i Be oi . Sealy , : ; a MacLeod Bannalyne tse J Pik DUKE UNIVERSITY DIVINITY SCHOO LIBRARY ; . er = gy 5 ‘ + / 1 ye y * ps ; ‘ , - ‘ i ‘ d ; or. ‘ os - * . ca ~ x % 4 3 Oger: \ ¥ ‘ . . » s ~ - a . a .. igs § ‘ . <é 4 Es th * - - ‘i s va ) q o ’ . ‘ 4 " x AK . en 5 . ’ - ¥ Poe . : ‘ - ¥ » ae ‘ ; Ws 3 ; 4 : , j | ee fp Sir F-Berkelen Milne Bart. . ‘ SERMONS TRACTS, BY THE LATE REV. WILLIAM PALEY, D. D. “ARCHDEACON OF CARLISLE, SUBDEAN OF LINCOLN, S86. &. | LONDON: PRINTED FOR J. FAULDER, NEW BOND- e STREET. - CONTENTS. A Defence of the Considerations on the Propriety of requiring a Subscription to Articles of Faith, . an Reply toa late Answer from the Clarendon LESS" Meee, AE RE e Lowe OEE page 1 Caution recommended in the Use and Application of Scripture Language-—A Sermon, preached July 17,1777, in. the Cathedral Church of Car- liste, at the Visitation of the Right Reverend . Edmund Lord Bishop of Carlisle. ....... 45 _ Advice, addressed to the Young Clergy of the Diocese of Carlisle, in a Sermon preached at a general Ordination, holden at Rose Castle, on Sunday, SED SS 1 IRI OT ea Wee ob 61 A Distinction of Orders in the Church defended upon principles. of public Utility, in a Sermon preached in the Castle-Chapel, Dublin, at the Consecration of John Law, D. D., Lord Bishop of Clonfert and Kilmacduagh, September 21, BS 2a a orca! ee piine! ot aes SSM BUTS oc Ss $l Preaching :—A Charge, delivered to the Clergy of the Diocese of Carlisle, in the Fear 17190 . : . 101 Dangers incidental to the Clerical Character stated, in a Sermon, preached before the University of Cambridge, at Great St. Mury’s Church, av : CONTENTS. on Sunday, July 5, being Commencement Sunday A NRE Ore page 131 A Sermon, preached at the Assizes at Durham, July 29, 1195; and published at the Request of the Lord Bishop, the Honourable the Judges of . Assize, and the Grand Jury ... 1. ves ae 155 Reasons for Contentment, addressed to the Labour- ing Part of the British Public ..... . ose 117 The Young Christian instructed in Reading, and . in the Principles of Religion.— Compiled for the Use of the Sunday Schools in Carlisle .. . . 199 THE CLERGYMAN’S COMPANION IN VISITING THE SICK. The Manner.of Visiting The Sick. Sect: I.’ Assistance that is to be given to sick and dying Persons by the Ministry of the Crensy) MyiyoM ey) yN at TRS - 287 Sect. Il. Rules for the Manner of Visiting the Si6k- 6 BBY, JO A, PA aise 288 Sect, Wl. Ofinstructing the sick Man i the Nature of Repentance and Confession of his Sins 9% I cold: ae - 292 Arguments. and Exhortations to move the sick Man to Repentance and Confes- ston of Wis Sits. \8,. \o 293 Arguments and general Heads of Dis- course, by way of Consideration, to awaken a stupid Consctence and the cureless Simmer. wo.c. 6s 2 ae 303 Secr.1V. Of applying spiritual Remedies to the unreasonable Fears and Dejections of the Sooke 0) Pi. MOG Oe 313 Considerations to be offered to Persons under religious Melancholy... ... . 315 - An Exercise against Despair... . ... . 321 CONTENTS. ° re Sect. V. Considerations against Presumption; page 329 The Order for the Visitation of the Sick. . . 333 The Communion of the Sick . .-.. . . . 345 Proper Collects that may be used with any of the Moramedswa? (he Mek or. a) oui hee, Gt a 363 Prayers for the Sick ; viz. A general Prayer for the Acceptance of our Devo- SIE We ihe 1 lala aaa ie ge ey aD 368 Particular Prayers for the Sick. 2... . 369—373 A larger Form of Prayer for the Sick ....... 373 meaper Esilins for the) Sick. ve : acOtrawgdiay gn a's. Be ai 9 eer kp ee a é . - . re -t a : > ae u ; yy a Lie targus Mt! Do Sa ETERS OR ORR ‘Or Ko. 1 L a o he | } ‘i , ; x, ¢ , ? + Petey Leh | ’ NA ay Reh ee eT eh re he a See we athe ais Pane - ‘ a z Se aps | = f c j i a ‘ - e . Tue fair way of conducting a dispute, is to exhibit one by one the arguments of your opponent, and with each argument the precise and specific answer you are able to give it. If this method be not so com- mon, nor found so convenient, as might be expected, the reason is, because it suits not always with the designs of a writer, which are na more perhaps than to make a book; to confound some arguments, and to keep others out of sight; to leave what is called an impression upon the reader, without any care to inform him of the proofs or princi- ples by which his opinion should be go- verned. With such views it may be con- , ‘sistent to dispatch objections, by observing of some “ that they are old,’ and Hore: fore, like certain drugs, have lost, we may suppose, their strength; of -others, that “ they have long since received an answer :” BQ & which implies, to be sure, a confutation: to attack straggling remarks, and decline the main yeasoning, as “ mere declamation;” to pass by one passage because it is “ long- winded,” another because the answerer “* has neither leisure nor inclination to enter into the discussion of it ;” to produce extracts and quotations, which taken alone, imperfectly, if at all, express their author’s meaning; to dis- miss a stubborn difficulty with a “ reference,” which ten to one the reader never looks at: and, lastly, in order to give the whole a cer- tain fashionable air of candour and modera-. tion, to make a concession* or two which no- body thanks him for, or yield up a few points which it is no longer any credit to maintain, How far the writer with whom we have to do is concerned in this description, his readers will judge; he shall receive, however, from us that justice which he has not shown the au- thor of the “ Considerations,” to have his ar- guments fully and distinctly stated and ex- amined. After complaining, as is usual on these oc- * Such as, that “ if people keep their opinions to themselves, yo man will hurt them,” and the like. Answer, p. 45, 5 easions, of disappointment and dissatisfac- tion; the answerer sets out with an argu- ment which comprises, we are told, ina “ nar- row compass,” the whole merits of the ques- tion betwixt us: and which is neither more nor less than this, that “‘ it is necessary that those who are to be ordained teachers in the church should be sound in the faith, and con- sequently that they should give to those whe ordain them some proof and assurance that they are so, and that the method of this proof should be settled by public authority.” Now the perfection of this sort of reasoning is, that it comes as well from the mouth of the pope’s professor of divinity in the university of Bo- logna, as from the Clarendon press: A church has only, with our author, to call her creed the “ faithful word,” and it follows from Scrip- ture that “ we must hold it fast.” Her dissa- tisfied sons, let her only denominate as he does*, “ vain talkers and deceivers,” and St. Paul himself commands us to “ stop their mouths.” - Every one that questions or op- poses her decisions she pronounces, with him, a heretic, and “a man that is a heretic, after the first and second admonition, reject.” Tn like manner, calling her tenets “ sound doc- * Page 18. 6 trine,” or taking it for granted that they are so (which the conclave at Rome can doas well as the convocation at London), and “ sound- * ness in the faith being a necessary qualifica- tion in a Christian teacher,” there is no avoid- ing the conclusion, that every “ Christian teacher” (in, and out of the church too, if you can catch him, “ soundness in the faith” be- | ing alike “‘ necessary” in all) must have these tenets strapped about his neck by oaths and subscriptions. An argument which thus fights in any cause, or on either side, deserves no’ quarter. I have said, that this reasoning, and these applications of Scripture are equally competent to the defenders of popery—they are more so, The popes, when they assumed: the power of the apostles, laid claim also to their infallibility; and in this they were con- sistent. Protestant churches renounce with. all their might this infallibility, whilst they apply to themselves every expression that de- scribes it, and will not part with a jot of the authority which is built upon it. But to re- turn to the terms of the argument. “ Is it necessary that a Christian teacher should be sound in the faith?” 1. Not in nine instances out of ten to which the test is now extended. Nor, cf 2. If it were, is this the way to make him so?) there being as little prebability that the determinations ‘of a set of men whose good fortune had advanced them to high stations in the church should be right, as the conclu- sions of private inquirers. Nor, 3. Were they actually right, is it possible to conceive how they can, upon this author’s principles, produce the effect contended for? Since“ we set them not up asa rule of faith* ;” since “ they do net decide matters. for us, nor bind them upon us ;” since * they tie no man up from altering his opinion,” are “‘ no ways inconsistent with .the right of private judge- ment,” are, ina word, of no more authority than an old sermon; nor consequently, much more effectual, either for the producing or se- curing of * soundness in the faith.” _ The answerer, nottrusting altogether to the strength of his‘ argument,” endeavours next to avail himself of a “concession” which he has gained, he imagines, from his adversary, and which he is pleased to look upon “ as in amanner giving up the main point.” Our busi- ness, therefore, will be to show what-this con- * P, 10, HH, 13, 29. 8 cession, as he calls it, amounts to,and wherein it differs from the “ main point,” the requi- _ sition of subscription to established formula- ries. It is objected to the Articles of the church of England, that they are at variance with the actual opinions both of the governors and members ofthat church; so much so, that the men who most: faithfully and explicitly maintain these articles, get persecuted for their singularity, excluded from orders, driven from universities, and are compelled to preach the established religion in fields and conventicles. Now this objection, which must cleaye to every fixed formulary, might, we conceive, be re- moved if a test was substituted, supposing any ‘test. to be insisted: upon, which could adapt it- self to-the opinions, and keep pace with the improvements, of each succeeding age.. This, in some measure, would be the case if the go- vernors of the church for the time being, were authorized to receive from candidates for or- ders declarations of their religious principles in their own words, and allowed, at their discre- tion, to‘admit them into the ministry. Bishops being’ taken out of the lump of the commu- nity will generally. be of the same leaven, and partake, both of the opinions and moderation of the times they live in. This is the most that can be made of the concession, and how this 9 gives up the “ main point,” thing, it is not easy to discover. or indeed any The next paragraph of the Answer attacks the account which the Considerations have given of the “ rise” and“ progress” of the cus- tom. in question, “ the reverse of which,” the answerer tells us, “ is the truth,” and by way of proof gives his own account of the eet which, so far from being the “ reverse,” is in effect, or very nearly, the same. - The reader shall see the two accounts side by side, and is desired to judge whether the author of the Considerations, so far from being confuted in this point, is even contradicted. « The protestants, aware how greatly they were mis- represented and abused, be- gan to think it necessary to repel the various calumnies ‘that had been cast upon ‘them, by setting forth some public Constitutions or Con- fessions, as _a declaration of their faith and worship. And to make such declara- tion still more authentic, they likewise engaged them- selves in a mutual bond of conformity to all these con- “ As some who set up for reformers, had broached many erroneous and pesti- lent doctrines; the Luther- ans first, and, after their example, other “protestant churches, thought fit to draw up Confessions of Faith. And this they did partly to acquit themselves of the scandal of abetting wild and seditious enthusiasts, ard de- claring what were their real doctrines; -partly («shserve how tenderly this is intro- 10 stitutions.” Considerations, duced) to prevent such en- page 6. thusiasts on the one hand, and popish emissaries on the other, from intruding them- e Into the ministry.” nswer, pages 6, 7. | Now were the “ orig in” of a custom of more consequence than it is toa question concern- ing the “propriety” of it, can any one doubt who credits even the answerer’s own account, but that the motive assigned in the Consider- ations both did exist, and was the principal motive? There is one account, indeed, of the * origin” of this custom which, were it true, would directly concern the question. “ This practice,” our author tells us in another part of his Answer*, “ is said to be derived from the apostles themselves.” 1 care not what. “ is said.”-—It is impossible that the practice com- _ plained of, the imposition of articles of faith by “fallible” men, could originate from the « apostles,” who, under the direction by w'hich they acted, were “infallible.” * Page 19. + How acreed isto be made, as the Considerations recom- men 4, in which all parties shall agree, our author cannot unde rstand. I will tell him how; by adhering to Scripture terms :: and this will suit the best idea of a Creed (a summary or co) apendium of a larger volume), and the only fair 40 a - Of one 'y instruction. It is observed in the Considerations, that the multiplicity of il ‘But this practice, from whatever ** root of bitterness” 1t sprung, has been one of the chief causes, we assert, of the divisions and di- stresses which we read of in ecclesiastical history. The matter of fact our author does not, because he cannot, deny. He rather chooses to insinuate that “ such divisions and disturbances were not owing to the governors of the church, but to the perverse disputings of heretics and schismatics.” He must know, that there is oppression as well as resistance, provocation as well as resentment, abuse of power as well as opposition to it; and it is too much to take for granted, without one syl- lable of proof, that those in possession of power have been always in the right, and the propositions contained in the 39 Articles is alone sufficient to show the impossibility of that consent which the Church supposes and requires.