (lightly) die the death of the righteous, unless we live their life, and as death hath left us so shall the last judgement find 〈◊〉.  
Quest. May we not defer this duty unto death?  
An. No in any wise, for the longer that we delay our preparation the more unfit and unwilling shall we be to perform it, for it is an hard thing for an old man to enter into his mother's womb, & consuetudo fit altera natura.  
Secondly, the time and manner o●… death is many times so sudden and uncertain, that we may be so overtaken, that we shall have neither time nor grace to repent and to prepare ourselves.  
Lastly, late preparation is seldom true preparation, being rather enforced then voluntary, and rather in form of words than sincerity of heart. Math. 7. verse 22. et 29.  
Qu. Of how many sorts is this preparation?  
An. Two fold, general and particullar.  
Qu. What is general preparation?  
A. It is that whereby a man, through the whole course of his life, prepareth himself to die.  
Ques. Is it not sufficient to prepare ourselves when we begin to be sick?  
Answ. No, for first (as hath been before showed) late repentance is seldom true repentance.  
Secondly, the time of sickness, both in regard of the sharpness of the disease, decay of memory, senses, understanding, consultation of worldly goods, and satans subtle and malicious practices, is the most unfit and unseasonable time to begin a preparation.  
Object. But the thief upon the cross repent at the eleventh hour, 
Lu●…. 23. ve. 1●…, 32 a●… 44.  and why may not we do so likewise?  
Answ. There is a great difference between him and those that purposely delay their repentance, for first he was never so much as outwardly called by the ministry of the word.  
Secondly, the thieves conversion was extraordinary, yea and miracu●…us, that Christ thereby might show forth some effect of his Godhead, but mirackles are altogether, and extraordinary courses (for the most part) ceased.  
Lastly that thief condemned himself, and his fellow, justified Christ in 
Luk. 23. 〈◊〉 40.  the open sight of the world, and prayed for salvation etc. but where shall we find such singular effects in them which post and put of their repentance?  
Object But it is in our power and will to repent when we will?  
Answ. No, repentance is the only 
2. Tim. 2●… 25.  gift of God, and from himd alone proceedeth bathe the will and the deed. Phil. 2. 12.  
Secondly, many late repenters and ●…ack-graces shall seek to enter into heaven, and shall not be able because 
Luk. 13. 〈◊〉 24.  their hearts are become insensible, and the time of grace is past.  
And thus much of the matter of preparation.   

The ninth Chapter. Of the manner of preparation.  
Question. IN the manner of preparation how many duties are required?  
An. Five special duties.  
Q. Which are they?  
An. I. the meditation of death. II. the les●…ing and abating of the sting and power of death. III. The beginning of eternal life here in this world▪ FOUR The enuiring of ourselves to die daily.  
Lastly the manner how these several duties are to be performed.  
Quest. Is the meditation of death necessary?  
Answer. Yes truly, for a Christian man's life is, and should be nothing but a meditation of death, therefore we must look for it always and in every place, and herewith acordeth that excellent saying of Seneca incertum est, quo loco te mors expectat: 
Senec. lib. 3 Epist. 26.  ●…u vero eam in omni loco expecta. That is, it is a matter unrevealed in what place death waiteth for thee, but wait thou for it in every place.  
Q. What benefit, profit and comfort doth the meditation of death yield unto us?  
Ans. Manifold. For first it causeth us 
job. 42. 6.  to humble ourselves under the mighty hand of God.  
Secondly, the fear and meditation of it, doth remove all security, and further our repentance, as we may see verified in the example of the Ninivites, 
jonah 4. 〈◊〉. 4. & 5.  it cutteth of delays, and bringeth our promises and purposes into performances and practices.  
Thirdly, it maketh us content with any condition of life, be it never so miserable, for if we live in affliction and adversity we shall after death never be more subject to it, and if we live in prosperity, we rest not in it, because we shall carry away nothing with us. 1. Tim. 6. 7.  
Fourthly, it encourageth us in God's service, and in all well doing, for as much as we known, that our labour 
1. Cor. 15. v. vl●….  is not in vain, in the Lord, and that in serving of God, there is great reward.  
Lastly, it ●…oth sequester and withdraw our delights and desires from earthly and perishable things, and causeth us earnestly to desire and seek for 
Hebr. 11. v. 9 & 10.  everlasting life.  
Q Of what things must we meditate?  
Ans. Of three things. First we must ●…hinke and consider of the cause of death, namely our sins.  
Secondly, we must meditate of the remedy of it, viz. the cursed and bitter death of Christ.  
Thirdly we must think of every day and night, as if it were the very day and night of our death.  
Q. What must we do that we may be the better enabled to perform this duty?  
A. We must not vainly dream of long life, and so 〈◊〉 ourselves, but mourn against this corruption of our nature. Secondly, we must pray unto God that he would give us grace and knowledge, whereby we may be ●…nabled to resolve ourselves of death at hand.   

The tenth Chapter.  
Question. WHerein doth the sting and power of death lie and consist?  
Answ. In sin, for that is the sting thereof. 1 Cor. 15. 56.  
Q. How shall we know this?  
Ans. By the law which is a glass wherein we may see our sins and the 
jam. 1. 〈◊〉 Rom. 3. v. 〈◊〉 & Rom. 7●… v. 7.  effects and punishment of them, for hereby cometh the knowledge of sin.  
Q. How shall we deprive sin of his strength and sting?  
A. By believing and relying upon Christ, who hath by death destroyed him that had the power of death, that is 
Hebr. 2. 1●…  the Devil, 1. Cor. 15. 25, & 26.  
Q. What distinct and particular duties and fruits of faith are we to perform and show forth, that we may remove our sins, and take out the sting of the serpent death, that it may never hurt us?  
A. We must first, (for the time past and present) confess our sins, humble our selves for them, and cry earnestly unto heaven for pardon.  
Secondly, we must for the time to come, with a resolute mind, beware of every known sin, and in all things to reform and conform ourselves according to God's word. For every sin unrepented of, is a sting to wound our souls unto destruction. Luk. 13. verse 3. and 4.  
Lastly if we would live for ever, we must die here, and that da●…ly, for he seldom or never dieth well, who liveth evil, Et qualis vita, finis ita, like life, like end.   

