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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, from 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 into 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 finds 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 over-weening thoughts of the presumptuous.
Considerations against Presumption.
AND here, let the bold and arrogant sinner further 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 guard 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 out cries or exclamations 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 hands 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 forever.
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.
OUR Father, which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. forgive us our trespasses, as we forgive them that trespass
against us. And lead us not into temptation; but deliver us from evil. Amen.
Min. O Lord, save thy servant,
Ans. Which putteth his trust in thee.
Min. Send him help from thy holy place;
Ans. And evermore mightily defend him.
Min. Let the enemy have no advantage of him;
Min. Be unto him, O Lord, a strong tower,
Ans. From the face of his enemy.
Min. O Lord, hear our prayers:
Ans. And let our cry come unto thee.
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