—Now, what would any man guess is the answer to this? Why, ‘* that there are no less than three propositions in the very first verse of St. John’s Gospel.” Had there been “‘ three thousand” it would have been nothing to the purpose; where propositions are received upon the au- thority of the proposer, it matters not how many of them there are; the doubt is not increased with the number; the ‘same reason which establishes one establishes all. But is this the case with a system of propositions which derives no eyi- dence from the proposer? which must each stand upon its own Separate and intrinsic proof?—We thought it necessary to oppose note to note in the place in which we found it, though neither here nor in the Answer is it much connected With the text. ; 12 those who withstood them in the wrong. “ Divisions” and “ disturbances” have in fact, and in all ages, arisen on this account, and it is a poor shift to say, because it may always be said, that such oniy are chargeable with these mischiefs as refused to submit to what- ever their superiors thought proper to im- pose*. | Nor is it much better when he. tells us, ‘that these subtilties of metaphysical debate, which we complain of in our Articles, were in- troduced by the. several heretics of. those times;” especially as it is evident that who- ever first introduced, it is the governors of the church who still continue them. But ourauthor cannot conceive whatall this, as fe at: to “ creeds” only and “ confes- . sions;” to the “ terms of communion, . ’ rather * The following sentiment of our author is tog curigus to be omitted; ‘ Possibly too he (the author of the Considera- tions) may think that insurrections and rebellions in the state are not owing td the unruliness of factious subjects, but to kings and rulers; but most reasonable men, I believe, will think otherwise.” A common reader may think this obser- vation of the-answerer a little beside the question. But the answerer may say, with Cicero and Dr. King, “ Suscepto ne- gotio, majus mihi quiddam proposui, in quo meam in Rem-. publicam voluntatem populus perspicere posset.”—Notto to Dr. K.’s Oration in 1749. 18 than-of admission into the ministry, is to the purpose. Will he then give up “ creeds” and ** confessions?” or will his church thank him for it if he does? a church, which, by trans- fusing the substance of her Articles into the form of her public wor ship, has in effect made the “* terms of communion’ ‘ and of admission into the ministry the same. This question, _ hike every other, however naked you may strip it by abstraction, must always be considered with a reference to the practice you wish’ to reform. | The author of the Considerations contends very properly that it is one of the first duties a Christian owes to his Master “ to keep his mind open and unbiassed” in religious inqui- ries. . Can aman be said to do this, who must bring himself to assent to opinions proposed by another? who enters into a profession where both his subsistence and success depend upon his continuance ina particular persuasion? In answer to this we are informed, that these Ar- ticles are no “ rule of faith” (what, not to those who subscribe them?); that “ the church goprives no man of his right of private judge- ment’ (she cannot—she hangs, however, @ dead weight upon it); that it is a “ very un- fair state of the case to call subscription a de- 14 claration of our full and final persuasion im matters of faith ;” though if it be nota “ fall” persuasion, what is it? and ten to one it will be “ final,” when such consequences attend a change, That “no man is hereby tied up. from impartially examining the word of God,” i.e. with the “ impartiality” of a man who must “ eat” or “ starve,” according as the ex- amination turns out ; an “ impartiality” so sus- pected, that a court of justice would not re- ceive his evidence under half of the same in- _ fluence; “* nor from altering his opinion if he finds reason so to do;” which few, I conceive, will “ find,’ when the alteration must cost them so dear. Ifone could give credit to our author in what he says here, and in some other passages of his Answer, one would suppose that, in his judgement at least, subscription restrained no man from adopting what opinion he pleased, provided “ he does not think him- self bound openly to maintain it:” that “ men may retain their preferments, if they will but keep their opinions to themselves.” If this be what the church of England means, let her say so. This is indeed what our author ad- mits here, and yet from the outcry he has afterwards raised against all who continue in the church whilst they dissent from her Arti- cles, one would not suppose there was @ par- AD .. _don left for those, who “ keep even to them- selves an opinion” inconsistent with any one proposition they have subscribed, . The fact is, the gentleman has either shifted his opmion in course of writing the Answer, or had put down these assertions, not expecting that he should have occasion afterwards to contradict them. It seemed to add strength to this objection that the judgement of most thinking men be- “img in a progressive state, their opinions of course must many of them change; the evil and iniquity of which the answerer sets forth with great pleasantry, but has forgot at the same time to give us any remedy for the ‘mis- fortune; except the old woman’s receipt, to leave off thinking for fear of thinking wrong. But our church “ preaches,” it seems, “ no other Gospel than that which she received,” nor‘ propownds any other Articles for Gos- pel,” nor “ fixes any standards or criterions of faith, separate from this Gospel; and so she herself fully declares;” and we are to take her word” for it, when the very complaint is, that she has never ‘‘acted” up to this declara- tion, but in direct contradiction to it. When - ghe puts forth a system of propositions con- 16 , ceived in a new dialect, and in unscriptural terms; when she ascribes to these the same evi dence and certainty as to Scripture itself, or decrees and acts as if they were equally evi- dent and certain, she incurs, we apprehend, the charge which these expressions imply. She claims indeed “ authority in controversies of faith,” but “ only so far,” says her apologist, as ‘* to judge for herself what shall be her own terms of communion, and what qualifications she shall require in her own ministers.” All which, in plainer English, comes to this; that two or three men betwixt two and three centuries ago, fixed a multitude of obscure and dubious propositions, which many mil- lions after must bring themselves to believe, before they be permitted to share in the pro- vision which the state has made (and to which all of every sect contribute) for regular oppor- tunities of public worship, and the giving and receiving of public instruction. And this our author calls the magistrate’s ‘“ judging for himself*,” and exercising the “ same right as all other persons have to judge for themselves.” For the reasonableness of it, however, he has nothing to offer, but that it “ is no more than what other churches, popish” too, to strength- * P28, 17 en the argument, “as. well as protestant;” have done before. He might have added, see- ing “ custom” is to determine the matter, that it has been “ customary” too from early ages. for Christians to anathematize and burn each other for difference of opinion in some points of faith, and for difference of practice in some points of ceremony. We now accompany the learned answerer to what he is pleased to call the “ main ques- tion,” and which he is so much “ puzzled to keep in sight.” The argument* in favour of subscription, and the arbitrary exclusion’ of men from the church or ministry, drawn from the nature of a society and the rights inci- dental to society, our author resigns to its fate, and to the answer which has been given it in the Considerations. He contends only, that the conduct of the apostles in admitting the eunuch and the centurion upon a general pro- fession of their faith in Christ, “has nothing to do with the case of subscription,” as they were admitted, not into the ministry, but only * What would any man in his wits think of this argument, if upon the strength of it they were to make a law, that none but red-haired people should be admitted into-orders, or even ame churches. Cc 18 the communion of the church, Now, in the first place, suppose the eunuch or centurion had taken upon theni, as probably they did, to teach Christianity, would they have been inhibited by the apostles as not having given sufficient “ proof or assurance of their sound- ness in the faith ?’ And if not, what becomes of the necessity of such “ assurances” from a Christian teacher?” In the second place, sup- ose you consider the church as one society, and its teachers as another, is it probable that these who were so tender in keeping any one out of the first, would have thought the argu- ment we were encountering, or any thingoelse, a pretence for a right of arbitrary exclusion from the latter? The case of Cornelius, ‘says our author, is “extraordinary ; while St. Peter was preaching to him the Holy Ghost fellupon all them which heard the word.” 'And 38 not this author ashamed to own, that!any are excluded from the communion, or even’ mini- stry, of the church, who would have been en- ‘titled by their faith “ to the es of ~~ oo Ghost?” fn ~The answerer in the next paragraph ac- knowledges, that to admit converts into the church upon this one article of faith, ‘that 19 Jesus is the Messiah, was indeed the practice of the apostles*; but then he tells us, what must - sound a little odd to a Christian ear, and comes the more awkwardly from thisauthor, whoni, if you turmover a page, you will find quoting the ** practice of the apostles” with avengeance? he: tells-us, I say, “* that no argument can be ‘drawn from the: practice of the apostles +.” Now with regard to the “ practice of the apo- stles,” and the application of it to ourselves, the case seems to be this (the very reverse; observe, of our author’s rule), that we are al- ways bound not “ to go beyond” the prece- dent, though, for want of the same authority, we may not always “advance up to it.” It surely.at least becomes'us to be cautious of “ proceeding,” where they, in the plenitude * Although the question, whether to believe that J esus is the Messiah, be not the only necessary article of faith, is a question in which we have no concern; our author, with the best inclination in the world, not being able to fix such ‘an opinion upon us. Yet I cannot help observing, that he has put two of the oddest constructions upon the terms of the pro- positions that ever entered into the fancy of man to conceive. One is, which you may be sure he intends for his adversaries*, “that it is necessary to believe Jesus to be a true prophet, yet not necessary to believe one doctrine that he has taught.” The other, which he meant for himself, is that “by the Mes= siah, we are to understand the only begotten Son. of God anointed, and sent by the Father to make propitiation for the sins of the whole world.” + Page 16, * Page 16, cy 20 of their commission, thought proper to “¢ stop.” | It is alleged in the Considerations, that an- nexing emoluments to the profession of par- ticular opinions, is a strong and dangerous in- ducement to prevarication ; and the danger is the greater, as prevarication in one instance has a tendency to relax the most sacred obli- gations, and make way for perfidy in every other. But “ this,” it seems, “ has nothing’ to do with the question*.” Why it is the very question, Whether the magistrate ought to confine the provision he makes for religion to those who assent, or declare their assent, to a particular system of controverted divinity; and this is one direct objection against it. But “ must the magiStrate then,” exclaims our alarmed adversary, “ establish no tithes, no rich benefices, no dignities, or bishoprics?” As many as he pleases, only let him not con- vert them into snares and traps by idle and unnecessary conditions. ‘“* But must he ad- mit all persons indiscriminately to these ad- vantages?” The author of the Considerations has told him, that he may require conformity to the liturgy, rites, and offices he shall pre- * Pages 19, 20. 21 scribe: he may trust his officers with a discre- tion as to the religious principles of candidates for orders, similar to what they now exercise with regard to their qualifications; he may censure extravagant preaching when it “ ap- pears;” precautions surely sufficient either to keep the “‘ wildest sectaries” out of the church, or prevent their doing any mischief if they get in. The exclusion of papists is a separate con- sideration. The laws against popery, as far as they are justifiable, proceed upon principles with which the author of the Considerations has nothing todo. Where, from the particu- lar circumstances of a country, attachments and dispositions hostile and dangerous to the state, are accidentally or otherwise connected with certain opinions in religion, it may be necessary to lay encumbrances and restraints upon the profession or propagation of such opinions. Where a great part of any sect or religious order of men are enemies to the con- stitution, and you have no way of distinguish- ing those who are not so, it is right perhaps to fence the whole order out of your civil and religious establishment: it is the right at least -of self-defence, and of extreme necessity. But even this is not on account of the religious opinions themselves, but as they are probable marks, and the only marks you have, of de- 22 signs and principles which it is necessary to disarm. I would observe, however, that in proportion as this connexion between the eivil and religious principles of the papists is dis- solved, in the same proportion ought the state to mitigate the hardships and relax the re- straints to which they are made subject. _ If we complain of severities, of pains and penalties, the - answerer cannot discover “whom or what we mean:” and lest his reader should, by a figure extremely well known in the craft of controversy, he proposes a _ string of questions in the person of his adver- sary, to which he gives his own peremptory | and definitive no*. We will take a method, not altogether so compendious, but, we trust, somewhat more satisfactory. We will repeat the same questions, and let the church and state answer for themselves. First then, «© Does our church or our government in- flict any corporal punishment, or levy any fines or penalties on those who will not com- ply with the terms of her communion?” ——“ Be it enacted, that all and every person or per- sons that shall neglect or refuse to receive the * Page 2h. ; 23 sacrament of the Lord’s Supper according to the usage of the church of England, and yet, after such neglect or refusal, shall execute any office or offices, civil or military, after the times be expired wherein he or they ought to have taken the same, shall, upon conviction thereof, besides the loss of the office, forfeit the sum of five hundred pounds*:” Stat. 25 Car. II. c. 2. Now, although starving be no corporal punishment,” nor the loss of all a man has a “ fine,” or “ penalty,” yet depriv- ing men of the common benefits of society, and rights even of lay subjects, because “ they will not comply with the terms of church communion,” is a “ severity” that might have deserved from our author some other apology besides the mere suppression of the fact. rity, tat 2. “ Doth it deny them the right or privi- lege of worshipping God in their own way?”