The xi, Chapter. Of entering into the first degree of eternal life.  
Question. HOw shall a man in this world enter into the first degree of life everlasting?  
A. When a man by the testimony of a sanctified conscience, and by experience 
Gal. 2. 20.  can say that Christ liveth in him.  
Quest. When doth Christ live in a man.  
A. When he doth by his holy spirit, direct, guide, and govern his thoughts, 
Rom. 8. 13.  will and affections.  
Q. How shall a man discern this?  
A. When he doth frame and confirm all the powers and abilities of his soul and body, according to the rule of God's word. For the spirit and the word never ●…arre, but the holy spirit breatheth in it, and worketh by it. Acts. 10. vers. 44. and 45.  
Qu●…. In how many things doth this first degree of eternal life consist?  
A. It consisteth in three 〈◊〉 or graces of God. First, in the 〈◊〉 and saving knowledge of God the Father, God the Son, and God the holy Ghost.  
Secondly, in the sweet peace of conscience, which flowing from the death of Christ, is life and peace, for this is the way to, and the beginning of everlasting happiness.  
Thir●…ly, in the government of the spirit, when we assent unto the directions of it, and in act approve and obey them.  
Q. But what need all this pain and trouble: Is it not enough when a man is dying, to say, Lord have mercy upon me?  
Ans. No, for first, Not every one that saith, Lord, Lord, shall enter into 
Math. 7. 2●…  heaven but he that doth the will of God.  
Secondly he that prorogeth and putteth of his repentance unto death, is (for the most part) so be-sotted with the custom of sin, and withal so forsaken of God, that he (as experience teacheth) can utter no good word.   

The xii. Chapter. Of accustoming and enuring a man's self to die well.  
Question. HOw shall a man bring himself in fashion, and accustom himself to die well?  
Answ. By the performance of three things. First seeing that God's corrections and chastisements are the instruments and forerunners of death, he must humble himself under them.  
Secondly, he must begin to mortify little sins, that so he may mortify the greater afterwards.  
Thirdly, he must not let go the fruit of the least cross, but learn to bear and endure smaller crosses and afflictions, that he may be the better enabled to undergo the torments of death itself.   

The xiii. Chapter. Of the speediness and carefulness of Preparation.  
Question. WHen and how must a man prepare himself?  
A. With all expedition and utmost diligence.  
Qu. Wherein must this expedition and diligence chiefly appear?  
An. In doing all possible service to Church and commonwealth. Psal. 122. vers. 8. and 9  
Q. Why must he take this course?  
A. Otherwise, d●…th, (for it giveth no man warning) will overtake him, and he will wish that he had done it, 
Luk. 13.  when it is too late. 
vers. 25.   
And thus much of general preparation.   

The xiiii. Chapter. Of Particular preparation.  
Question. OF how many sorts is particular preparation?  
A. It is twofold, either false and unperfect, as is that which the synagogue of Rome prescribeth, or true and perfect, as is that which all Protestant Churches teach and practise.  
Q. Wherein doth the false and unperfect preparation of the Church of Rome consist,  
A. In three things.  
Q. What are those three things or members?  
A. First auricular or eare-confession made to a Priest.  
Secondly, the receiving of the Eucharist or host.  
Thirdly, extreme unction, or anointing with oil.  
Q Is not auricular confession, or the secret enumeration of all a man's particular sins, necessary?  
Ans. No; certainly.  
Q. Why is it not necessary?  
A. First, because the word of God requireth no such matter.  
Secondly no man can possibly sound every corner of his heart, and find out all his sins. jerem. 10. 23.  
Thirdly, there was no such practice neither in the Apostles times, nor in the primitive Church for the space of five hundred years.  
fourth, David, and the prodigal or lost Child had their sins forgiven them upon a general confession. 1. Sam. 12. ver. 12. Luk. 15. ver. 18. 19  
Lastly, God hath not made men absolute judges of reconciliation, but hath 
〈◊〉. C●…. 5. 〈◊〉.  only given them the ministery of reconciliation.  
Ques. Wherein doth this ministery of reconciliation consist?  
Ans. When the ministers of God's word do in the name of the Lord according to his word, preach, declare and pronounce a man's sins to be forgiven or not forgiven.  

The second Section.  
Que. Is it necessary for the sick to receive the Eucharist or the Lord's Supper?  
Answ. There is no such (extreme) necessity, for first not the want but the continual contempt of the Sacrament formerly in faith received, doth extend itself to the whole course of a man's life.  
Lastly, the Lord supper is an Ecclesiastical or public action and therefore according to Christ his institution, is to be administered and received in the greatest concourse and assembly of the Church.  
Object. As the paschal Lamb was eaten, so may the Lords Supper be eaten, but the paschal Lamb was eaten privately in particular houses, therefore may the Lords Supper ●…ee likewise eaten in the same form.  
Ans. I answer to the first proposition that the argument is not good and the consequence followeth not. For first they jews then could not obtain leave nor be permitted to assemble themselves together, as we do and may God's name be blessed for it.  
Secondly I answer to the seco●… proposition, that the paschal Lamb though it was eaten in particular houses, yet it was by God's commandment, and eaten at one and the same time in all places: which is all one as if the action had been public.   

