of the tempter; 1 Pet. v. 9: that Satan "desired to have Saint Peter to sift him as wheat ;" Luke xxii. 31: that our Saviour himself was tempted by him, and the best of men have always been most obnoxious to his malice; and that to live in carnal security, without any molestations from him, is the most dangerous state: that the being so much concerned and afflicted at such evil thoughts, is a certain argument of a good disposition, since the wicked and profane are rather pleased than tormented with them.

Arguments of this kind are the most proper to be offered to such unhappy persons: but in case their faith and hope be totally overcome by the devil, and they fall into direct despair, it will be necessary then to endeavour the cure of so great an evil and temptation, by the addition of the following exercise:

AN EXERCISE AGAINST DESPAIR.

LET the minister suggest to them, that God is not willing that any should perish, but desirous that all should come to his glory: that for this end we were created: that he is so far from being "extreme to mark what is done amiss," that he will not refuse the returning prodigal, nor reject the worst of criminals, upon their sincere repentance that the thief upon the cross is a demonstrable proof of this, and a standing example to prevent the greatest sinner from despair: that if God is so merciful and condescending to the vilest transgressors, much rather may we hope to be pardoned for our weakness and infirmities: for, he " knoweth whereof we are made, he remembereth that we are but dust:" nay, he hath assured us, that he "will not break the bruised reed, nor quench the smoking flax :" that all sins shall be forgiven the sons of men, except one, which is the sin against the Holy Ghost; the sin unto death;" as Saint John calls it.

But that no man commits a sin against the Holy Ghost, if he be afraid he hath, or desires that he may not; for, such penitential passions are against the very nature and definition of that sin that although forgiveness of sins is consigned to us in baptism, and baptism is but once; yet forgiveness of sins being the special grace of the gospel, it is secured to us for our life, and ebbs and flows according as we discompose or renew the performance of our baptismal vow; therefore it is certain, that no man ought to despair of pardon, but he who hath voluntarily renounced his baptism, or willingly estranged himself from that covenant : that if it were not so, then all preaching and prayers were in vain, and all the conditions of the Gospel invalid, and there could be no such thing as repentance, nor indeed scarce a possibility of any one's being saved, if all were to be included in a state of damnation, who had committed sin after baptism.

To have any fears, therefore, on this account, were the most extravagant madness: for Christ" died for sinners," and "God hath comprehended all under sin, that” through him "he might have mercy upon all;" Rom. xi. 32. And it was concerning baptized Christians, that Saint John said, "If any man sin, we have an advocate with the Father, and He is the propitiation for our sins:" and concerning lapsed Christians, Saint Paul gave instruction, that "if any man be overtaken in a fault, ye which are spiritual restore such a man in the spirit of meekness, considering lest ye also be tempted." The Corinthian Christian committed incest, and was pardoned: and Simon Magus, after he was baptized, offered to commit the sin we call simony, but yet Peter bade him pray for pardon and Saint James tells us, that "if the sick man send for the elders of the church, and they pray over him, and he confess his sins, they shall be forgiven him;" chap. v. 14.

:

That even in the case of very great sins, and great judgments inflicted upon sinners, wise and good men have declared their sense to be, that God vindicated his justice in that temporal punishment and so it was supposed to have been done in the case of Ananias, &c. that nothing can be more absurd than to think that so great and good a God, who is so desirous of saving all, as appears by his word, by sending his Son, by his oaths and promises, by his very nature and daily overtures of mercy, should condemn any, without the greatest provocations of his majesty, and perseverance in them.