— Whoever shall take upon him to preach or teach in any meeting, assembly, or conven- ticle, and shall thereuf be convicted, shall forfeit for the first offence twenty pounds, and for every other offence forty pounds ;” i] .* This and the Corporation Act, an otherwise excellent person calls the laws which secure both our civil and religious liberties. Blackstone’s Comm. vol. iv. p. 432. 24 Stat. 22 Car. II. c. 1—‘* No person shall - presume ‘to consecrate or administer the sa- crament of the Lord’s Supper before he be or- dained priest, after the manner of the church of England, on pain of forfeiting one hundred pounds for every such offence:” Stat. 13 & 14 Car. II. c. 4. These laws are in full force against all who do not subscribe to the 39 Ar- ticles of the church, of England, except the 34th, 35th, and 36th, and part of the 20th. Article. 3. “ Are men denied the liberty of free de- bater’—“ If any person, having been edu- cated in, or at any time having made profes- sion of, the Christian faith within the realm shall by writing, printing, teaching, or ad- vised speaking, deny any one of the Persons of the Holy Trinity to be God—he shall for the first offence be disabled to hold any office or employment, or any profit appertaining thereto; for the second offence shall be dis- abled to prosecute any action or information in any court of law or equity, or to be guar- ~ dian of any child, or executor or administra- tor of any person, or capable of any legacy or deed of gift, or to bear any office for ever within this realm, and shall also suffer impri- sonment for the space of three years from the 25 time of such conviction:” Stat. 9 & 10 Wil. Ill. c. 32. It has been thought to detract considerably from the pretended use of these subscriptions, that they excluded none but the conseien- tious; a species of men more wanted, we con- . ceive, than formidable to any religious esta- blishment. This objection applies equally, says our answerer*, to the “ oaths of allegi- ance and supremacy ;” and so far as it does apply, it ought to be attended to; and the truth is, these oaths might in many instances be spared without either danger or detriment to the community. There is, however, an es- sential difference between the two cases: a scruple concerning the oath of allegiance im- plies principles which may excite to acts of hostility against the state; a scruple about the truth of the articles implies no such thing}. Our author, good man, “ is well persuaded, that the generality of the clergy, when they offer themselves for ordination, consider seri- * Page 22: + The answerer might have found a parallel below in some ether oaths, which he does not care to speak of, viz. the case ef college statutes, page 34 of the Considerations. 26 ously what office they take upon them, and firmly believe what they subscribe to.” Iam persuaded much otherwise. But as this is a “‘ fact,” the reader, if he be wise, will neither take the answerer’s word for it nor mine; but form his’own judgement from his own obser- vation.’ . Bishop Burnet complained above 60 years vgo, that “ the greater part,” even then, ‘* subscribed the Articles without ever examining them*, and others did it because they must do it.” Is it probable, that in point either of seriousness, or hrreip the clergy are much mended since? The pleas offered in support’ of this ‘prac- tice of subscription come next to be consi- dered.’ ‘ One of these is drawn from the sa- ered writings being capable of such a variety of senses, that men of widely different persua- sions shelter themselves under the same forms of expression.” Our author, after quarrelling with this representation of the plea, gives his’ readers in its stead, a long quotation from the archdeacon of Oxford’s Charge}. What he © is to gain by the change, or the quotation, I * Burnet's History of his Own Times. Conclusion. + See this whole Charge answered in the London Chronicle by Priscilla) The Lord hath sold Sisera into the hand of a woman! ; = 27 cannot perceive, as the same Ist query still re- curs, “ Is it true, that the Scriptures are in reality so indifferently interpreted 1 in points of real consequence?” In answer to which, the archdeacon of Oxford, we are told, ‘ has showr that points of real consequence are dif- ferently interpreted,” and“ the plainest texts explained’ away,” and has “ instanced im the first chapter of St. John’s Gospel.” The plea ‘we conceive is not much indebted to the arch- deacon of Oxford. But be these Scriptures, interpreted as they will, each man has still a right to mterpret them for himself. . The church’ of Rome, who always pushed her con- clusions with a courage and consistency un- known to the timid patrons ofiprotestant im- position, saw immediately that as the laity had no right to interpret the Scriptures, they could have no occasion to read them, and therefore very properly locked them up from the intrusion of popular curiosity. Our author cites the above-mentioned query from the Considerations as the first query which would lead his reader to expect a second. The reader, however, may seek that second for himself, the answerer is not obliged to pro- duce it—it stands thus. Suppose the Scrip- tures thus variously interpreted, does sub- 28 scription mend the matter? The reader too is left to find an answer for himself. The next, the strongest, the only tolerable plea for subscription is, “ that all sorts of pes- tilent heresies might be taught from the pul- pit, if no such restraint as this was laid upon the preacher*.” How far it is probable that this would be the consequence of removing the subscription, and by what other means it might be guarded against, has been hinted already, and will again be considered in an- other place. We will here only take notice of one particular expedient suggested in the Considerations, and, which has often, indeed elsewhere been proposed, namely, “ that the church, instead of requiring subscription be- fore-hand, to the present, or to any other Ar- ticles of faith, might censure her clergy af- terwards, if they opposed or vilified them in their preaching.” The advantage of which scheme above the present is manifest, if it was only for this reason, that you distress and corrupt thousands now, for one that you would ever have occasion to punish. Our author, nevertheless, ‘* is humbly of opinion * Page 26, 29 that it is much better to take proper precau- -tions before-hand:”’ he must, with all his “humility,” know that when it has been pro- posed to take proper precautions of the press, by subjecting authors to an zmprimatur be- fore publication, instead of punishment after it; the proposal has been resented, as an open attack upon the rights and interests of man- kind. The common sense and spirit of the na- tion could see and feel this distinction and the importance of it, in the case of publishers; and why preachers should be left in a worse situation it is not very easy to say. The example of the Arminian confession is, upon this occasion, recommended by the author of the Considerations; a confession which was compiled for the edification and in- struction of the members of that church, without peremptorily insistmg upon any one’s assent to it. But it is the misfortune of the Arminian to be no national church—the mis- fortune, alas! of Christianity herself in her purest period; when she was under the go- vernment of the apostles; without allianee with the states of this world ; when she com- _ posed, nevertheless, a church as real, we con- ceive, and as respectable, as any national church that has existed since. i 30 Our author, who can much sooner make a . . ‘ ¢ distinction than see one, does not compre- “hend, it seems, any difference between con- fessions of faith and preaching, as tothe use of unscriptual terms. Did a preacher, when he had finished his sermon,.call upon his con- | gregation to subscribe their names and assent to it, or never to come more within the doors of his church; there would, indeed, be some sort of resemblance. betwixt the two cases: but as the hearers are at liberty to beheve their preacher or noy as they see, or-he produces, | reasons for what he says; there cam./be, no harm, and there is a manifest utility, in trust- ing him with the liberty of explaming his own meaning in his own terns. We now come, and with the tenderest re- gret, to the case of those who continue 1m,the church without being able to reconcile to their belief every proposition imposed upon them by subscription; over whose distress our author is pleased to indulge a wanton and ungenerous triumph. They had presumed, it seems, that it was some apology for their conduct, that they sincerely laboured to ren der to religion their best services, and thought their present stations the fairest opportunities of. performing it. This may not, perhaps, » 31 amount to a complete, vindication; it’ cer- tainly does not fully satisfy even their own scruples; else where would be the cause of complaint ? What need of relief, or what rea~ son for their petitions? It might have been enough, however, to have exempted them from being absurdly and indecently compared with faithless hypocrites, with Papists, and Jesuits, who, for other purposes, and . with even opposite designs, are supposed to creep into the church through the same door. For the fullest and fairest:representation of their case, I refer our author to» the ‘excellent Hoadly ; or, ‘as Hoadly possibly may be no book in our author’s library, will it provoke his “ raillery” to ask, what he thinks might be the consequence, if all were at once to withdraw themselves from the church who were dissatisfied with her doctrines? Might not the church lose, what she can ill spare, the service of many able and industrious mi- nisters? Would those she retained, be such as acquiesced in her decisions from 1 inquiry and conviction? Would hot many or most of them be those who keep out of the way of religious scruples by lives. of secularity and volup- tuousness? by mixing with the ‘crowd’ in the most eager of their pursuits after pleasure or advantage? One word with the answerer be- | 32 fore we part upon this head. Whence all this great inquisitiveness, this solicitude to be ac- quainted with the person, the opinions, and associates of his adversary? Whence that im- pertinent wish, that he had been “ more ex- plicit in particular with regard to the doc- trine of the Trinity?” Is it out of a pious de- sire to fasten some heresy, or the imputation of it, upon him? Is he “ called out of the clouds” to be committed to the flames*? The 40th page of the Answer introduces a paragraph of considerable length, the sum, however, and substance of which is this—that if subscription to articles of faith were remoy- ed, confusion would ensue; the people would be distracted with the disputes of their teach; ers, and the pulpits filled with controversy * We were unwilling to decline the defence of the persons here described, though the expression in the Considerations which brought on the attack, manifestly related to a different subject. The author of the Considerations speaks of “ being bound” to “keep up” these forms until relieved by proper authority; of “ ministerially” complying with what we are not able to remove: alluding, no doubt, to the case of Church Governors, who are the instruments of imposing a subscrip- tion which they may disapprove. But the answerer, taking it for granted, that “ ministerially complying” meant the com- pliance of ministers,” i.e. of clergymen officiating in their _ functions, has, by a quibble, or a blunder, transferred the passage to a sense for which it was not intended. 