The 3 Section.  
Q. Is extreme unction and especially the anointing of the instruments of the senses in spiritual respects now necessary for the sick?  
Ans. No truly, for it concerneth not us at all; the miracle is ceased long since, and then what use of the ceremony.  
Obie. But in Saint james days they anointed the sick with oil, and why may they not do so now?  
Ans. First, because (as I formerly noted) all miracles are ceased, but that anointing was miraculous.  
Secondly, the sick the●… anointed with oil by virtue of God's promises, recovered out of their sickness, but those whom the Papists anoint, commonly die and so never recover.  
Lasty, the ancient anointing was appointed and used for the recovery of bodily health, but the Papists abuse and prevent it to false ends, namely to obtain forgiveness of sins, and to procure strength and comfort against all the temptations of death; and to obtain salvation itself.  
And of the false preparation hitherto.    

The fifteenth Chapter. Of the several duties and branches of particular preparation.  
Question. IN what and in how many things doth particular preparation consist?  
Ans. According to their threefold object they are thus distinguished, they concern either God himself, or our own person, or our neighbour.  
Q. When we are sick what duty are we to perform towards God?  
Ans. We must daily seek to be reconciled to God in Christ, otherwise all other duties are of small or none effect.  
Quest. How must this reconciliation be sought and obtained?  
Ans. By renewing our former faith and repentance, and by repairing the de●…s of it.  
Quest. What moving cause have we to 〈◊〉 us up to perform this duty?  
An. Because ordinarily, and for the most part, sicknesses and diseases are sent of God in his justice for the punishment and chasti●…ment of sin. Lam, 3. 39 Math. 9 2. joh. 5. 74.  
Quest. In renewing our faith and repentance what particular duties must we perform?  
An. Three especially, first we must make a new examination of our hearts and lives. Lam. 3. 40. Psa. 119. 11,  
Secondly when God sendeth new corrections we must make new confessions of our particular sins. Psa. 32. 10.  
Thirdly we must make new and earnest prayers to God for pardon of sin, and for reconciliation with GOD in Christ. Psa. 6. 4. 5, 2. Chr. 34, 12, 13.  
Que. What use is to be made hereof?  
Ans. First, hereby are iusily taxed and checked those that spend the whole space of their life in the Church, and that many years, and at length when their best and most days are spent, begin to inquire what faith and repentance should be, and how their souls should be sau●…, as though it were so easy a matter to know and obtain it.  
Secondly we must in sickness especially practise and put in ure these duties of examination, confession, prayer and of renewing our faith and repentance; otherwise, qui minus est hodi●… eras minus aptus erit.  
Que. But what if the sick person, is not able of himself to renew his faith and repentance?  
Ans. He must seek for help and direction 
Luk. 5▪ 19  of his fellow members, who must like them that bore the man sick of the palsy to Christ help and assist him by their counsel, advice and prayers.  
Que. What are the particul●…●…uties that are herein to be performed?  
Ans. They be of two sorts according to their objects, for they concern either the sick themselves, or their help●…rs.  
Q. What is the duty that concerneth ●…e si●…ke man?  
Ans. To send for helpers, namely the elders and ancients of the Church, who in Saint james time and afterwards were endued with the gifts of healing and of miracles.  
Q. Doth not this duty of comforting the sick be long to the minister only?  
Obi. If a man sick of the plague or p●…stilence send for his pastor, is he bound in conscience to go to him in his own person.  
Ans. No except it may so be ordered that the Minister be in no danger of infection.  
Secondly, the Pastor or Minister may and must not for the comfort of one particular person ●…ndanger his own life, and so bercave the whole congregation of their guide and teacher; more regard is to be had of the good of the whole then of one par●… of it.  
Thirdly, as the leprous person by 
Leu. 13. 45 46.  reason of the contagion of the disease might not be resorted unto, so it fareth with him that is visited with the plague.  
Fourthly if the pastor and preache●… should in person visit every man thus visited, he must separate himself from his own family and neglect them, and his people and congregation would shun his company.  
Lastly, the visited persons friends and kinsfolk, are to supply this duty.  
Object. But Isaias visited Ezechias who was thought verily to have the pestilence. ergo ministers must now do the like?  
Answ. The argument followeth no●… For first Isaias had an express commandment from God so to do, and therefore could not be infected.  
Secondly, he might for aught any man can object to the contrary, stand aloof off in some convenient place.  
Object. But the plague cometh now by God's immediate hand, as it did in David's time, and therefore a man may be as secure with infected persons and infected places, as any where else.  
An. The plague in these days (as experience verifieth) cometh not immediately by the immediate striking of God's elect Angel, as in David's days. For than no man might avoid the infected, and the reason is, they that are hundred of miles off from any place of infection might be as soon tainted as any other, which to affirm is most absurd and crosseth all experience.  
Secondly, none is now infected but he that is in company with the infected, or receiveth their clothes, or some thing about them.  
Lastly, albeit the pestilence infecteth not every man that is outwardly in dangers, yet this proveth not that it is not in it own nature contagious, but that all persons were not capable of it, and that God in his mercy preserveth some from infect●…, whom it pleaseth him, as is to be seen in all other infectious places whatsoever.  
Ques. But why are the elders who are no Pastors and Ministers of the Word, to visit the sick?  
An. First, because they are fitted hereunto, being endued with the gift of knowledge and prayer.  
Secondly, it is a duty of charity, and therefore not proper to any one man.  
Thirdly, and principally, that they may hereby ease the Pastors or Ministers heavy and difficult burden and charge.  
Q What use is to be made hereof?  
An. It condemneth the silence and ignorance of most friends and neighbours, who either speak never a word, or to small or no purpose, being not able to instruct and comfort him, and yet they promise to pray for him, when GOD knoweth they cannot pray for themselves.  
Ques. When must the sick send for the Elders to instruct and pray for him?  
Ans. In the first place, before any physic, medicine, or restorative For where the divine leaveth, there must the physician begin.  
Qu. What use is to be made of this point?  
Answ. It reproveth their madness and folly, who never send for the Minister until he be half dead, or lieth gasping as though the presence of the minister before that time were not necessary, or as though Ministers could work mirackles.  

