the power of Satan unto God, that they may re-ed by evil customs and principles, apt to excuse ceive forgiveness of sins :" ver. 18. And we themselves, and to be content with a certain shall always find, when we are commanded to cease from evil, it is in order to do good. The penitent, therefore, must be reminded, not only to confess and be sorry for his sins, but likewise to forsake them. For it is he only "who confesseth and forsaketh his sins, that shall have mercy:" Prov. xxviii. 13. And this forsaking must not be only for the present, during his sickness, or for a week, a month, or a year; but for his whole life, be it never so protracted; which is the

4. Last thing requisite in a true repentance, | viz. "a patient continuance in well-doing to the end of our lives." For as the holy Jesus assures us, that "he that endureth unto the end shall be saved;" so does the Spirit of God profess, that "if any man draw back, his soul shall have no pleasure in him :" Heb. x. 38. Hence we are said to "be partakers of Christ, if we hold the beginning of our confidence steadfast to the end," Heb. iii. 14, but not else; for it is to him only that overcometh, and keepeth his works to the end," that our Saviour hath promised a reward: Rev. ii. 26. Hence our religion is said to be a continual warfare, and we must be constantly " pressing forward toward the mark of our high calling," with the apostle, lest we fail of the prize.

And this it is which makes a death-bed repentance so justly reckoned to be very full of hazard; such as none who defer it till then, can depend upon with any real security. For let a man be never so seemingly penitent in the day of his visitation, yet none but God can tell whether it be sincere or not; since nothing is more common than for those who expressed the greatest signs of a lasting repentance upon a sick bed, to forget all their vows and promises of amendment, as soon as God had removed the judgment, and restored them to their former health. "It happened to them according to the true proverb," as St. Peter says, "The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire:" 2 Pet. ii. 22.

The sick penitent, therefore, should be often reminded of this :-that nothing will be looked upon as true repentance, but what would terminate in a holy life: that, therefore, he ought to take great heed, that his repentance be not only the effect of his present danger, but that it be lasting and sincere," bringing forth works meet for repentance," should it please God mercifully to prove him by a longer life.

general and indefinite confession; so that if you provoke them never so much to acknow. ledge their faults, you shall hardly ever extort any thing farther from them than this, viz. "That they are sinners, as every man hath his infirmity, and they as well as any; but, God be thanked, they have done no injury to any man, but are in charity with all the world." And, perhaps they will tell you, “they are no swearers, no adulterers, no rebels, &c. but that, God forgive them, they must needs acknow. ledge themselves to be sinners in the main,” &c. And if you can open their breast so far, it will be looked upon as sufficient: to go any farther, will be to do the office of an accuser, not of a friend.

But, which is yet worse, there are a great many persons who have been so used to an habitual course of sin, that the crime is made natural and necessary to them, and they have no remorse of conscience for it, but think them. selves in a state of security very often when they stand upon the brink of damnation. This happens in the cases of drunkenness and lewd practices, and luxury, and idleness, and misspending of the sabbath, and in lying and vain jesting, and slandering of others; and particularly in such evils as the laws do not punish, nor public customs shame, but which are coun tenanced by potent sinners, or wicked fashions, or good-nature and mistaken civilities. In these and the like cases, the spiritual man

must endeavour to awaken their consciences by such means as follow:

Arguments and general Heads of Discourse, by way of Consideration, to awaken a stupid Conscience, and the careless Sinner.

1. And here let the minister endeavour to affect his conscience, by representing to him,

That Christianity is a holy and strict religion: that the promises of heaven are so great, that it is not reasonable to think a small matter and a little duty will procure it for us: that religious persons are always the most scrupulous; and that to feel nothing, is not a sign of life, but of death: that we live in an age in which that which is called and esteemed a holy life, in the days of the apostles and primitive Christianity would have been esteemed indifferent, sometimes scandalous, and always cold that when we have "done our best, all our righteousness is but as filthy rags ;" and we But here it is much to be feared, that after can never do too much to make our calling all his endeavours to bring men to a sight of and election sure:" that every good man ought themselves, and to repent them truly of their to be suspicious of himself, fearing the worst, sins, the spiritual man will meet with but very that he may provide for the best: that even little encouragement: for if we look round the St. Paul, and several other remarkable saints, world, we shall find the generality of men to had at some times great apprehensions of failbe of a rude indifference, and a seared con- ing of the “ mighty prize of their high callscience, and mightily ignorant of their condi-ing:" that we are commanded to "work out tion with respect to another world. being abus- our salvation with fear and trembling ;" inas