38 anid contradiction. Upon this “ fact” we join issue, and the more readily as this is a sort of reasoning we all understand. The extent of the legislator’s right may be an abstruse in- quiry; but whether a law does more good or harm, is a plain question which every man can ask. Now, that distressing many of the cler- gy, and corrupting others; that keeping out of churches good Christians and faithful citi- zens; that making parties in the state, by giving occasion to sects and separations in religion ; ; that these are inconveniences no man in his senses will deny. The question therefore is, what advantage do you find in the opposite scale to: balance these inconve- niences? The simple advantage pretended is, that you hereby prevent “ wrangling” and - contention in: the pulpit. Now, in the first place, lobserve that allowing this evil to be as grievous and as certain as you please, the most that can.be necessary for the prevention of it is, to enjoin your preachers as to points, silence and neutrality. In the next place, I am convinced, that the danger is gr eatly -magnified.. We hear little of these points at present in our churches and public teach- ing, and it is not probable that leaving them at large would.elevate them into more im port- ance, Or make it more worth men’s while to D 34 quarrel about them. They would sleep in the same grave with many other questions, of equal importance with themselvés, or sink back into their proper place, into’ topics of speculation, or matters of debate from the press. None but men of some reflection would be forward to engage in such subjects, and the least reflection would ‘teach a man that preaching is not the proper vehicle of controversy. Even at present, Says our au- thor, “ we speak and write what we please with impunity.” And where is the mischief? or what worse could ensue if subscription were removed? Nor can I discover aty thing in the disposition of the petitioning ‘clergy that need alarm our apprehensions. If they are impatient under the yoke, it is not froma desire to hold forth their opinions to their congregations, but that they may be «at li- berty to entertain them themselves without offence to- their consciences, or ruin to their fortunes. Our author has added, by way of make- weight to his argument, “ that many com- mon Christians,” he believes, ‘* would be greatly scandalized if you take away their creeds and catechisms, and strike out of the liturgy such things as they have always es- 35 - teemed ‘essential*.’: Whatever reason there _ maybe ‘for this belief at present,: there cer- tainly: was niuchigreater at the Reformation, as the Popish ritual, which was then “ taken away,” had’ a fascination and ahtiquity which ours-cantiot pretend to. Many were proba- bly “ seandalized” at parting with their beads and their mass-books, that lived afterwards to thank those'who taught them better things. Reflection, we hope, in some, and time, we are sure,'in all, will reconcile men to alterations established in'reason:' If there be any dan- - ger, it is from’ some of the clergy, who, with the answerer, would rather suffer the “ vine- yard” to be overgrown with “ weeds,” than * sur the ground,” or, what is worse, call these’ weeds “ the fairest flowers in the gar- den.” Such might be ready enough to raise a hue and cry against all innovators in reli- pions as * overturners of churches” and spoil- ers of temples. But’ the cause which of all others stood most in the way of the late petitions fot relief, was - af apprehension that religious institutions can- not be disturbed without awakening animosi- ties and dissensions in the state, of which no 0 " ¥ Pape 49-41. D2 . 86 man knows the consequence. Touch but re- ligion, we are told, and it bursts forth into a flame. Civil distractions may be composed by fortitude and perseverance, but neither ’ reason nor authority can control, there is nei- ther charm nor drug which will assuage, the passions of mankind called forth in the cause and to the battles of religion. We weré con- cerned to hear this language from some who, in other instances, have manifested @ con- stancy and resolution which no confusion, nor ill aspect of public affairs, could intimidate. After all, is there any real foundation for these terrors? Is not this whole danger, like the lion of the slothful, the creature of our fears, and the excuse of indolence? Was it proposed to make articles instead of removing, them, there would be room for the objection. But it is obvious that subscription to the 39 Arti- cles might be altered or withdrawn upon general principles of justice and expediency, without reviving one religious controversy, or calling in dispute a single proposition they contain. Who should excite disturbances? Those who are relieved will not; and, unless subscription were like a tax, which, being taken fromone, must be laid with additional weight upon another, is it probable that any will complain that they are oppressed, be- ‘ 37 fi cause their brethren are relieved ? or that those who are so “ strong in the faith” will refuse to “bear with the infirmities of the weak?” The few who upon principles of this sort op- posed the application of the Dissenters, were repulsed from parliament with disdain, even by those who were no friends to the applica- tion itself. The question concerning the object of wor- ship is attended, I confess, with difficulty: it seems almost directly to divide the worship- pers. But let the church pare down her ex- crescences till she comes to this question; let her discharge from her liturgy controversies unconnected with devotion; let her try what may be done for all sides, by worshipping God in that generality* of expression in which he _™ Ifa Christian can think it an intolerable thing to worship one God through one mediator Jesus Christ, in company with any such as differ from him in their notions about the metas physical nature of Christ, or of the Holy Ghost, or the like; Tam sorry for it. I remember the like objection made at the beginning of the Reformation by the Lutherans against the lawfulness of communicating with Zuinglius, and his follow- ers; because they had not the same notion with them of the elements in the sacrament, And ‘thefte was the same objec- tion once against holding communion with any ‘such as had not the same notions with themselves about the secret decrees _ of God relating to the predestination and reprobation of par- ticular persons. But whatever those men may please them- 58 himself has left some points; let her dismiss many of her Articles, and convert those. which she retains into terms of peace; let her recall the terrors she suspended over freedom of inquiry; let the toleration she allows to dissenters be made “ absolute ;” let her invite: ’ men to search the Scriptures; let her govern- ors encourage the studious and learned of all persuasions:—Let her do this—and she will be secure of the thanks of her own clergy, and, what is more, of their sincerity. A greater consent may grow out of inquiry than many at present are aware of; and the few who, after all, shall think it necessary to re= cede from our communion, will acknowledge the necessity to be inevitable ; will respect the equity and moderation of the established selves with thinking who are sure they are arrived at the per- fect knowledge of the most abstruse points, this they may be certain of, that in the present state of the church, even sup posing only such as are accounted orthodox to be joined to- gether in one visible communion, they communicate together with a very great variety and confusion of notions, either com- prehending nothing plain and distinct, or differing. from one another as truly and as essentially as others differ from them all; nay, with more certain difference with relation to the object of worship than if all prayers were directed (as bishop Bull says, almost all were in the first ages) to God or the Father, through the Son.—Hoadly’s Answer to Dr, Hare’s Sermon, 39 church,,and live in peace with all its mem- bers.. I know not whether I ought to mention, among so many more serious reasons, that even the governors of the church themselves would find their ease and account in consent- ing to an alteration.—For besides the .diffi- culty of defending those decayed fortifica- tions, and the indecency of deserting them, they either are or will soon find themselves in the situation of a master of a family, whose’ servants know more of his secrets than it is proper for them to know, and whose whispers and whose threats must be bought off at an expense which will drain the “ apostolic chamber” dry. Having thus examined in their order, and as far as I understood them, the several an- swers * given by our author to the objections * In his last note our author breaks forth into “ astonish- ment” and indignation, at the “ folly, injustice, and inde- cency” of comparing our church to the Jewish in our Saviour’s time, and even to the “ tower of Babel;” mistaking the church, in this last comparison, for one of her monuments “(which indeed, with most people of his complexion, stands for the same thing) erected to prevent. our dispersion from that grand centre of catholic dominion, or, in the words of a late celebrated castle-builder, “ to keep us together.” Ifthere be 40 against the present mode of subscription, it now remains, by way of summing up the evidence, to bring “ forward” certain other arguments contained in the Considerations, to which no answer has been attempted. It is contended, then, I. That stating any doctrine in a confession of faith with a greater degree of “ precision” than the Scriptures have done, is m effect to say, that the Scriptures have not stated it with “ precision” enough; in other words, that the Scriptures are not sufficient.— “ Mere declamation.” IL. That this experiment of leaving menat li- berty, and points of doctrine at large, has any ‘‘indecency” in such a comparison, it must be charge- able on those who lead us to it, by making use of the same terms with the original architects, and to which the author of the Considerations evidently alludes. This detached note is concluded with as detached, and no less curious, an observa- tion, which the writer thinks may be a “ sufficient answer” to the whole, namely, that the author of the Considerations “has wrought no miracles for the conviction of the answerer and his associates.” For what purpose this observation can be * sufficient,” it is not easy to guess, except it be designed to insinuate, what may perhaps really be the case, that no less than a miracle will serve to cast out that’kind of spirit which has taken so full possession of them, or ever bring them to a sound mind, and a sincere love of truth. _ 41 been attended with the improvement of re- ligious knowledge, where and’ whenever it has been tried. And to this cause, so far as we can see, is owing the advantage which protestant countries in this respect possess above their popish neighbours.— No answer. Ill. That ‘keeping people out of churches who might be admitted consistently with every end of public worship, and excluding men from communion who desire to em- brace it upon the terms that God pre- scribes, is certainly not encouraging, but rather causing men to forsake, the assem- bling of themselves together—No an- swer. IV. That men are deterred from searching the Scriptures by the fear of finding there more or less than they looked for ; that is, something imconsistent with what they have already given their assent to, and must at their peril abide by —No answer, V. That it is not giving truth a fair chance, to decide points at one certain time, and by one set of men, which had much better be 42 left to the successive inquiries of different ages and different persons.—_-No answer. VI. That it tends to multiply infidels amongst us, by exhibiting Christianity, under a form and in a system which many are dis- gusted with, who yet will not, be at the pains to inquire after any other.—No an- swer. At the conclusion of his pamphlet our au- thor is pleased to acknowledge, what few, I find, care any longer to deny, “ that there are some things in our Articles and Liturgy which he should be glad to see amended, many which he should be willing to give up - to the scruples of others,” but that the heat and violence with which redress has been pursued, preclude all hope of accommodation and tranquillity—that “ we had better wait, therefore, for more peaceable times, and be contented with our present constitution as it is,” until a fairer prospect shall appear of changing it for the better.—After return- ing thanks, in the name of the “ fraternity,” to him and to all who touch the burden of subscription with but one of their fingers, I would wish to leave with them this observa- 43 _ tion; that as the man who attacks a flourish- ing establishment writes with a halter round his neck, few ever will be found to attempt alterations but men of more spirit than pru- dence, of more sincerity than caution, of eager, and impetuous tempers; that, conse- quently, if we are to wait for improvement till the cool, the calm, the discreet part of man- kind begin it, till church governors solicit, or ministers of state propose it—I will venture to pronounce, that (without His interposition _ with whom nothing is impossible) we may re- main as we are till the “ renovation of all things.” Ris a Sony ple te: ivliod pre? tig | : rami temic ot i arose ly sh Vig me i 2 : i ytd Us r o ” L ait “ee Gh ‘ % ig 1 é , fs ' cee . =a a ‘ j - ; . > ~ ¢ hy Sei 4 ae qh ‘ . es ¥ y - 14, * YON P | % : ‘ : he * a / i. ay SAY : * y ry 4 fi q j a ; i ea A OF, oF ‘ ae Saat 2 ¥ ek ‘ ‘ vi) re , > i * ‘ cay e A f #)., i # x bs ‘ te - Vax ‘ * - i t { ’ a Bik CAUTION RECOMMENDED IN THE USE AND APPLICATION OF SCRIPTURE LANGUAGE. | A SERMON, PREACHED, JULY 17, 1777, IN THE CATHEDRAL CHURCH OF CARLISLE, AT THE VISITATION if OF THE RIGHT REVEREND EDMUND, LORD BISHOP OF CARLISLE. seiastne to's Ri nie | al ve TO THE RIGHT REVEREND EDMUND, LORD BISHOP OF CARLISLE, DISCOURSE IS INSCRIBED WITH SENTIMENTS OF GREAT RESPECT AND GRATITUDE, BY HIS LORDSHIP S MOST DUTIFUL, AND MOST OBLIGED SERVANT AND CHAPLAIN, W. PALEY. \ \ 2 PETER, 11. 