The second section.  
Qu. What is the second duty of the sick?  
Ans. To confess his sins, those especially which disquiet and trouble the conscience, either to the Minister, or to any other Christian brother that is both able and willing to inform and comfort the sick. james 5. ver. 16.  
Qu. Is this duty simply necessary to salvation?  
Answ. No, but only conveniently profitable.  
Que. What is the duty of the helpers?  
Answ. To pray over him, that is with him and for him, and in their prayers, to commend his whole person and state to God. 2. Kings, Act. 32. Act. 20. 4.  
Q. Why must the visitors thus pray for the sick?  
A. The better hereby to stir up their affection in prayer, and to declare their charity and compassion to the sick person.  
Q. What if those that visit the sick person find him impatient and full of grief and wrath, what must they then do?  
A. They must bear with humane infirmities, for being themselves quiet with God, they must learn to be quiet with men. Secondly they must show unto them how all things fall out by God's providence, and exhort him to wait upon God by faith, until he either take away or diminish the pain, or at least a●…e to his strength and patience.  
Qu. What other duty besides the seeking of reconciliation, oweth the sick to God?  
An. He must praise God for his former mercies, and declare this thankfulness▪ even for crosses and corrections, for the Lord according to the proportion of our thankfulness will show mercy upon us, more or less.  
And thus much of the duties which the sick person oweth unto God.    

The xvi. Chapter.  
Question. WHat are those duties that a man is to perform to himself or his own person?  
An. They are twofold, for they belong, either to the soul or to the body.  
Qu. What is the duty which he oweth to his own soul?  
An. He must arm and strengthen himself agninst the fear of Satan's assaults, against the immoderate fear of death, and against the Terror of the last judgement.  
Qu. How is a man to be armed and strengthened against Satan's assaults?  
Ans. By considering and believing that Christ hath overcome and bound for us the strong man Satan, that had the power over death.  
Qu. What is the second duty that he oweth to his soul?  
Ans. To arm himself against the immoderate fear of death.  
Qu. Is it not good than that men should in some moderate sort fear death?  
Ans. Yes, for it putteth us in mind of the grievousness of our sins, and what we deserve if God should deal strictly with us.  
Secondly, it holdeth men back in their extremities from laying violent hands on themselves; for they that are thus desperately minded do not so much as once think of Hell and the torments of it.  
Ques. Seeing the fear of death is thus profitable, why must the sick be armed against the fear of it?  
An. Because death approaching, natural fear doth most of all show forth itself, astonish the sick man's senses, and causeth despair.  
Qu. What are the means to comfort him against the fear of death.  
An. They are of two sorts namely practices and meditations.  
Q. What are the practices?  
A. They are two. First the sick parties must not so much fear death, as cast their eyes upon everlasting life.  
Secondly, they must consider death not in the bright colour of the law, for then our weak eyes cannot endure to behold it, for than it is a cruel sergeant armed with the anger and curse of God; nor in itself, for than it is (to men unregenerate) the very entrance into hell, yea hell mouth itself.  
But we must take from it the fearful mask and vizard of the law, and behold it as it is set forth in the mixed and tempered colour of the Gospel, and as it is changed by Christ his death, who hath not only deadened it by his own death, but also quickened it, so that it is to the believers body a temporary, and a sweet sleep, and to their souls, the gate of salvation, whereby they enter into the possession of life everlasting.  
Q. Why must not a Christian man unmeasurably fear death?  
A. First, because it is to the godly the end of all evils, all sin, error and misery.  
Secondly, because after death he passeth presently to a better state.  
Thirdly, because he hath immediate fellowship and communion with the holy Trinity, with the elect Angels and the glorified Saints.  
And thus much of practices.  

The 2 Section.  
Qu. What are the Meditations which serve for this purpose.  
An. They are principally four, which are the foundation of all the rest.  
Qu. What is the first meditation?  
A. That every man's death (as hath bi●… before proved) procured by his own sins, is foreseen and appointed in God's eternal decree together with all the circumstances thereof. Psal. 139. 15. 16.  
Q. What benefit will hereby redound unto us?  
Ans. It will arm us against all fear, distrust and impatiency in the hour of 
Psa. 39 1●…  death. Psa. 39 10. Gen. 42.  
Q What is the second meditation?  
A. The consideration and contemplation of the in●…stimable glory laid up for us, and of the eternal and unspeakable blessedness provided for us.  
Q. What profit shall we receive hereby?  
Answ. It doth withdraw us from the resting in this temporal & miserable life and lifteth up our minds and affections unto God, yea and maketh us with job, Moses and others, cheerfully and willingly to endure afflictions.  
Q. What is the third meditation?  
Answ. The spiritual and unseparable conjunction and fellowship, which the believers both in their souls and bodies in life and death have with Christ.  
For, for their bodies and souls are in the favour and covenant of God, and they both shall be reunited together in the last day, & be both eternally glorified.  
Que. What is the fourth meditation?  
Ans. The special promise of God's presence and assistance in death and in all other distresses, for we have Christ our companion in affliction. 1. Pete. 4. 13.  
Qu. What use are we to make hereof.  
Ans. We must live by faith and not 
〈◊〉. 2.  by sense, believing the things (promised) which we see not, and hoping for things that seem desperate.  
Que. How, or how many ways doth God manifest his presence in sickness?  
Ans. Three manner of ways; first by, lessening and moderating the pains of sickness and death, and by giving them strength and patience. Secondly by 
2. Cor. ●…  refreshing and comforting the spirit after a wonderful manner. Thirdly, by the guard and ministry of the good Angels which defend the Godly against the Devil and his Angels. Psa. 34. for 
Apoc. 12  they are present with and attend upon God's servants in their sickness, and are 
Psa 6. 1.  ready to carry the●r souls into heaven. 
Luk. 16.    