Upon the strength of these arguments, the despairing person may be farther taught to argue thus with himself:

"I consider that the ground of my trouble is my sin; and were it not for that, I should have no reason to be troubled; but since the "whole world lieth in wickedness," and since there cannot be a greater demonstration of a man's abhorrence of sin, than to be so deeply affected with sorrow for it; I therefore will erect my head with a holy hope, and think that God will also be merciful to me a sinner, as he is to the rest of mankind. I know that the mercies of God are infinite: that he sent his Son into the world on purpose to redeem such as myself; and that he hath repeatedly promised "to give to them that ask, and to be found of them that seek him ;" and therefore, I will not distrust his goodness, nor look upon the great God of heaven and earth to be worse than his word. Indeed, if from myself I were to derive my title to heaven, then my sins were a just argument of despair: but now that they bring me to Christ, that they drive me to an appeal to God's mercy, they cannot infer a just cause of despair. I am sure it is a stranger thing, that the Son of God should come down from heaven, and take upon him our nature, and live and die in the most ignominious state of it, than that a sinful man, washed by the blood of Christ, and his own tears and humiliation, should be admitted to pardon, and made "partaker of the kingdom of heaven:" and it were stranger yet, that he should do so much for man, and that a man that desires, that labours after it to the utmost of his power, that sends up strong cries and prayers, and is still within the covenant of grace, should inevitably miss that end for which our Saviour did and suffered so much.

It is certain, that of all the attributes that belong to God, there is none more essential to his nature, and which he takes more delight in, than his mercy; and it is as certain also, there must be proper objects for this boundless and immense attribute of God; and the most proper, if not only, objects of mercy in the creation, are the children of men; and of men, surely those who are most grieved and wearied with the burden of their sins. I, therefore, who am as pitiful an object of mercy as any, will cheerfully hope, that God will both forgive me here, and give me the blessing of eternal life hereafter: for I know that eternal life is purely the gift of God, and therefore have less reason still to despair. For if my sins were fewer, and my unworthiness of such a glory were less, yet still I could not receive it but as a free gift and donation of God, and so I may now; and it is not expectation beyond the hopes of possibility, to look and wait for such a gift at the hands of the God of mercy. The best of men deserve it not; and I, who am the worst, may have it given me. I know that I have sinned grievously and frequently against my heavenly Father: but I have repented, I have begged pardon, I have confessed and forsaken my sins, and have done all that is possible for me, to make atonement. I cannot undo what is done; and I perish, if there be no such thing as a remedy, or remission of sins. But then I know my religion must perish together with my hope, and the word of God itself must fail as well as I. But I cannot, I dare not, entertain such a thought. I firmly believe that most encouraging article of faith, the remission of sins; and since I do that which all good men call repentance, I will also humbly hope for a remission of mine, and a joyful resurrection.

I know that the devil is continually lying in wait to seduce and destroy the souls of men ; wherefore I will fortify my spirits, and redouble my guard, and call upon God to enable me to resist all the fiery darts of this malicious adversary.

Or perhaps this exceeding dejection, or malady of mind, may arise from the distemper and weakness of my body; or at most, I hope, it is only a disease of judgment, not an intolerable condition, I am fallen into: and since I have heard of a great many others, who have been in the same condition with myself, and yet recovered, I will also take courage to hope that God will relieve me in his good time, and not leave my soul for ever in this hell of depraved fancy and wicked imagination. In fine, I will raise up my dejected spirits, and cast all my care upon God, and depend upon him for the event, which I am sure will be just; and I cannot but think, for the same reason, full of mercy. However, now I will use all the spiritual arts of reason and religion, to make me more and more desirous of loving God: that if I miscarry, charity also shall fail, and something that loves God shall perish, and be damned: which if it be impossible (as I am sure it is), then I may have just reason to hope I shall do well.

These considerations may be of service to "bind up the broken-hearted," and to strengthen

the "bruised reed" of a good man's spirit, in so great and terrible a dejection. But as cases of this nature are very rare, so the arguments here made use of are rarely to be insisted upon; and never, but to well-disposed persons, or reformed penitents, or to such as, in the general course of their life, have lived pretty strictly and conformably to the rules of religion. For if the man be a vicious person, and hath gone on in a continual course of sin, to the time of his sickness, these considerations are not proper. Let him inquire, in the words of the first disciples after Pentecost, "Men and brethren, what shall we do to be saved?" And if we can but entertain so much hope as to enable him to do as much of his duty as he can for the present, it is all that can be provided for him. And the minister must be infinitely careful, that he does not attempt to comfort vicious persons with the comfort of God's elect, lest he prostitute holy things, and encourage vice, and render his discourses deceitful; and the man unhappily find them to be so when he descends into the regions of darkness.