15, 16. Even as our beloved brother Paul also, ac- cording to the wisdom given unto him, hath written unto you; as also in‘ all his epistles, speaking in them of these things; in which are some things hard to be under- Stood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own' destruction. — Ir must not-be dissembled that there are many real difficulties in the Christian Scrip- tures; whilst, atthe same time, more, I be- heve, and greater, may justly be imputed to certain maxims of interpretation; which have obtained authority without reason, and are re- ceived without inquiry. One of these, asI ap- _prehend, is the expecting to find, in the present circumstances of Christianity, a meaning for, or something answering to, every appellation and expression which occurs in Scripture ; or, in other words, the applying to the personal E 50 condition of Christians at this day, those ti- tles, phrases, propositions, and arguments, which belong solely to the situation of Chris- tianity at its first institution. T am aware of an objection which weighs much with many serious tempers, namely, that to suppose any part of Scripture to, be inapplicable to us, is to suppose a part, of Scripture to be useless; which seems to de- tract from the perfection we attribute to these oracles of our salvation. To this I can only answer, that it would have been one of the ‘strangest things in the world, if the writ- ings of the New Testament had not, like all other books, been composed for the apprehen- sion, and consequently adapted to the cir- cumstances, of the persons they were address- ed to; and that it would have been equally strange, if the great, and in many respects the inevitable alterations, which have taken place in those circumstances, did not vary the appli- eation of Scripture language. I design in the following discourse, to pro- pose some examples of this variation, from which you will judge, as I proceed, of the truth and importance of our general observa- tion. 51 _ First; at the time the Scriptures were writ- ten, none were baptized but converts, and ‘none were converted but from conviction, and conviction produced, for the most part, a corresponding reformation of life and man- ners. Hence baptism was only another name for conversion, and conversion was supposed. to be sincere: in this sense was our Saviour’s promise, “‘ he that believeth, and is baptized, shall be saved*;” and in the same his com- mand to St. Paul, “ arise, and be baptized, and wash away thy sins +5” this was that bap- tism, “ for the remission of sins,” to which St. Peter invited the Jews upon the day of Pentecost}; that ‘* washing of regeneration” by which, as St. Paul writes to Titus, “ he saved us§.” Now, when we come to speak of the baptism which obtains in most Christian churches at present, where no conversion is supposed, or possible, it is manifest, that, if these expressions be applied at all, they must be applied with extreme qualification and re- serve. Secondly; the community of Christians were at first a handful of men connected amongst themselves by the strictest union, * Mark, xvi.-16. + Acts, xxii. 16. t Acts, ii, 38. § Titus, iii. 5. E2 52 and divided from the rest of the world by a real difference of principle and persuasion, and, what was more observable, by many outward peculiarities of worship and beha-. viour, This society, considered collectively, and as a body, were set apart from the rest of mankind for a more gracious dispensation, | as well as actually distinguished by a-supe- - yior purity of life and conversation. In this view, and in- opposition to’ the unbelieving. world, they were denominated in Scripture by titles of great seeming dignity and import ; they were “ elect,” “ called,” “ saints*;” they were “in Christ-};” they were “a chosen ge- neration, a royal priesthood, a holy nation, a peculiar people }.” That is, these terms were employed to distinguish the professors. of Christianity from the rest of mankind, in the same manner as the names of Greek and Bar- barian, Jew and Gentile, distinguished . the people of Greece and Israel from other na- tions. The application of such phrases to.the whole body of Christians is become now ob- scure; partly because it is not easy to con- ceive of Christians as a body at all, by reason of the extent of their name and numbers, and the little visible union that subsists among * Rom, viii. 33. i. 6, 7. + viii. 1. t 1 Pet. ii. 9. 53 them; and, partly, because the heathen world with whom they were compared, and to which ‘comparison these phrases relate, is now ceased, or is removed from-our observation. Sup- posing, therefore, these expressions to havea perpetual meaning, and either forgetting the original use of them, or finding that, at this time, in a great measure exhausted and insig~ nificant, we resort to a sense and an applica- tion of them, easier, it may be, to our com- prehension, but extremely foreign from the | design of their authors, namely, to distinguish individuals amongst us, the professors of Christianity, from one another: agreeably to which idea, the most flattering of these names, the ‘* elect,” called,” “ saints,” have, by bold and unlearned men, been appropri- ated to themselves and their own party with a presumption and conceit injurious to the re- putation of our religion amongst “ them that are without,” and extremely disgusting to the sober part of its professors; whereas, that such titles were intended in a sense common to all Christian converts, is well argued from many places in which they occur, in which places you may plainly substitute the terms convert, or converted, for the strongest of these phrases without any alteration of the au- thor’s meaning; e. g. “ dare any of you go to 54: jaw before the unjust and not before the saints*?” “ is any man called beg circum- cised, let him not become uncircumcised }:” *‘ the church that is at Babylon elected toge- ther with you saluteth youf:” “ salute An- dronicus and Junia who were in Christ before me§.” Thirdly; in opposition to the Jews, who were so much offended by the preaching of the Gospel to the Gentiles, St. Paul maintains, with great industry, that it was God Al- mighty’s intention, from the first, to substi- tute at a fit season into the place of the re- jected Israelites a society of men taken in- - differently out of all nations under heaven, and admitted to be the people of God upon easier and more comprehensive terms: this is expressed in the Epistle to the Ephesians, as follows—‘* Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself, that, inthe dispensation of the fulness of times, he might gather together in one all things inChrist||.”. ‘The scheme of collecting such a society was what God foreknew be- fore the foundation of the world; was what *1Cor.vil. + 1Cor. vis. | ¢ 1Pet.v. 13. § Rom. xvi. 7. |} Eph. i. 9, 10. also'see Eph. iii. 5, 6. 55 , he did predestinate; was the eternal purpose which he purposed in Christ Jesus; and, by consequence, this society, in their collective capacity, were the objects of this foreknow- ledge, predestination, and purpose; that is, in the language of the apostles, they were they “whom he did foreknow,” they “ whom he did predestinate*;” they were “ chosen in Christ before the foundation of the world +5’ they were “ elect according to the foreknow- ledge of God the Father}.” This doctrine has nothing in it harsh or obscure. But what have we made of it? The rejection of the Jews, and the adopting another community into their place, composed, whilst 1t was car- rying on, an object of great magnitude in the attention of the inspired writers who under- stood and observed it. This event, which engaged so much the thoughts of the apostle, is now only read of, and hardly that—-the reality and the importance of it are little _ known or attended to. Losmg sight, there- fore, of the proper occasion of these expres- sions, yet willing, after our fashion, to adapt them to ourselves, and finding nothing else in our citcumstances that suited with them, we have learnt at length to apply them to the * Rom. viii. 29. + Eph. i. 4. t 1 Pet.i.2. 56 final destiny of individuals at the day of judge- ment; and, upon this foundation, has been erected a doctrine which lays the axe at once to the root of all religion, that of an absolute - appointment to salvation or perdition inde- pendent of ourselves or any thing we can do; and, what is extraordinary, those very argu- ments and expressions (Rom. chap. ix. x. xi.), which the apostle employed to vindicate the impartial mercies of God, against the narrow and excluding claims of Jewish prejudice, have been interpreted to establisha dispensa- tion the most arbitrary and partial that could be devised. | Fourthly ; the conversion of a grown person from Heathenism to Christianity, which is the case of conversion commonly intended in the Epistles, was a change of which we have now no just conception : it was anew name, anew language, a new society; a new faith, a new hope; a new object of worship, a new rule ‘of life; a history was disclosed full of discovery and surprise; a prospect’ of futurity was un- folded, beyond imagination awful and august; the same description applies in a great part, though not entirely, to the conversion. of a Jew. This, accompanied as it was with the pardon of every former sin (Romans, ill. 25.), ' 57 was such an era ina man’s life, so remarkable a period in his recollection, such a revolu- tion of every thing that was most important to him, as might well admit of those strong figures and significant allusions by which it is described in Scripture: it was a “ regenera- tion*,” or a new birth; it was to be “ born again of God, and of the Spirit;” it was to be “dead to sin,” and “alive from the deadt;” it was to be “ buried with Christ in baptism, and raised together with him§;” it was * a new creature||,” and “ a new cre- ation ;” it was a translation from oi ear. ahi pits) of Aberin rrafdhseoainarty Sho air Mi sie ey) tute iN 4 A } a ay +h i " ‘ ‘ f ; " 4 G re ye ent mie he ead ve ) \ sku ay toed Acs Ng ai biinenadi vy yt ina pees Ny, f Me bach ca we vs b ani i AGS cae) i Fee j Lia f der sans ‘ree ft age ve a ie’ Hgony gilt cvtiamAte uae . : a . PAS rabies saw a : @ POR ae ot eer hy i ihbag tk: ofl, Mh " is Ai tay sf “ucla | We ae iy a we suer:. ’ is oY dy if re f x n a *y. AVG EAN PONG BI nh pica ale \- i Py PE Re Ed lait ' lee OP ts ; + 4 f f “et “ ¥ 4 vy . 1 KAY ' : +o fab b's * aj f ; ei MEW Oy a sty r t MV } waned , + ye > oY Oils > v v4 i il ae il Balin TO THE YOUNG CLERGY OF THE , DIOCESE OF CARLISLE, | IN A SERMON, PREACHED AT A GENERAL ORDINATION, HOLDEN AT ROSE CASTLE, \ ON SUNDAY, JULY 29, 1781. ADVERTISEMENT. Ir is recommended to those who are préparing for holy orders, within the diocese of Carlisle, to read Collier’s Sacred Interpreter, and the four Gospels with Clark’s Paraphrase;.and to candi- dates for priests’ orders, carefully to peruse Tay- lor’s Paraphrase on the Romans. 1 Timortny, tv, 12. Let no man despise thy youth. Tue author of this epistle, with many better qualities, possessed in a great degree what we at this day call'a knowledge of the world. He knew, that although age and honours, au- thority of station and splendour of appear- ance, usually command the veneration of mankind, unless counteracted by some de- grading vice, or egregious impropriety of be- . haviour ; yet, that where these advantages are wanting, where no distinction can be claimed from rank, importance from power, or dig- nity from years; in such circumstances, and under the inevitable depression of narrow for- tunes, to procure and preserve respect re- quires both care and merit. The apostle also knew, and in the text taught his beloved con- . vert, that to obtain the respect of those amongst whom he exercised his ministry, was an object deserving the ambition of a Chris- tian teacher, not indeed for his own sake, but for theirs, there being little reason to hope & 64 that any would profit by his instruction whe despised his person. If St. Paul thought an admonition of this sort worthy of a place in his Epistle to Timo- thy, it cannot surely be deemed either beside or beneath the solemnity of this occasion, to deliver a few practicable rules of life and be- haviour, ‘which may recommend. you to: the esteem of the people, to whose serviceand sal= vation you are now about to dedicate:your livesand labours. ’ } owed ol In the first place, the stations which you are likely, for some time at least, to occupy in'the ehurch, although not capable of all the means of:rendering service and challenging respect, which fail within,the power of your superiors, are free from many prejudices that attend upon higher-preferments. | Interfering interests and disputed rights; or. where there is no place for dispute, the very claim and reception of legal dues, so long as what is received by the mini- ster is taken from the parishioner, form often- times an almost insuperable obstruction’ to the best endeavours that can be used to conciliate the good-will ofa neighbourhood. These diff- culties perplex not you. In whatever contests with his parishioners the principal may be 65 engaged, the curate has neither dispute nor demand to stand between him and the affec- tions of his congregation. Another, anda still more favourable cireum- stance in your situation is this; being upon a level with the greatest part of your parishion-- ers, you gain an access to their conversation and confidence, which is ‘rarely granted to the superior clergy, without extraordinary address and the most insinuating advances on their parts. And this is a valuable privi- lege; for it enables you to inform yourselves of the moral and religious state of your flocks, of their wants and weaknesses, their habits and opinions, of the vices which prevail, and the principles from which they proceed: in a word, it enables you to study the distemper before you apply the remedy; and not only so, but to apply the remedy in the most com- modious form, and with the best effect; by _ private persuasion and repr oof, by gentle and unsuspected conveyances in the intimacy of friendship and opportunities of conversation. -To this must be added the many occasions, which the living in habits of society with your parishioners affords you of reconciling dissensions, healing animosities, administer- _ing advice to the young and inexperienced, F 66 and consolation to age and misery. I put you in mind of this advantage, because the right use of it constitutes one of the most re- seca employments not only of our order, but of human nature; and leaves you, believe me, little to envy in the condition of your su- periors, or to regret in your own. It is true, that this description supposes you to reside so constantly, and to continue so long in the same parish, as to have formed some acquaint- ance with the persons and characters of your parishioners ; ; and what scheme of doing good in your profession, or even of doing your duty, does not suppose this? But whilst I recommend a just concern for our reputation, and a proper.desire of public — esteem, I would by no means flatter that passion for praise and popularity, which seizes oftentimes the minds of young clergymen, especially when their first appearance in their profession has been received with more than common approbation. Unfortunate success! if it incite them to seek fame by affectation and hypocrisy, or lead, as vanity sometimes does, to enthusiasm and extravagance. This is not the taste of character I am holding out to your imitation. The popular preacher courts fame for its own sake, or for what he 2 ke 67 can make of it; the sincerely pious minister - of Christ modestly invites esteem, only or principally, that it may lend efficacy to his instruction,. and weight to his reproofs ; the one seeks to be known and _ proclaimed abroad, the