The 3 Section.  
Quest. How are the sick to be armed and strengthened against the strictness and terror of the last judgement, where in the devil, the law and our own conscience shall accuse us of infinite faults?  
Ans. First we must acknowledge our sins, for that is the way of justification joh. 1. 9 Psa. 32. 5.  
In matters of felony as we say, confess and be hanged, but in matter of divinity, confess and be saved. Secondly we must fly and appeal to jesus Christ and content ourselves with his righteousness only, and then he absolving us who shall condemn us and he making intercession for us, who can prevail against us. Rom. 8. verse. 34.  
And thus much of the duty that the sick man is to perform in respe●… of his soul.    

The xvii. Chapter. Of Physic, and preservation of bodily health.  
Question. WHat is the duty that the sick are to perform to their bodies?  
Ans. They ought to be careful to preserve health and life until God take it wholly away.  
Que. Then it is lawful for any man to kill himself?  
Ans. No, for we must in no wise depart out of our standing until God out heavenly general command us.  
Secondly every man is bound to cherish and nourish his own body and 
〈◊〉. 5. 29.  therefore he must not destroy it.  
Thirdly all murder is forbidden and interdicted, and therefore much more the kill of a man's self.  
Fourthly if a man kill himself he doth not escape misery but run into it.  
Fiftly if it be a wickedness to kill another man for to ease him of present paiae, than it is a more horrible wickedness to kill himself.  
Lastly the kill of a man's self is commonly and generally noted for a mark of a reprobate and faithless man.  
Que. Why must we preserve life and health?  
A. For two reasons, first that we may have time and place to prepare out selves for eternal life.  
Quest. Then long life is good?  
Answ. It is a great blessing, for herein 
joh. 9  men have time to repent, whereas after death there is no time and place for repentance and reconciliation.  
Quest. What is the second reason?  
Answ. That we may refer and reserve the whole disposition of our lives to GOD, for whose glory we ought as well to line as to die.  
Q. In preservation of life what things are to be considered?  
Ans. The means, and the right use of them.  
Que. What are the means?  
Ans. Good and wholesome Physic, for it to an ordinance of God, and whereof 
●…in. 20. 7  we have sufficient warrant and practise in holy Scripture, and therefore we must esteem and use it, as a blessing of God. Isai. 1. 6, 7.  
Obie. But Physic cannot change Gods eternal decree, or save us from his anger, why then should it be used?  
An. Because the ●…nd and the means are not to be divided, for God hath ordained the one as well as the other. Wherefore as in war, f●…ine, pestilence, which are Gods rods and chastisements, we may lawfully use the means to lessen or avert them, so we may and must in Physic, but we must commit the issue and event to GOD alone.  
Quest. Whom must we entertain for Physicians  
A. Not Sorcerers, Wizards, Enchanters, or any that use and practise any superstitious means, for this is the ready and nearest way both to temporal & eternal misery, but only men appointed for their sincerity of religion, learning conscience and experience.  
Ob. But by charms, enchantments, and the s●…ell of Wizards; many recover out of their sickness, therefore we may lawfully use them.  
Answ. The consequent is not good, namely the effect is good, Ergo the means are good, for Satan is very expert in Physic, and God many times, partly for the trial of his servants and partly the more to harden and blind the wicked, permitteth c●…res to be done by the ministery of Satan. 2. The. 〈◊〉. 10. And thus much of the means of health.  

The second section. Of the manner of using the means.  
Que. In what things doth the right use of means consist?  
Ans, In three.  
Quest. What are those three means?  
Ans. First, the body is not only to be prepared by Physic, but the soul also by true humiliation, prayer, and repentance.  
Q. Why must the soul be thus prepared?  
Ans. Because sickness) otherwise curable) is by reason of the impenitency of the sick, many times, made uncurable.  
Q. What is the second means?  
Ans. We must be assured by God's word, that the Physic prescribed is lawful, and we must not depend upon the Physician (as some do) but by prayer crave God's blessing.  
Q. What is the third means?  
An. The right and perculiar end of Physic, which is to continue man's life unto his natural period, namely until the radical heat and moisture be wholly consumed.  
Qu. What is the physicians duty?  
An. First he must in the absence of Ministers exhort the sick to prayer and repentance.  
Secondly, when he perceiveth maninifest signs of death in the sick, admonish the sick of death, that casting of all confidence in outward helps he may wholly rely upon God's mercy.  
And thus much of the duties which the sick man oweth to himself.    