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much as we shall be called to an account, not | &c. all which, therefore, do strangely blind only for our sinful words and deeds, but even the understanding and captivate the affections for our very thoughts: that if we keep all of sinful men, and lead them into a thousand the commandments of God, and “ yet offend snares of the devil which they are not aware in one point (i. e. wilfully and habitually,) of. 3. Some others do not reckon that they we are guilty of all :" James, ii. 10: that no sin against God, if the laws have seized upon man can tell how oft he offendeth, the best of the person: and many who are imprisoned for lives being full of innumerable blemishes in debt, think themselves disengaged from paythe sight of God, however they may appear ment; and when they pay the penalty, think before men: that no man ought to judge of they owe nothing for the scandal and disobethe state of his soul by the character he has in dience. 4. Some sins are thought not consithe world; for a great many persons go to hell, derable, but go under the titles of sins of inwho have lived in a fair reputation here; and firmity, or inseparable accidents of mortality; a great many, on the other hand, go to heaven, such as idle thoughts, foolish talking, loose who have been loaded with infamy and re-revellings, impatience, anger, and all the events proach that the work of religion is a work of evil company. 5. Lastly; many things are of great difficulty, trial, and temptation: that thought to be no sins; such as mis-spending many are called, but few are chosen;" that of their time, whole days or months of useless "strait is the gate, and narrow is the way, or impertinent employment, long gaming, winthat leadeth to life, and few there be that find ning men's money in great portions, censuring it:" and lastly, that, "if the righteous them- men's actions, curiosity, equivocating in the selves shall scarcely be saved," there will be no prices of buying and selling, rudeness in speech place for the unrighteous and sinner to appear or behaviour, speaking uncharitable truths, in, but of horror and amazement. and the like.

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:

By these and such-like motives to considera- These are some of those artificial veils and tion, the spiritual man is to awaken the care-coverings, under the dark shadow of which the .ess sinner, and to bring him to repentance enemy of mankind makes very many to lie hid and confession of his sins; and if either of from themselves, blinding them with false nohimself, or by this means, the sick man is tions of honour, and the mistaken opinions and brought to a right sense of his condition: then, practices of the world, with public permission 2. Let the minister proceed to assist him in and impunity, or (it may be) a temporal penunderstanding the number of his sins, i. e. the alty; or else with prejudice, or ignorance and several kinds of them, and the various ways of infirmity, and direct error in judgment. prevaricating with the Divine commandments. Now, in all these cases, the ministers are to Let him make him sensible how every sin is be inquisitive and strictly careful, that such aggravated, more or less, according to the dif- kind of fallacies prevail not over the sick; but ferent circumstances of it; as by the greatness that those things, which passed without obseror smallness of the temptation, the scandal it vation before, may now be brought forth, and gives to others, the dishonour it does to reli-pass under the severity of a strict and impargion, the injury it brings along with it to those tial censure, religious sorrow, and condemnawhom it more immediately concerns; the de- tion. grees of boldness and impudence, the choice in acting it, the continuance in it, the expense, desires, and habit of it, &c.

4. To this may be added a general display of the neglect and omission of our duty; for in them lies the bigger half of our failings : 3. Let the sick man, in the scrutiny of his and yet, in many instances, they are undisconscience and confession of his sins, be care-cerned; because our consciences have not been fully reminded to consider those sins which are made tender and perceptible of them. But no where condemned but in the court of con-whoever will cast up his accounts, even with science for there are certain secret places of a superficial eye, will quickly find that he hath darkness, artificial blinds of the devil, which left undone, for the generality, as many things he uses to hide our sins from us, and to incor-which he ought to have done, as he hath comporate them into our affections, by the gene-mitted those he ought not to have done : such ral practice of others, and the mistaken notions as the neglect of public or private prayer, of of the world: as, 1. Many sins before men are reading the Scriptures, and instructing his accounted honourable; such as fighting a duel, family, or those that are under him, in the returning evil for evil, blow for blow, &c. 2. principles of religion: the not discountenanSome things are not forbidden by the law of cing sin to the utmost of his power, especially man, as lying in ordinary discourse, jeering, in the personages of great men: the “not rescoffing, intemperate eating, ingratitude, cir- deeming the time," and "growing in grace," cumventing another in contracts, outwitting and doing all the good he can in his generation: and overreaching in bargains, extorting and the frequent omissions of the great duty of taking advantage of the necessities or ignor- charity, in visiting the sick, relieving the ance of other people, importunate entreaties needy, and comforting the afflicted: the want and temptations of persons to many instances of obedience, duty, and respect to parents: the of sin, as intemperance, pride, and ambition, jdoing the work of God negligently, or not dis