other is content with the silent respect of his neighbourliood, sensible that that is the theatre upon which alone his good name can assist him in the discharge of his duty. It may be necessary likewise to caution you against some awkward endeavours to lift themselves into importance, which young cler- gymen not unfrequently fall upon; such as a conceited way of speaking, new airs and ges- tures, affected manners, a mimicry of the fashions, language, and diversions, or even of the follies and vices of higher life; a hunting after the acquaintance of the great, a cold and distant behaviour towards their former equals, and a contemptuous neglect of their society. Nothing was ever gained by these arts, if they deserve the name of arts, but derision and dislike. Possibly they may not offend against any rule of moral probity, but it they disgust those with whom you are to live, and upon whom the good you do must be done, they defeat not only their own end, but, in ~ FQ 68 a great measure, the very design and use of your vocation. Having premised these few observations, I proceed to describe the qualities which prin- cipally conduce to the end we have at present in view, the possession ofa fair and respected character. And the first virtue (for so I will call it) which appears to me of importance for this purpose, is frugality. If there bea situation in the world in which profusion is without ex- - cuse, it is in that of a young clergyman who has little beside his profession to depend upon for his support. It is folly—it is ruin. —Folly, for whether it aim at luxury or show, it must fall miserably short of its design. In these competitions we are outdone by every rival. The provision which clergymen meet with upon their entrance into the church is adequate in most cases to the wants and decencies of their situation, but to nothing more. To pretend to more, is to set up our poverty not only as the subject of constant observation, but as a laughing-stock to every observer. Profusion is ruin: for it ends, and soon too, in debt, in injustice, and insolvency. You well know how meanly, in the country 69 more especially, every man is thought of who cannot pay his credit; in what terms he is spoken of—in what light he is viewed—what a deduction this is from his good qualities ——what an aggravation of his bad ones—what insults he is exposed to from his creditors, what contempt from all. ~Nor is this judge- ment far amiss. Let him not speak of ho- _nesty, who is daily practising deceit ; for every man who is not paid is deceived. Let him not talk of liberality, who puts it out of his power to perform one act of it. Let him not boast of spirit, of honour, of independence, who fears the face of his creditors, and who , meets a creditor in every street. There is no meanness in frugality: the meanness is in ' those shifts and expedients, to which extrava-~ gance is sure to bring men. Profusion is a very equivocal proof of generosity. The pro- per distinction is not between him who spends and-him who saves; for they may be equally selfish; but between him who spends upon himself, and him who spends upon others. _ When I extol frugality, it is not to praise that “minute parsimony which serves for little but to vex ourselves and tease those about us; but to persuade you to economy upon a plan, and that plan deliberately adjusted to your cir- cumstances and expectations. Set out with 70 it, and it is easy; to retrieve, out of a small income, is only not impossible. Frugality in this sense, we preach not only as an article of prudence, but as a lesson of virtue. Of this frugality it has been truly said, that it is the parent of liberty, of independence, of gene- rosity. e A second essential part of a clergyman’s character, is sobriety. In the scale of human . vices there may be some more criminal than drunkenness, but none so humiliating. A clergyman cannot, without infinite confusion,’ produce hiniself in the pulpit before those who have been witnesses to his intemperance. The folly and extravagance, the rage and ri- baldry, the boasts and quarrels, the idiotism - and brutality of that condition, will rise up in their imaginations in full colours, To dis- course of temperance, to touch in the remot-. est degree upon the subject, is but to revive his own shame. For you will soon have oc- casion to observe, that those who are the slowest in taking any part of a sermon to themselves, are surprisingly acute in epplyr ing it to the preacher. Another vice, which there is the same, to- - gether with many additional, reasons .for © 71 ‘ ; guarding you against, is dissoluteness. In my judgement, the crying sin and calamity of this country at present, is licentiousness in the intercourse of the sexes. It is a vice which-hardly admits of argument or dissua- sion. It can only be encountered by the cen-— sures of the good, and the discouragement it _ receives from the most respected orders of the community. What then shall we say, when they who ought to cure the malady, propagate the contagion? Upon this subject bear away one observation, that when you suffer yourselves to be engaged in any un- chaste connexion, you not only corrupt an individual by your solicitations, but debauch a whole neighbourhood by te profligacy of your example. The habit I will next recommend as the . foundation of almost all other good ones, is retirement. Were I required to comprise my _ advice to young clergymen in one sentence it should be in this, learn to live alone. Half of your faults originate from the want of this ~~ faculty. It is impatience of solitude which carries you continually from your parishes, your home, and your duty; makes: you fore- most in every party of pleasure and place of - diversion; dissipates your thoughts, distracts 72 your studies, leads you into expense, keeps you in distress, puts you out of humour with your profession, causes you to place your- selves at the head of some low company, or to fasten yourselves as despicable retainers to the houses and society of the rich. Whatever may be the case with those, whose fortunes and opportunities can command a constant succession of company, in situations like ours to be able to pass our time with satisfaction alone, and at home, is not only a preservative of character, but the very secret of happiness. Do what we will, we must be much and often ‘by ourselves: if this be irksome, the main portions of life will be unhappy. Besides which, we are not the less qualified for so- ciety, because we are able to live without it. Our company will be the more welcome for being never obtruded. It is with this, as with many pleasures, he meets with it the oftenest, and enjoys it the best, who can most easily dispense with the want of it. But what, you say, shall I do alone? read- ing is my proper occupation and my pleasure, but books are out of my reach, and beyond my purchase. They who make this complaint are such ds seek nothing from books but amusement, and find amusement in none but "3 works of narrative or imagination. This taste, I allow, cannot be supplied by any moderate expense or ordinary opportunities: but apply yourselves to study: take in hand any branch of useful science, especially of those parts of it which are subsidiary to the knowledge of religion, and a few books will suffice; for in- stance, a commentary upon the New Testa- ment, read so as to. be remembered, will em- ploy a great deal of leisure very profitably. There is likewise another resource, which you have forgot, I mean the composition of ser- mons. I am far from refusing you the bene- fit of other men’s labours; I only require that they be called in not to flatter laziness, but to assist industry. You find yourself unable to furnish a sermon every week, try to compose one every month: depend upon it you will consult your own satisfaction, as well as the . edification of your hearers; and that however - inferior your compositions may be to those of others in some respects, they will be better delivered, and better received; they will compensate for many defects by a closer ap- - plication to the ways and manners, the actual _ thoughts, reasoning, and language, the errors, doubts, prejudices, and vices, the habits, characters, and propensities of your congre- gation, than can be expected from borrowed 74 discourses-—at any rate, you are passing your time virtuously and honourably,. With retirement, I connect reserve; by which I mean, in the first place, some degree of delicacy in the choice of your company, and. of refinement in your pleasures. Above all things, keep out of public-houses—you have no business there—your being seen ‘to go in and out of them is disgraceful—your presence in these places entitles every man who meets you there, to affront you by coarse jests, by indecent or opprobrious topics of conversation—neither be seen at drunken feasts, boisterous sports, late hours, or bar- barous diversions—let your amusements, like. every thing about you, be still and quiet'and unoffending. Carry the same reserve into your correspondence with your. superiors. - Pursue preferment, if any prospects of it present themselves, not only by honourable means, but with moderate anxiety. It 1s not essential to happiness, perhaps not very con- ducive—were it of greater importance than it is, no more successful rule could be given- you, than to do your duty quietly and con- tentedly, and to let things take their course. You may have been brought up with dif- ferent potions, but be assured, that for once 7 . that preferment is forfeited by modesty, it is ten times lost by intrusion and importunity.. Every one sympathizes with neglected merit, but who shall lament over repulsed PAs dence? The last expedient I shall mention, and, in conjunction with the others,. a. very effica- cious one towards engaging respect, is. seri- ousness in your deportment, especially in discharging the offices of your profession. Salvation is so awful a concern, that no hu- man being, one would think, could be pleased with seeing it, or any thing belonging to it, treated with levity. Fora moment, ina cer- tain state of the spirits, men may divert them- selves, or affect to be diverted, by sporting with their most sacred interests; but no one in his heart derides religion long—What are we—any of us?—religion soon will be our only care and friend. Seriousness, therefore, ina clergyman is agreeable, not only to the serious, but to men of all tempers and de- scriptions. And seriousness is enough: a prepossessing appearance, a melodious voice, a graceful delivery, are indeed enviable ac- complishments ; but much, we apprehend, may be done without them. The great point is to be fangne. In earnest.. Seem not then 76 to be brought to any part of your duty by constraint, to perform it with reluctance, to | go through it in haste, or to quit it with symptoms of delight. In reading the ser- vices of the church, provided you manifest a conscientiousness of the meaning and import- ance of what you are about, and betray no contempt of your duty, or of your congre-~ gation, your manner cannot be too plain and simple. - Your common method of speaking, if it be not too low, or too rapid, do not alter, or only so much as to be heard di-- stinctly. I mention this, because your elo- cution is more apt to offend by straining and stiffness, than on the side of ease and fami- liarity. The same plainness and simplicity which I recommend im the delivery, prefer also in the style and composition of your sermons. Ornaments, or even accuracy of language, cost the writer much trouble, and produce small advantage to the hearer. Let the character of your sermons be truth and information, and a decent particularity. Pro- pose one point in one diseourse, and stick to it; a hearer never carries away more than one impression—disdain not the old fashion of dividing your sermons into heads—in the hands of a master this may be dispensed with; in yours, a sermon which rejects these. | 71 helps to perspicuity, will turn out a bewil- dered rhapsody, without aim or effect, order or conclusion. In a word, strive to make your discourse useful, and they who profit by your preaching, will soon learn, and long continue, to be pleased with it. I have now finished the enumeration of those qualities which are required in the clerical character, and which, wherever they meet, make even youth venerable, and po- verty respected; which will secure esteem under every disadvantage of fortune, person, and situation, and notwithstanding great de- fects of abilities and attainments. But I must not stop here: a good name, fragrant and precious as it is, is by us only valued in subserviency to our duty, in subordination to a higher reward. If we are more tender of our reputation, if we are more studious of esteem, than others, it is from a persuasion, that by first obtaining therespect of our con- gregation, and next by availing ourselves of that respect, to promote amongst them peace and virtue, useful knowledge and benevolent dispositions, we are purchasing to ourselves a reversion and inheritance valuable above all price, important beyond every other interest or success, 78 Go, then, into'the vineyard of the Gospel, and may the grace of God go with you! The religion you preach is true. Dispense ~ its ordinances with seriousness, its doctrines with sincerity—urge its precepts, display its hopes, produce its terrors—‘ be sober, be | vigilant”—* have a good report”—confirm - the faith of others, testify and adorn: your own, by the virtues of your life and the sanc- tity of your reputation—be peaceable, be courteous ; condescending to men of the low-» est condition—* apt to. teach, willing to communicate,” so far as the immutable laws of truth and probity will permit, “ be every thing unto all men, that ye may gain some.” The world will requite you with its esteem. The awakened sinner, the enlightened saint, the young whom you have trained to virtue, the old whom you have visited with the con- solations of Christianity, shall pursue you with prevailing blessings-and effectual prayers. You will close your lives and ministry with’ consciences void of offence, and full of hope. —To present at the last day even one re- covered soul, reflect how grateful an offering it will be to Ham, whose commission was to save a world—infinitely, no