The xviii. Chapter. Of the duty that the sick person is to perform to his neighbour.  
Question. WHat duty doth the sick man owe to his neighbour?  
An. He must freely forgive all that have offended him, and desire forgiveness 
Act. 7. ve●…. 60.  of all, for if he do not so, he cannot die in peace of conscience. 
Math. 5. v. 25.   
Q. What if the person offended cannot 
Math. 10.  be met withal, or will not be reconciled?  
A. In this case the very desire of reconciliation, is accepted with God, as if it were reconciliation itself. 2. Cor. 8. vers. 12.  
Q. Is there no other duty that the sick is to perform to his neighbour?  
An. Yes, and that he is to perform, is he is a Magistrate, a Minister, or the Master of a family.  
Qu. What is the duty of these three sorts in general?  
Ans. They must do their utmost endeavour, that (what in them lieth) the people committed to their charge, may be left in a good condition, and state after death.  
Q. What must the Magistrate be careful of before he dies?  
A. he must by the procuring, defence, & 
josua. 24. v. 14. 13.  execution of true religion, virtue, ●…l justice & outward concord, provide for the godly and happy estate of town, city & common wealth. Deu. 31. 23. 1 king. 2. 23.  
Qu. What is the Ministers duty?  
A. he must after the Apostles example, 
〈◊〉 〈◊〉. 1. 15. Act. 20. 28.  be careful, & labour (what in him lieth) to provide & take order for the good estate of the church, whereof he is made overseer.  
Qu. What good will come here of?  
An. By this means, Sh●…ismes errors, heresies, and other inconveniences will be prevented.  
Qu. What is the master of the family his duty?  
Ans. He must set his family in order before his death.  
Qu. What must he do that good order may be preserved and observed in his family after his death?  
A. Two things. First he must dispose of lands, livings & goods. Secondly, he must command those that be under his charge to believe & obey sound doctrine.  
Qu. What must he do that he may rightly dispose of all his goods.  
An He must (following the examples of holy men in scripture) make his will & Testament, if it be not already made.  
Qu. Is not the making of a will a thing indifferent?  
An. No, but a matter of great weight, for hereby much hatred, contention and suits in law are cut off.  
Qu. What rules are to be observed in making of a will?  
An. First, it must be made according to the order of nature, the written word of God, and the politic laws and statutes of his country,  
Secondly his unjust got goods are to be restored to the just owners if they be known.  
Qu. What if they be unknown?  
An. Then they must be restored to their Executors, Assigns, kinsfolks, friends, and if none of these can be known, then in way of civil satisfaction, they are to be restored to the church or poor people.  
Que. What is the second rule to be observed in making of a will?  
Ans. A man must bequeath the chiefest and greatest part of his goodness to his sons, daughters and kinsfolk. 1. Tim 5. 8.  
An. Who must have the greatest portion?  
An. His eldest son or his heir. 
Rom. 8. 17.   
Qu. Why so?  
An. First, that he may preserve the stock and family.  
Secondly, that he may perform some special service to the church or common wealth.  
Qu. Must the younger brother be neglected?  
An. No, but they must be in some equal proportion provided for; otherwise many times for want of maintenance they fall to be thieves, or take very ill ways.  
Qu. What is the last rule?  
Ans. The Testament is of no force until 
Heb. 9 v. 16.  the Testator be dead.  
Qu. What is the second duty of the master of a family?  
An. He must (as I before noted) command his people that they learn, 
Gen. 18. 19  believe and practise the doctrine of salvation contained in the writings of the Prophets and Apostles. 1. King. v. 2. 3. and 4.  
Quest. What fruit and comfort shall the sick receive, who rightly perform these duties?  
An. God will honour them as well in 
1 Sam 2. 30.  life as death, and make the memory of them precious after death. Psalm. 112. ver. 6.  
And of the twofold preparation before death hitherto.   

The nineteen Chapter. Of the second main proposition, to wit the right disposition of a man in death.  
Qu. What is the right disposition of a man in death?  
An. A religious and an holy behaviour of a man's self, specially towards God.  
Qu. What are the parts of it?  
An. Three especially: First, to die in faith. Secondly, to die in obedience. Thirdly, ●…o resign our souls into the hands of God.  
Qu. What is it to die in faith?  
An. When a man being ready to die, doth wholly depend upon God's favour and mercy in Christ, as it is revealed in how Scripture.  
Qu. Why must this duty be now performed?  
An. Because all other helps and comforts failing, it is the very time to practise faith.  
Qu. How is faith to be expressed?  
An. By pra●…er and thanks giving. job. 2. 9 Hebr. 11. 22. james. 5. v. 15.  
Qu. What if sense, understanding and utterance be wanting?  
An. Prayer consisteth rather & more in the affection of the heart, then in the voice 
Pro●…. 15. 16.  which is only the outward instrument and messenger of the heart, and God 
Io●…. 4. 24.  most of all looketh unto the heart.  
Secondly, the very sighs and gron●…s of a repentant sinner, are prayers, as much accepted with God, as if they had 
Rom. 8. ver. 26.  been uttered by the voice. Exod. 14. verse, 15.  
Qu. How is faith else to be expressed?  
Ans. By the last words, which commonly in the true servants of God, are excellent and full of comfort, as many examples out of Scripture, and the experience of all ages proveth.  
Qu. To what principal and ordinary heads may all that the godly speak in death be referred?  
An. To omit extraordinary gifts and revelations many hundred years ago ceased: They either wonderfully recount God's benef●…s in their life past, or do greatly rejoice in that they are shortly to be translated into a better condition, or do discourse of the vanities of the world, the comforts of death, and the beginning of everlasting life, and the presence and assistance of the holy Ghost, or in a word, they all desire, wait, and pray for eternal li●….  
Ques. What if GOD'S children in their sickness utter no such Apothegms or heavenly speeches, but rather speak foolish and unsavoury speeches?  
An. It may be that the nature of the disease is violent, and therefore accompanied with fren●…es, and unseemly gestures, and then no divine matter is to be expected from them, but all are to be constru●…d charitably & in good part.  
Qu. Why so?  
An. Because we also are subject to the like extremities.  
Qu. How must we then judge of them?.  
An. Rather by the godly course of their life past then by their death.  
And thus much of the first du●…y which is to die in faith.  

The 2. Section.  
Qu. What i●…●…he second duty in the right disposition to die well?  
An. To die in obedience?  
Que. Why must we die in obedience?  
An. Because otherwise our death cannot be pleasing & acceptable unto God.  
Ques. What reason moveth you to say so?  
An. Because they that do not die in obedience, seem like slaves to come unto God, rather of fear and compulsion, as though the Lord were come to torment us before the time, then of love and duty like sons and childen, Hence it is that by reason of their impatiency, they wish that they never had been borne, resting more in these outward deceitful and ●…ransitory things then in the life to come.  
Ques. What is it to die in obedience?  
Ans. When a ●…an ●…s willing at God's command to leave ●…he world without murmuring or discontentment. Ph. 1. 23  
And therefore we are to make a conscience of this duty as well as of any other.  
Queen What ought to make us willing to die?  
An. Because the Godly are respected of GOD in their death, and their death is precious in his sight.   