charging himself with that fidelity, care, and | trial of his faith; the exercise of his patience; exactness, which is incumbent upon him, in the punishment of his sins; the amendment of the station wherein the providence of God his life; or for the example of others, who, hath placed him, &c. seeing his good behaviour in such a day of ca5. With respect to those sins which are com-lamity, may glorify their Father which is in mitted against man, let the minister represent heaven: or else, that it is for the increase of to the sick man that he can have no assurance his future welfare, in order to raise him the of his pardon, unless he is willing to make all higher in glory hereafter, by how much the suitable amends and satisfaction to his offend- lower he hath been depressed here. ed and injured brethren; as for instance, if he 10. When the spiritual man hath thus dishath lived in enmity with any, that he should charged his duty, and the sick hath made himlabour to be reconciled to them; if he is in self capable of it, by a religious and holy condebt, that he should do his utmost to discharge formity to all the forementioned particulars it; or if he hath injured any one in his sub-respecting his condition and circumstances, he stance or credit, that he should endeavour to may then give him the sacrament of the Lord's make restitution in kind for the one, and all Supper. And it is the minister's office to inpossible satisfaction for the other, by humbling vite sick and dying persons to this holy sacrahimself to the offended person, and beseeching ment, provided they discover a right sense of him to forgive him. their duty. And,

6. If the sick person be of evil report, the minister should take care, some way or other, to make him sensible of it, so as to show an effectual sorrow and repentance. This will be best done by prudent hints, and insinuations, of recalling those things to his mind whereof he is accused by the voice of fame, or to which the temptations, perhaps, of his calling, more immediately subject him. Or if he will not understand, when he is secretly prompted, he must be asked in plain terms concerning these matters. He must be told of the evil things which are spoken of him in public, and of the usual temptations of his calling.

And it concerns the minister to follow this advice, without partiality, or fear, or interest, or respect of persons, in much simplicity and prudence, having no other consideration before him, but the conscientious discharge of his duty, and the salvation of the person under his care.

7. The sick person is likewise to be instructed concerning his faith, whether he has a reasonable notion of the articles of the Christian religion, as they are excellently summed up in the Apostle's Creed.

Note, That the Holy Sacrament is not to be administered to dying persons, when they have no use of their reason to join with the minister in his celebration of it. For the sacraments operate not of themselves, but as they are made efficacious by the joint consent and will, and religious acts and devotion of the party that receives them. And therefore all fools, and distracted persons, and children, and lethargical and apoplectical people, or that are any ways senseless and incapable of human and reasonable acts, are to be assisted only by prayers.

Note also, That in cases of necessity, where the sacrament cannot be so conveniently administered, the sick may be admonished to receive it spiritually, i. e. by representing the symbols of the body and blood of our Lord to his mind, and applying them to himself by faith, with the same preparations of faith and repentance, as if they were really present. For no doubt but God, in such a case, who considers all things with exact justice, and chiefly respects the sincerity of our hearts and inten tions, will excuse the absence of the outward and visible sign, when necessity, and not contempt or neglect, was the occasion of it.

SECTION IV.

8. With respect to his temporal concerns, the sick is to be advised to set every thing in order, and (if he hath not already) to make his will as soon as he can. For if he recovers, this cannot be detrimental; but, if he dies, it will be of great comfort and satisfaction to Of applying spiritual Remedies to the unreasonhim. And here it must be remembered that he distribute every thing according to the exact rules of justice, and with such a due care, as to prevent all law-suits and contentions for the future: and, if he be able, he is to be admonished to do something likewise out of charity, and for the sake of his poor brethren.

9. In all the course of his visitation, the minister should frequently be exhorting the sick man to patience and a blessed resignation to the will of God; and not to look upon his sickness as barely the effect of second causes, but as inflicted on him by Divine Providence for several wise and good ends: As, for the

able Fears and Dejections of the Sick.