doubt, but still only in’ degree, does our office differ from ‘ i ; 79 His—himself the first-born, it was the busi- ness of his life, the merit of his death,. the council of his father’s love, the exercise and consummation of his own, “ to bring many brethren unto glory.” hs us A DISTINCTION OF ORDERS IN THE CHURCH DEFENDED UPON PRINCIPLES OF PUBLIC UTILITY, IN” A SERMON PREACHED IN THE CASTLE-CHAPEL, DUBLIN, . J . AT THE CONSECRATION OF JOHN, LAW,. D.D. ZORD BISHOP OF CLONFERT AND KILMACDUAGE, SEPTEMBER 21, 1782. ad f », } eee bie = 2 DNS Piet La NRE RR GAN RHR Sy ag uyeitiae etlbde: - A hee ee MeO a eat His Soule Ye WS AAS MS RM i a 83 EPHEsIANs, Iv. 11, 12. And he gave some, apostles; and some pro- phets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. in our reasoning and discourses upon the rules and nature of the Christian dispensation, there is no distinction which ought to be pre- served with greater care, than that which ex- ists between the institution, as it addresses the conscience and regulates the duty of par- ticular Christians, and as it regards the dis- cipline and government of the Christian ‘church. It was our Saviour’s design, and the first object of his ministry, to afford to a lost and ignorant world such discoveries of their Creator’s will, of their own interest, and fu- ture destination; such assured principles of faith, and rules of practice ; such new motives, terms, and means of obedience, as might en- able all, and engage many, to enter upon a G 2 84 course of life, which by rendering the person who pursued it acceptable to God, would con- duct him to happiness, in another stage of his existence. oh It was a second intention of the Founder of Christianity, but subservient to the former, to associate those® who consented to take upon them the profession of his faith and ser- vice, into a separate community, for the pur- pose of united worship and mutual edification, for the better transmission and manifestation of the faith that was delivered to them, but principally to promote the exercise of that » fraternal disposition which their new relation to each other, which the visible participation of the same name and hope and calling, was ‘calculated to excite. - From a view of these distinct parts of the evangelic dispensation, we are led to place a real difference, between the religion of parti- cular Christians, and the polity of Christ’s church. The one is personal and individual apres transacted in the heart—is an ac- count between God and our own consciences alone: the other, appertaining to society (like every thing which relates to the joint inter- 85 est and requires the co-operation of many persons), is visible and external—prescribes rules of common order, for the observation of which, we are responsible not only to God, but to the society of which we are members, or, what is the same thing, to those with whom the public authority of the society is deposited. : But the difference which I am principally concerned to establish consists in this, that . whilst the’ precepts of Christian morality and the fundamental articles of his faith are, for the most part, precise and absolute, are of perpetual, universal, and unalterable obliga- tion; the laws which respect the discipline, instruction, and government of the commu- nity, are delivered in .terms so general and indefinite as to admit of an application adapt= ed to the mutable condition and varying exi- gencies of the Christian church. “ As my Father hath sent me, so.send I you.” Let every thing be done decently and in order.” “‘ Lay hands suddenly on no man.” “ Let ‘him. that ruleth do it with diligence.” ‘The things which thou hast heard of me, the same commit thou to faithful men, who shall be able to teach others also.” ‘“ For this cause left I thee, that thou shouldest set in order the Ca 86 things that are wanting, and ordain elders m ‘every city.” These are all general directions, supposing, indeed, ‘the existence of a regular ministry m the church, but describing no speeific order of pre-eminence or distribution of office and authority. If any other instances can be ad- iduced more circumstantial than these, they _ will be found hke the appointment of the se- ven deacons, the collections for the saints, the laying by in store upon the first day of the week, to be rules of the society, rather than laws of the religion—recommendations and expedients fitted to the state of the several ehurches by those who then administered'the affairs of them, rather than precepts delivered with a solemn design of fixing a constitution for succeeding ages. The just ends of religious as of civil union are eternally the same; but the means by which these ends may be best promoted and secured, will vary with the vi- | cissitudes of time and occasion, will differ ac- cording to the local circumstances, the pecu- liar situation, the improvement, character, or even the prejudices and passions of the several — communities upon whose conduct and edifi- eation they are intended to operate. 87 The apostolic directions, which are pre- served in the writings of the New Testament, seem to exclude no ecclesiastical constitution which the experience and more instructed judgement of future ages might find it expe- dient to adopt. And this reserve, if we may so call it, in the legislature of the Christian church, was wisely suited to its primitive condition, compared with its expected pro- 'gress.and extent. The circumstances of Chris- tianity in the early period of its propagation, were necessarily very unlike those which would take place when it became the esta- blished religion of great nations. The rudi- ments, indeed, of the future plant were in- volved within the grain of mustard seed, but still a different treatment was required for its sustentation when the birds of the air lodged amongst its branches. A small select society under the guidance of inspired teachers, with- out temporal rights and without property, founded in the ne of enemies, and living in subjection to unbelieving rulers, divided from the rest of the world by many singu- larities of conduct and persuasion, and ad- verse to the idolatry which public authority every where supported, differed so much from the Christian church after Christianity prevailed as the religion of the state ; when 88 its economy, became gradually interwoven with the civil government of the country; - when the purity and propagation of its faith were left to the ordinary expedients of human > instruction and an authentic Scripture; when persecution and indigence were to be suc- ceeded by legal security and public provision -—clandestine and precarious opportunities of hearing the word and communicating in the — rites of Christianity, by stationary. pastors’ and appropriated seasous, as well as places, of religicus worship and resort: I say, the situa- tion of the Christian community was so dif- ferent in the infant and adult state of Chris- tianity, that the highest inconvenience would have followed from establishing a precise con- stitution which was to be obligatory upon both: the same. disposition of affairs which was most commodious and conducive to edi- fication in the one, becoming probably im- practicable under the circumstanees, or alto- gether inadequate to the wants, of the other. What farther recommends the forbearance observable in this part of the Christian in+ stitution, is the consideration, that as Chris- tianity solicited admission into every country in the world, it cautiously refrained from in- terfering with the municipal regulations or 89 civil condition of any.’ Negligent of every view, but what related to the deliverance of mankind from spiritual perdition, the Saviour of the world advanced no pretensions, which: by disturbing the arrangements of human polity, might present an obstacle to the recep-' tion of his faith. We may ascribe it: to this design, that he left the laws of his church so open and indeterminate, that whilst the ends of religious communion were sufficiently de- clared, the form of the society might be assi- milated to the civil constitution of each coun- try, torwhich it should always communicate strength and support in return for the protec- tion it received. If there be any. truth in these observations, they lead to this temper- ate and charitable conclusion, ‘ that Chris- tianity may be professed under any form of church government.” | But though all things are lawful, all things are not expedient. If we concede to other churches the Christian legality of their con- stitution, so long as Christian worship and in- ' struction are competently provided for, we may be allowed to maintain the advantage of | our own, upon principles which all parties ac- knowledge—considerations of public utility. 90 We may be allowed to contend, that whilst we imitate, so far as a great disparity of cir- cumstances permits, the example, and what we apprehend to be the order of the apostolic age, our church and ministry are inferior to none in the great object of their institution, their suitableness to promote and uphold the profession, knowledge, and influence of pure Christianity. The separation of a particular order of men for the work of the ministry— the reserving to these exclusively, the conduct of public worship and the preaching of the word—the distribution of the country into districts, and the assigning of each district to the care and charge of its proper pastor— lastly, the appoimtment to the clergy of a maintenance independent of the caprice of their congregation, are measures of ecclesias- tical policy which have been adopted by every national establishment of Christianity in the world. Concerning these points there exists no controversy. The chief article of regulation, upon which the judgement of some protestant churches dissents from ours: is, that whilst they have established a perfect parity among their clergy, we prefer a di- stinction of orders in the church, not only as recommended by the usage of the purest O1 times, but as better calculated ‘to promote, what all churches must desire, the credit and efficacy of the sacerdotal office. The force and truth of this last considera- tion I will endeavour to evince. First, the body of the clergy, im common with every regular society, must necessarily contain some internal provision for the govern- ment and correction of its members. Where a distinction of orders is not acknowledged, - this government can only be administered by synods and assemblies, because the supposi- tion of equality forbids the delegation of aul- thority to single persons.. Now, although it may be requisite to consult and collect the opinions of a community, in the momentous deliberations which ought to precede the es- tablishment of those public laws by which it is to be bound; yet m every society the ex- ecution of these laws, the current and ordi- nary affairs of its government, are better ma- naged by fewer hands. To commit personal questions to public debate, to refer every case and character which requires animadversion, to the suffrages and examination of a nume- rous assembly, what is it, but to feed and to perpetuate contention, to-supply materials for 92 endless altercation, and opportunities’ for the indulgence of concealed enmity and private prejudices? The complaint of ages testifies, with how much inflammation, and how little equity, ecclesiastical conventions have con- ducted their proceedings ; how apt intrigue has ever been to pervert inquiry, and clamour te confound discussion. Whatever may be the other benefits of equality, peace 1s best se- cured by subordination. And if this be a con- sideration of moment in every society, it is of peculiar importance to the clergy. Preach- ers of peace, ministers of charity and of re- conciliation to the world, that constitution surely ill befits their office and character which has a tendency to engage them in con- tests and disputes with one another. Secondly, the appointment of various or- ders in the church may be considered as the stationing of ministers of religion in the vari- ous ranks of civil life. The distinctions of the clergy ought, in some measure, to cor- respond with the distinctions of lay-society, in order to supply each class of the people with a clergy of their own level and descrip- tion, with whom they may live and associate upon terms of equality. This reason is, not imaginary nor insignificant. The usefulness 93 ef a virtuous and well-informed clergy con- sists neither wholly nor principally in their public preaching, or the stated functions of their order. It is from the example and in the society of such persons, that the requi- sites which prepare the mind for the recep- tion of virtue and knowledge, a. taste for serious reflection and discourse, habits of thought and reasoning, a veneration for the laws and awful truths of Christianity, a dis- position to inquire, and a solicitude to learn, ‘are best gained: at least, the decency of de- portment, the sobriety of manners and con- — versation, the learning, the gravity, which usually accompany the clerical character, in- sensibly diffuse their influence over every ‘company into which they are admitted. Is it of no importance to provide friends and companions of this character for the superior as well as for the middle orders of the com- munity? Is it flattery, to say, that the man- ners and society of higher life would suffer some depravation, from the loss of so many men of liberal habits and education, as. at present, by occupying elevated stations in’ the church are entitled to be received into its number? This intercourse would cease, if the clergy were reduced to a level with one another, and, of consequence, with the in- aay ! 