The third Section.  
Ques. What is the third duty?  
Answ. To commend our souls into 
Psa. 31. 5.  GOD'S hands as unto a faithful creator.  
Que. Is it not an easy matter to perform these three duties?  
Ans. No verily, for ordinarily these duties cannot be performed in death, unless much preparation hath gone before in our life, for otherwise we shall come unto Christ our judge no otherwise then a malefactor to the executioner.  
Secondly, for a man to be resolved that both God can and will save his soul, proceedeth only from the holy Ghost and is no easy matter to be persuaded of.  
Quest. What is the end of those men that die in faith, obedience, and that commend their souls into GOD'S hands.  
Ans. Their end is most blessed, for death is to them a sweet sleep only, and it is no enemy but a friend to soul and body, it accomplisheth our mortification, it fully endeth the battle between the flesh and the spirit, & it is the ladder of heaven & the gate of Paradise.   

The 4 Section.  
Obie. But I shall leave my wife a poor widow and succourless, how then can I die in faith, and obedience?  
Ans. God will provide for the widows that fear him.  
Secondly Christ will never forsake them.  
Thirdly they shall shortly meet together in heaven.  
Lastly as a man for his wives sake willingly left and departed from his parents, so they must without grief, or discontentment go unto God, that is more to be beloved then all creatures whatsoever.  
Quest. But my poor children shall be left to the wide world, destitute and unprovided for.  
A. First God, according to his covenant is the God as well of the children, as 
Gen. 12. 1●…  he was of the parents and therefore he will alike provide for them.  
Secondly, if they seek the kingdom of God first and make the Lord their shepherd they shall want no good things and they shallbe fed in the time of famine. Psa. 34.  
Qu. What use is to be made of this last point.  
Ans. First let the parents commend their children unto the providence and 
1. 23. 1.  protection of Almighty God. Secondly, the children, if only they fear and serve GOD, must not doubt hereof.  
Obi. Oh, but I must forego all the honours, pleasures and profits of this life: how then can I with comfort perform the three above named duties?  
Ans. First these things are but vain deceitful, temporary and they cannot make us blessed.  
Secondly we are strangers and pilgrims in this world, and therefore we must not set our hearts and affections upon these things, but mind and 
〈◊〉. 18.  meditate upon heavenly and eternal thing.  
Thirdly Christ his kingdom is not of this world, but is heavenly, and the goods▪ wherewith he enricheth his are spiritual, Ergo we must not look to have our rest and heaven here.  
Fourthly they that dote and surfeit upon these earthly and outward things, are void of faith, hope and repentance, and so perish, and therefore it is better willingly to forego these things then to be undone by them.  
Lastly, we must look for true and everlasting honour the precious and proper riches: sincere and never discontenting pleasure in the paradise of heaven only, and bid avant to these earthly matters, when they hinder us in the course of Godliness, and most destrously forsake them, when the Lord by death calleth us to the kingdom of glory and the felicity thereof.  
Que. Ought a man to fear death?  
Ans. He ought partly to fear it, and partly not to fear it.  
Questi. Why must a man fear death?  
An. First because it is the destruction of nature, and a painful correction.  
Ques. What use is to be made hereof.  
Ans. We must fear sin that is the cause thereof, and acknowledge Christ an enemy to it and offended with sin.  
Que. What is the second reason why we must fear death.  
An. Because by the death of the Godly, the Church or common wealth suffereth loss and we are bereaved of the safr and stay of our comfort. 2. Reg. 2.  
Qu. What if a man in death see no way how to escape Satan's temptation?  
Ans, He must close his eyes, commit his cause to God, and put on the spiritual armour of faith, hope and the word of God.  
Que. What if a Godly man doubt, and his flesh tremble to enter into another life?  
Ans. We must not yield to these temptations but resist them, and our spirit is to be commended into God's hand and then Christ with all his Angels will come and be our guide to eternal life.  
Secondly we must stoutly undergo it and meditate upon Christ's sufferings, and the issue and end willbe happy deliverance.  
Que. What if Satan contrariwise laboureth to expel all fear, to make a man careless, and laboureth to persuade him as he did master Knox, to rest in an opinion of his own merits, and so would puff him up with pride & arrogancy?  
Ans. He must consider and confess that his own righteousness is foul and deformed, he must resist and withstand that temptation, and attribute all the glory of his salvation to God alone.  
Que. In what and for what causes must we not fear death 
1. Cor. 4. 7. ?  
Ans. For five causes, first because we have hence a cause and an occasion to show our subjection & obedience to God. Secondly, because we are freed from sin which is a principal part of our glorification. Thirdly, because the very body lying in the grave is refreshed against labours, and is delivered from death and misery, and shall rise again in glory. Fourthly, it conveyeth & translateth the soul unto eternal life, where God is perfectly served, & it hath blessed fellowship with Christ and all the Angels and Saints of heaven.  
Lastly, because by death GOD purgeth and disburdneth his Church of evil men.  
Qu. Seeing that death is the cause of so great good to the godly, may a man lawfully desire it?  
An. Yes, so that it be not of impatiency or desperation. Secondly, job & many 
●…hil 1. 23. ●…om. 7. 〈◊〉. Cor. 5.  others have desired death again & again, and are not therefore reproved.  
Qu. May a man simply desire death?  
An. No truly, but a man must walk in his calling and standing, so long as it shall please God: For the godly had rather live to set forth God's glory, them for their own temporal commodity.  
Qu. In what respects is death to be desired?  
An. So far forth as it is a mean to free and deliver us from the burden and contagion of sin, and from the miseries and troubles of this life.  
Secondly, as it is a mean and instrument to the manifest vision of God, and to the immediate fellowship 
●…oc. 14. 〈◊〉.  of God and Christ.  
Lastly, our desire must be moderate, and agreeable to Gods will and good pleasure.  
Quest. May a man chose desire long life?  
An. Yes, so the end and scope of his life be to do acceptable service to God, and to further and maintain God's religion 
Isay 38. 18.  and glory, and labour to help and forward other men's faith, etc. Phil, 1. 24. 25.  
Quest. If the death of the godly be so blessed, what shall we think of the death of the wicked?  
An. It is altogether accursed and fearful.  
Que. Why so?  
Ans. First because it is the dissolution of nature, and the wages of sin.  
Secondly, for that by reason of God's justice pursuing the wicked in every place, and because they have no peace of conscience, death is to them the beginning of everlasting damnation. For they feel no mitttigation of their grief in death, nor have so much as the least hope and expectation of ease and deliverance.  
Qu. What is the conclusion and sum of all that hath been said  
An. We must strive and continually endeavour to live and die well and godly, that we may be blessed both in life and death: and that we when this earthly life and pilgrimage is ended, may live and triumph for ever with our Lord jesus in heaven: which the Lord in mercy grant and effect    
Amen.   