But because very few are tempted with too great fears of miscarrying, but the generality, even of the most profligate sort, are rather inclined to unwarrantable assurances of their future salvation, it will highly concern the ministers to prevent in time so great and reigning an imposition of the devil.

Wherefore to the former considerations to awaken the careless sinner and a stupid conscience, the following may be added, upon occasion, to check the overweening thoughts of the presumptuous.

SECTION V.

CONSIDERATIONS AGAINST PRESUMPTION.

AND here, let the bold and arrogant sinner farther know, that a man cannot think too meanly of himself, but may very easily run into the contrary extreme: that the growths in grace are long, difficult, uncertain, often interrupted, consisting of great variety, and almost innumerable parts and distinctions, which a careless person can never discover: that the more a man presumes, the greater reason he hath to fear; because the confidence of such men is generally like that of children and young people, who have no other reason, but that they understand not the dangers and follies of their self-conceits: that "the heart of man is deceitful above all things, and desperately wicked;" deceiving itself, and deceiving others, in innumerable instances; and being often "in the gall of bitterness," when the man appears with the fairest outside to the world: that it is certain, all" have sinned and come short of the glory of God:" but not so certain, that any one's repentance is real, and effective to salvation that virtue and vice are oftentimes so near neighbours, that we pass into each other's borders without observation, and think we do justice, when we are cruel; or call ourselves liberal, when we are loose and foolish in our expenses, &c.

That the self-accusing publican was justified, rather than the self-confident Pharisee: that if Adam in Paradise, David in his house, Solomon in the temple, Peter in the family of Christ, Judas among the twelve apostles, and Nicholas among the deacons, and if the angels in heaven itself, did fall so atrociously, then we have all the reason in the world "not to be high-minded, but to fear;" and when we are most confident of ourselves, "to take heed lest we fall;" there being nothing so likely to occasion it, as pride and a great opinion of ourselves, which ruined the angels, which God resists, which all men despise, and which betray us into carelessness, and a wretched, undiscerning, and unwary spirit.

These are the main parts of ecclesiastical duties and offices in the visitation of the sick; which being severally performed, as occasion requires, it remains only that the minister pray over the sick, and remind him to do all the good actions he is capable of; to call upon God for pardon; to put his whole trust in him; to be patient and resigned; and even to renounce every ill thought or word, or indecent action, which the violence of his sickness may have caused in him; to beg of God to give him his Holy Spirit to guide him in his agony, and to send his holy angels to guide him in his passage.

Whatsoever is besides this, concerns the standers-by, that they do all in their respective

offices diligently and temperately that they join in prayer with the minister, with much charity and devotion; that they make no outeries or exclamation on the departure of the soul, nor any positive judgment concerning the dying man, by his dying quietly or violently, with great fears or a cheerful confidence, with sense or without, like a lamb or like a lion, with convulsions and terrible agonies, or like the silent and well-spent flame of an expiring taper. For these may happen severally, according to the constitution of the persons, and the nature of the distemper that befals them; or else according as God pleases to dispense the grace, or the punishment, for reasons only known to himself.

Let us lay our hand upon our mouth, and adore the mysteries of the divine wisdom and providence, and pray to God to give the dying man rest and pardon; and to ourselves grace to live well, and the blessings of a holy and happy death.

THE ORDER

FOR

THE VISITATION OF THE SICK.

When any person is sick, notice shall be given thereof to the minister of the parish, who, coming into the sick person's house, shall say,

PEACE be to this house, and to all that dwell in it.

When he cometh into the sick man's presence, he shall say, kneeling down,

REMEMBER not, Lord, our iniquities, nor the iniquities of our forefathers. Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever.

Answer. Spare us, good Lord.

Then the minister shall say,

Let us pray.

Lord have mercy upon us.

Christ have mercy upon us.