IT sometimes happens that good men, especially such as have tender consciences, impatient of the least sin, to which they are arrived by a long habit of grace, and a continual observation of their ways, over-act their part, and turn their tenderness into scruples, and are too much dejected and doubtful concerning their future salvation. In such a case, the minister is to represent to them, that the man who is jealous of himself, is always in the safest condition: that if he fears on his death-bed, it is but what happens to most considering men; and that

therefore to fear nothing then, is either a sin-joy, or depressed with sorrow: that sickness, gular felicity, or a dangerous presumption.

losses, and all afflictions, and even religion itBut to restrain the extravagance of fear, let self, in its long and continual exercise of selfhim be reminded of the terms of the gospel: denial and thoughtfulness, do naturally prothat it is a covenant of grace and mercy to all: duce such a tenderness of spirit, that the best that Christ Jesus came into the world to save of men have never been able at all times to sinners:" that he continues our "Advocate keep their affections at an equal height: that in heaven," and daily “intercedes" with his the zeal and warmth with which some are Father for us that the whole heavenly host affected, is not always an argument of their rejoices at the conversion of a sinner: that the goodness: that a sensible pleasure in religious angels are deputed by God, to be our guardi- exercises, wherein the passions are affected, is ans against violent surprises and temptations: not so acceptable to God as a reasonable serthat there are different degrees of glory in vice: that distraction of thought in the serheaven; so that, if we arrive not at the great. vice of God is owing, for the most part, to bo est, we may yet hope, by divine mercy, that we dily weakness; and therefore, if we do not should not be excluded the less: that God hath give way to it, but do all we can to suppress promised to hear the" prayers of the righteous" those wandering thoughts, we may be assured for his servants: that he labours with us by we shall never be blamed for being subject to his Spirit, and as it were "beseeches us, in that which, by reason of the weakness of our Christ's stead, to be reconciled to him ;" 2 Cor. nature, we cannot help that the first motions v. 20.: that, of all his attributes, he glories in of our mind, as it is impossible to hinder them, none so much as in the titles of mercy and are reckoned by all divines not to be sinful, forgiveness: that therefore we do injustice to provided we do not encourage them the Father of mercies, if we retain such hard 2. Some are extremely dejected, because, thoughts and suspicions of him: that God calls upon strict examination of themselves, they upon us to forgive our brother "seventy times find, as they think, all their religion to be owseven ;" and yet all that is but like the forgiv-ing to their fears; and fear being a slavish and ing an hundred pence," for his sake, who sordid passion, they are apt to conclude, that forgives us "ten thousand talents :"and there- all those services which are not the result of fore if we are ordered to show such an unre- a more noble principle, will be rejected by God, strained temper of forgiveness, it is only to animate us to trust in God's much more unbounded mercy.

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By these and the like arguments, the spiritual man may raise the drooping spirits of good men, in their causeless dejections. But because there are many other cases of the like nature, which the physician of souls will meet with in visiting his neighbours, especially such as are of melancholy dispositions, it may not be improper to mark the principal of them here, and to prescribe the remedies.

since, as he is all love, and goodness, and perfection, he will not be pleased, they think, with any sacrifice, but what is offered by love.

And to this sad purpose, some have interpreted Rev. xxi. 8. to belong to them, where the fearful are joined together with the most abominable, who shall have their part in the lake which burneth with fire and brimstone.

To cure the depraved and unhappy notions of such as these, it may be argued that it is plain from Scripture, that the first beginnings of, or movements towards, an holy life, are usually owing to the passion of fear that to

Considerations to be offered to Persons under this, both our Saviour and his apostles do ali

Religious Melancholy.

along address themselves in their earnest entreaties of mankind to turn from the ways of 1. Some truly religious persons are under sin to God." Fear him," saith our Saviour, sad apprehensions of not being in the favour" who is able to destroy both soul and body in of God, because they find their devotions to hell," Matth. x. 28.; so chap. vi. 15.; Mark be very often cold, their prayers distracted, and xvi. 16. And to this purpose the apostle says, their delight in spiritual matters not to be so" Work out your salvation with fear and tremgreat and permanent, as their pleasure and sa- bling," Phil. ii. 12. and 2 Cor. v. 11. “Know tisfaction are in the things of the world. ing the terrors of the Lord," saith he, “we

Now to such as have made religion the great persuade men." And in most of the Scripture business of their lives, who have endeavoured proofs, we shall find the chief argument of reto cure those distracted thoughts they com-ligion to be urged from a fear of punishment plain of, and to inflame their souls with divine for the neglect thereof: so that to be dejected, love, it may be offered, that the different de- and render our lives comfortless on this account, grees of affection with which men serve God, were the most unreasonable extravagance; do very often depend upon the difference of since this were to suppose, that God hath imtheir tempers and constitutions; since some planted the passion of fear in us in vain; or, are naturally so dull and heavy, as to be little what is worse, only to vex and torment us affected with any thing; whilst others are of and that our Saviour and his apostles, persuadsuch a tender make, as to be affected almost ing us to be religious from the terrors of the with every thing, so as to be soon exalted with Lord, had deceived and misled us. T