A prayer to be used of a sick man.  
O Lord GOD great and fearful, just in thy judgements, intolerable in thy displeasure, and yet bottomless in thy mercies, & keeping covenant, and mercy to them that love thee, and obey thy commandments. I poor wretched sinner that am but dust, earth, and ashes, unworthy of the least of mercies, and most justly deserving all temporal and eternal judgements, do here present and prostrate myself before thy throne of grace. And I freely confess unto thee that I am conceived & borne in original corruption, prone unto all wickedness, untoward & backward to any goodness, full of alimperfections, & that I have by mine actual transgressions (which are many & mighty) broken all thy holy laws and Commandments, and that therefore amongst many other evils, this present sickness, ache, pain, and weakness is deservedly come  
thee my purposes and vows of obedience and thanksgiving: do better and further service unto thy Majesty, and be the more prepared for thy Kingdom.  
But if it be thy will, decree and pleasure, by this sickness, to finish my days; I then entreat thy good Majesty to renew me in the inner man, as the outward man decayeth, and grant that as the body dieth, so thy grace may live and grow in me; & open the eyes of my understanding, that I may know what the hope is of my heavenly calling, and the riches of the glorious inheritance that thou haste laid up in store for me, that by this means, I may die in the true faith of Christ, in willing obedience to thy Majesty, and in thy favour and love of my neighbour, and so when this life endeth, I may begin a better, and dwell with thee: and with all the triumphant company of Saints and Angels praise and magnify thy name for ever.  
Bless and enlarge thy Zion and thy jerusalem (even) after my death, build up the walls of it, repair the decay of thy Church and confound Antichrist and the upon me, yet notwithstanding, I herein acknowledge thy infinite goodness and compassion in Christ, that thou haste inflicted them upon me not as plagues and curses (as they are in their own nature to the unbelieving and unrepentant) but as fatherly corrections and chastisements & messengers of death and immortality, and means to prepare me for, and convey me to thy kingdom. For hereby thou (my most dear Father) intendest and workest mine amendment, makest trial of my faith, hope, patience, and thankfulness: preventest sin to come, and stirrest up in me a desire and longing expectation of everlasting rest & happiness. wherefore I most humbly beseech thee to pardon and remove my sin the cause thereof, perfect my repentance for the same, increase my faith and hope, grant me strength and patience, with comfort to endure this thy visitation, sanctify it unto me, and convert it to my salvation in the end.  
Restore me (if it be thy good pleasure) in thy good time to my former and perfect health, that I may perform unto  
Turk, and the rest of the obstinate enemies of it. Vouchsafe to be a father unto my wife, children and family, supply their wants whether spiritual or boddily: plant thy fear in their hearts, and make them constant in all duties of holiness & righteousness, that they may live and die in thy favour, and at length be made partakers of eternal joy and glory.  
Give (O my heavenly father) a blessed assent to these my petitions, and grant me all other thing which thy wisdom seeth good for me, for thy son jesus Christ his sake, mine only Redeemer & Mediator: to whom with thy Majesty, & God the holy Ghost, be given all honour, praise, and glory now and for evermore Amen.   

A thanksgiving to be used of a sick man if he recover.  
I Yield render and ascribe unto thee (O Lord my God) all honour praise, thanks, and glory, for all thine infinite, unmeasurable, undeserved mercies in Christ, whether they concern my body or soul, this life, or a better, and in particular for his present benefit of redeeming my soul from death, and my body from the grave, that I should yet live the longer in the land of the living, to set forth thy glory, to do more good in my calling and standing, and the more perfectly to prepare myself for my latter end and for thy kingdom. O Lord my God, this is thy work, & it proceedeth only from thy grace and mercy, and not from any goodness or merit of mine. But seeing thy might and mercy so marvelously appeareth in my recovery, and I of myself am more ready to forget than remember, and to grow remiss & careless for the time to come, then to serve thee in godly fear and grow up in grace & sanctification: I beseech thee to write the memory of this thy mercy in my heart with the Diamond of thy spirit, grant me grace that denying mine own wit, will & sense, I may follow the direction of thine holy word, and: submit myself to the blessed government of thy spirit. Make me a willing and happy instrument of further good in my vocation and trade of life, and grant (dear father) that, as I grow in years, so I may grow and increase in grace and obedience, that I may live in thy fear and favour; and die in peace, and then see thy glorious face, and enjoy the immediate and most blessed fellowship of Christ my sweet Saviour, and of all thy Saints and Angels, for evermore.  
Vouchsafe me (loving and gracious father) these mercies and all other things needful for me, for the merits, obedience and mediation of thy beloved Son, jesus Christ, to whom with thee and the holy Ghost, three persons & one all sufficient God, be praise in the Church, throughout all generations for ever.  
Amen.