Lord have mercy upon us.

Thy kingdom come. Thy daily bread. And forgive And lead us not into

OUR Father, which art in heaven, Hallowed be thy name. will be done on earth, as it is in heaven. Give us this day our us our trespasses, as we forgive them that trespass against us. temptation; but deliver us from evil. Amen.

Minist. O Lord, save thy servant,

Answ. Which putteth his trust in thee.
Min. Send him help from thy holy place;
Answ. And evermore mightily defend him.

Min. Let the enemy have no advantage of him;
Answ. Nor the wicked approach to hurt him.
Min. Be unto him, O Lord, a strong tower,

Answ. From the face of his enemy.

Min. O Lord, hear our prayers:

Answ. And let our cry come unto thee.

Minister.

O LORD, look down from heaven; behold, visit, and relieve this thy servant. Look upon him with the eyes of thy mercy give him comfort and sure confidence in thee; defend him from the danger of the enemy, and keep him in perpetual peace and safety, through Jesus Christ our Lord. Amen.

HEAR Us, Almighty and Most Merciful God and Saviour; extend thy accustomed goodness to this thy servant, who is grieved with sickness. Sanctify, we beseech thee, this thy fatherly correction to him; that the sense of his weakness may add strength to his faith, and seriousness to his repentance: that, if it shall be thy good pleasure to restore him to his former health, he may lead the residue of his life in thy fear, and to thy glory: or else give him grace so to take thy visitation, that, after this painful life is ended, he may dwell with thee in life everlasting; through Jesus Christ our Lord. Amen.

Then shall the minister exhort the sick person after this form, or other like.

DEARLY beloved, know this, that Almighty God is the Lord of life and death, and of all things to them pertaining; as youth, strength, health, age, weakness, and sickness. Wherefore, whatsoever your sickness is, know you certainly, that it is God's visitation. And for what cause soever this sickness is sent unto you; whether it be to try your patience, for the example of others, and that your faith may be found in the day of the Lord, laudable, glorious, and honourable, to the increase of glory and endless felicity; or else it be sent unto you, to correct and amend in you whatsoever doth offend the eyes of your heavenly Father: know you certainly, that if you truly repent of your sins, and bear your sickness patiently, trusting in God's mercy for his dear son Jesus Christ's sake, and render unto him humble thanks for his fatherly visitation, submitting yourself wholly unto his will, it shall turn to your profit, and help you forward in the right way that leadeth unto everlasting life.

If the person visited be very sick, then the curate may end his exhortation in this place, or else proceed. TAKE, therefore, in good part the chastisement of the Lord; for (as St. Paul saith, in the twelfth chapter to the Hebrews), "whom the Lord loveth, he chasteneth; and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons ; for, what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits, and live? For they verily, for a few days, chastened us after their own pleasure; but He for our profit, that we might be partakers of his holiness." These words (good brother) are written in holy Scriptures for our comfort and instruction, that we should patiently and with thanksgiving bear our heavenly Father's correction, whensoever, by any manner of adversity, it shall please his gracious goodness to visit us. And there should be no greater comfort to Christian persons than to be made like unto Christ, by suffering patiently adversities, troubles, and sicknesses. For He himself went not up to joy, but first he suffered pain: He entered not into his glory before he was crucified. So truly, our way to eternal joy, is to suffer here with Christ; and our door to enter into eternal life, is gladly to die with Christ, that we may rise again from death, and dwell with him in everlasting life. Now, therefore, taking your sickness, which is thus profitable for you, patiently; I exhort you, in the name of God, to remember the profession which you made unto God in your baptism. And forasmuch as after this life, there is an account to be given unto the righteous judge, by whom all must be judged without respect of persons; I require you to examine yourself and your estate, both towards God and man; so that, accusing and condemning yourself, and your own faults, you may find mercy at your heavenly Father's hand for Christ's sake, and not be accused and condemned in that fearful judgment. Therefore I shall rehearse to you the Articles of our Faith, that you may know whether you believe as a Christian man should, or no.