And as for that text, Rev. xxi. 8." The it will be necessary then to endeavour the cure fearful, and unbelieving, and the abominable, of so great an evil and temptation, by the adand murderers, and whoremongers, and sor-dition of the following exercise :

An Exercise against Despair

cerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone," &c. it is plain, that by the fearful in this place is meant, either such as re- Let the minister suggest to them, that God fuse to embrace the Christian religion, or who, is not willing that any should perish, but dehaving embraced it, are afraid to continue sirous that all should come to his glory: that steadfast to the end, on account of the cross; for this end we were created: that he is so far and therefore cannot be supposed to have any from being "extreme to mark what is done reference to those who are 66 working out their amiss," that he will not refuse the returning salvation with fear and trembling," according prodigal, nor reject the worst of criminals, upto the direction of the Gospel. Not but that on their sincere repentance: that the thief upwe are to intermix with this fear an entire love on the cross is a demonstrable proof of this, and affection to God, to the utmost of our and a standing example to prevent the greatpowers. est sinner from despair: that if God is so mer

3. Some very pious but unhappy persons, ciful and condescending to the vilest transgresare grievously tormented with wicked and blas-sors, much rather may we hope to be pardonphemous thoughts, so as to fall under the great-ed for our weakness and infirmities: for he est agonies of mind; and often to be so near" knoweth whereof we are made, he remem. distraction, as to choose death rather than life. bereth that we are but dust :" nay, he hath For the relief and comfort of these, the mi-assured us, that he "will not break the bruisnister should suggest to them, that such horrid ed reed, nor quench the smoking flax :" that and frightful thoughts are either occasioned all sins shall be forgiven the sons of men, exthrough melancholy prevailing over their spi- cept one, which is the sin against the Holy rits, and disordering the frame of their minds; Ghost; "the sin unto death," as Saint John or else from the malice of the devil, and the calls it. spirits of darkness, who do all they can to shake But that no man commits a sin against the our faith, and to imbitter the Christian life. Holy Ghost, if he be afraid he hath, or desires If to the former we ascribe such horrid that he may not; for such penitential passions thoughts, they may be comforted upon assur-are against the very nature and definition of ance, that they will not be imputed to them as that sin: that although forgiveness of sins is their sin, any more than a fever or any bodily consigned to us in baptism, and baptism is but distemper will, which they did not willingly once; yet, forgiveness of sins being the speciprocure, and which they have tried all means al grace of the Gospel, it is secured to us for our life, and ebbs and flows according as we

to remove.

If to the latter, they may be encouraged discompose or renew the performance of our rather to rejoice; as nothing is a greater sign baptismal vow; therefore it is certain, that no of their being high in the favour of God, than man ought to despair of pardon, but he who when they are under the most violent tempta- hath voluntarily renounced his baptism, or tions of the devil. "My brethren, count it willingly estranged himself from that coveall joy," saith St. James, "when ye fall into nant: that if it were not so, then all preachdivers temptations ;" chap. i. 2. To that ef- ing and prayers were in vain, and all the confect, they may be taught to consider, that the ditions of the Gospel invalid, and there could way to heaven is justly said to be by the gates be no such thing as repentance, nor indeed of hell: that the "same afflictions are accom- scarce a possibility of any one's being saved, plished in their brethren which are in the if all were to be concluded in a state of damworld," who in various kinds are tempted of nation, who had committed sin after baptism. the tempter; 1 Peter v. 9: that Satan "de- To have any fears, therefore, on this acsired to have St. Peter to sift him as wheat;" count, were the most extravagant madness: Luke xxii. 31: that our Saviour himself was for Christ "died for sinners," and "God hath tempted by him, and the best of men have al- comprehended all under sin, that" through ways been most obnoxious to his malice; and him "he might have mercy upon all;" Rom. that to live in carnal security, without any xi. 32. And it was concerning baptized Chrismolestations from him, is the most dangerous tians, that Saint John said, “If any man state that the being so much concerned and sin we have an Advocate with the Father, and afflicted at such evil thoughts, is a certain ar- He is the propitiation for our sins;" and congument of a good disposition, since the wick-cerning lapsed Christians, Saint Paul gave ined and profane are rather pleased than tor-struction, that "if any man be overtaken in mented with them. a fault, ye which are spiritual restore such a

Arguments of this kind are the most proper man in the spirit of meekness, considering lest to be offered to such unhappy persons: but in ye also be tempted." The Corinthian Chriscase their faith and hope be totally overcome tian committed incest, and was pardoned: and by the devil, and they fall into direct despair, Simon Magus, after he was baptized, offered