94 ferior part of the community. These di- stinctions, whilst they prevail, must be com- plied with. How much soever the moralist may despise, or the divine overlook, the - discriminations of rank, which the rules or prejudices of modern life have imtroduced into society, when we have the world to in- struct and to deal with, we must take and treat. it a8 it is, not as the wishes or the speculations of philosophy would represent it to our view. When we describe the public as peculiarly interested in every thing which affects, though but remotely, the character of the great and powerful, it is not that the soul of the rich mai is more precious than the salvation of the poor, but because his virtues and his vices have a more consider- able and extensive effect. Thirdly, they who behold the privileges and emoluments of the superior clergy with — the most unfriendly inclination, proféss never- theless to wish, that the order itself should be respected; but how is this respect to be procured? It is equally impossible, to invest every clergyman with the decorations of afflu- ence and rank, and to maintain the credit and reputation of an order which is altogether destitute of these distinctions. Individuals, 95 by the singularity of their virtue or their ta- lents, may surmount all disadvantages; but the order will be contemned. At present, every member of our ecclesiastical establish- ment communicates in the dignity which is conferred upon a few—every clergyman shares in the respect which is paid to his superiors—the ministry is honoured in the persons of prelates. Nor is this economy peculiar to our order. The profession of arms and of the law derive their lustre and esteem, not merely from their utility (which ' isa reason only to the few) but from the ex- alted place in the scale of civil life, which hath been wisely assigned to those who fill stations of power and eminence in these great departments. And if this disposition of ho- nours be approved in other kinds of public employment, why should not the credit and hberality of ours be ni ven the same ex- pedient? Fourthly, rich and splendid situations in the church, have been justly regarded as prizes held out to invite persons of good hopes and ingenuous attamments to enter into its service. The value of the prospect may be the same, but the allurement is much greater, where opulent shares are reserved to s - 96 reward the success of a few, than where, by a more equal partition of the fund, all indeed are competently provided for, but no one can raise even his hopes beyond’ a penurious ~ mediocrity of subsistence and’ situation. It is certainly of ‘consequence that young men of promising abilities be encouraged to en- gage in the ministry of the church; other- ‘wise, our profession will be composed of the refuse of every other. None will be found content to stake the fortune of their lives in this calling, but they whom slow parts, per- sonal. defects, or a depressed condition of birth and education preclude from advance- ment in any other. The vocation in time comes to be thought mean and uncreditable —study languishes—sacred erudition de- clines—not only the order is disgraced, but religion itself disparaged in such hands. Some of the most judicious and moderate of the Presbyterian clergy have been known to lament this defect in their constitution. They see and deplore the backwardness in youth of active and well-cultivated faculties, to enter into the church, and their frequent resolu- tions to quit it. Again, if a gradation of orders be necessary to invite candidates into the profession, it is still more so to excite diligence and emulation, to promote an at- 97 tention to character and public opinion when they are in it; especially to’ guard against that sloth and negligence, into which men are apt to fall, who are arrived too soon at the limits of their expectations. We will not say, that the race is always to the swift, or the prize to the deserving; but we have never known that age of the church in which the advantage was not on the side of learning and decency. _ These reasons appear to me to ‘be well founded, and they have this in their favour, that they do not suppose too much; they suppose not any impracticable precision in the reward of merit, or any greater degree — of disinterestedness, circumspection, and pro- priety in the bestowing of ecclesiastical pre- ferment than what actually takes place. They are, however, much strengthened, and our ecclesiastical constitution defended with yet. _ greater success, when men of conspicuous and acknowledged merit are called to its superior stations: “ when it goeth well with the ‘righteous, the city rejoiceth.” When pious labours and exemplary virtue, when distin- guished learning, or eminent utility, when long or arduous services are repaid with af- | fluence and dignity, when a life of severe and H 98 well-directed application to the studies of re- ligion, when wasted spirits and declining health are suffered to repose in honourable leisure, the good and wise applaud a consti- tution which has provided such things for such men. Finally, let us reflect that these, after all, are but secondary objects. Christ came not to found an empire upon earth, or to invest his church with temporal immunities. He came “to seek and to save that which was lost;” to purify to himself from amidst the pollutions of a corrupt world, “a peculiar people, zealous of good works.” As far as our establishment conduces to forward and facilitate these ends, so far we are sure it falls in with his design, and is sanctified by his authority. And whilst they who are intrusted ‘with its government employ their eares, and» the influence of their stations, in judicious and unremitting endeavours to enlarge the dominion of virtue and of Christianity over the hearts and affections of mankind, whilst ‘“ by pureness, by knowledge,” by the aids of learning, by the piety of their example, they labour) to inform the consciences and unprove the morals of the people committed to: their charge, they secure to themselves 2) 99 and to the church in which they preside, peace and permanency, reverence and sup- port—what is infinitely more, they “ save their own souls;” they prepare for the ap- proach of that tremendous day, when Jesus Christ shall return again to the world and to his church, at once the gracious rewarder of the toils, and patience, and fidelity of his ser- vants, and the strict avenger of abused power and neglected duty. ud ‘THE USE AND PROPRIETY OF LOCAL AND OCCASIONAL PREACHING: A CHARGE ‘i DELIVERED TO THE CLERGY OF THE DIOCESE OF CARLISLE, IN THE YEAri 1790, ut ats Hove. 2 RR - ce * \ Stereo oO arta amo asa OME Pe aze Ree it : 5D aD RUA eT = 8 YP RRE A BACT WSR MPT a 7 Sea ih eon. ae 8 ae y AE 4 a ui] ie a) PR y Gi) ke Bae me ' 103 REVEREND BRETHREN, re Tus late archbishop Secker, whose memory is entitled to public respect, as on many accounts, so especially for the judgement with which he described, and the affecting seriousness with which he recommended the duties of his profession, in one of his charges to the clergy of his diocese*, exhorts them “to make their sermons local.” I have al- ways considered this advice as founded in a knowledge of human life, but as requiring, in its application, a more than ordinary ex- ercise of Christian prudence. Whilst I re- peat therefore the rule itself, with great vene- ration for the authority by which it was de- livered, I think it no unfit employment of the present opportunity, to enlarge so far upon its use and meaning, as to point out some of the instances in which it may be adopted, with the probability of making salutary impres- sions upon the minds of our hearers. _ * Archbishop of Canterbury’s Third Charge tohis Clergy. Abp. Secker’s works, vol. iv. : 104 But, before I proceed, I would warn you, and that with all the solemnity that can be- long to any admonition of mine, against ren- dering your discourses so local, as to be point- ed and levelled at particular persons in your congregation. This species of address may produce in the party for whom it is intended, confusion perhaps and shame, but not with their proper fruits of penitence and humility. Instead of which, these sensations will be ac- companied with bitter resentment against the preacher, and a kind of obstinate and deter- mined opposition to his reproof. He will im- pute your officiousness to personal enmity, to party spirit, to the pleasure of triumphing over an adversary without interruption or re- ply,, to insult assuming the form of advice, or to any motive rather than a conscientious. so- -licitude for the amendment and salvation of your flock. And as the person himself sel- dom profits by admonitions conveyed in this way, so are they equally useless, or perhaps noxious, to the rest of the assembly 5, for the moment. the congregation discover to whom the chastisement 1 is directed, from ‘that mo- ment they cease to apply any part of it to themselves. They are not edified, they are not affected; on the.contrary, they are di- verted, by descriptions of which they see the 105 design, and by invectives of which they think they comprehend the aim. Some who would feel strongly the impropriety of gross and evi- dent personalities, may yet hope to hit their mark by covert and oblique allusions. Now of this scheme, even: when conducted with the greatest skill, it may be observed, that the allusions must either be perceived, or not. If they be not perceived, they fail of the ef- fect intended by them; if they be, they are open to the objections which lie against more explicit and undissembled attacks. When- - ever we are conscious, in the composition of our discourses, of a view to particular cha- racters in our congregation or parish, we ought to take for granted that our view will be understood. Those applications therefore, which,.if they were direct, would produce more bad emotions than good ones, it is bet- ter to discard entirely from our sermons; that is,to say, it is better to lay aside the de- sign altogether, than to attempt to disguise it by a management which is generally de- tected, and which, if not seen through, defeats its purpose; by,its obscurity. The crimes then of rdiyiduals let us reserve for opportuni- ties of private and seasonable expostulation. Happy is the clergyman who has the faculty of communicating advice and remonstrance / 106 with. persuasion and effect, and the virtue to seize and improve every proper occasiomof do- ing it; but in the pulpit, let private characters be no otherwise adverted to, than as:they fall in with the delineations of sins and duties which our discourses must necessarily con- tain, and which, whilst they avoid personali- ties, can never be too close or circumstantial. For the same reason that I think personal al- lusions reprehensible, ‘I should condemn any, even the remotest, reference to party or poli- tical transactions and disputes. These are at all times unfit subjects not only of discussion in the pulpit, but of hints and surmises. The Christian preacher has no other provinee than that of religion and morality. He 1s seldom led out. of his way by honourable motives, and, I think, never with a beneficial effect. Having premised this necessary caution, I return to the rule itself. By ‘‘ local” sermons I would understand, what the reverend pre- late who used the expression seems principally to have meant by it, sermons adapted to the particular state of thought and opimion, which we perceive to prevail in our congrega- tion. A careful attention to this circumstance . is of the utmost importance, because, as it va- ries, the same sermon may do a great deal of | 107 4 good, none at all, or much harm.) So that it js not the truth of what we are about to offer which alone we ought to consider, but whe- ther’ the argument itself be likely to correct or to promote the turn and bias of opinion, to which we already perceive too strong a tend- ency and inclination. Without this circum- spection we may be found to have imitated the folly of the architect who placed his but- tress on the wrong side. The more the co- lunin pressed, the more firm was its construc- . tion, and the deeper its foundation, the more certainly it hastened the ruin of the fabric. I do not mean that we should, upon any emer- gency, advance what is not true; but that, out of many truths, we should select those, the consideration of which seems best suited to rectify the dispositions of thought, that were previously declining into error or extra- vagancy. For this model of preaching we may allege the highest of all possible author- ities, the example of our blessed Saviour him- self. “ He always had in view the posture of mind of the persons whom he addressed. He ‘did not entertain the Pharisees with invec- tives against the open impiety of their Saddu- cean rivals; nor, on the other hand, did he sooth the Sadducee’s ear with descriptions of Pharisaical pomp and folly. In the presence a 108 of the Pharisee ‘he — — hypo- rection of the dead. i like ‘alti of that known enmity which subsisted between. the | Jews and Samaritans this faithful. Teacher took no undue advantage, to make friends or proselytes of either.. Upon the Jews he in- culeated a. more comprehensive benevo- lence: with the Samaritan he defended the orthodoxy of the Jewish creed. But Lapprehend that I shall render my ad- vice more intelligible, by exemplifying it in two or three instances, drawn from what ap- pears to be the predominant disposition and religious character of this country, and of the ~ present times. In many former ages of religion, the strong propensity of men’s minds was to over-value positive duties; which temper, when carried to excess, not only multiplied unauthorized rites and observances, not only laid an un-. warrantable stress upon those which were prescribed ; but, what was worst of all, led men to expect, that, by a punctual attention to the ordinances of religion, they could compound for a relaxation of its weighty and ditlicult duties.of personal purity and relative 109 justice. This was the depraved state of reli- gion amongst the Jews when our Saviour appeared: and it was the degeneracy against which some of the most forcible of his ad- monitions, and the severest of his reproofs, were directed. Yet notwithstanding that Christ’s own preaching, as well as the plan and spirit of his religion, were as adverse as possible to the exalting or over-valuing of positive institutions, the error which ee corrupted the old dispensation, revived under the new; and revived with double force, in- somuch as to transform Christianity into a . service more prolix and burdensome than the Jewish, and to ascribe an efficacy to certain religious performances, which, in a great measure, superseded the obligations of sub- stantial virtue. That age, however, with us is long since past. I fear there.is room to apprehend. that we are falling into mistakes of a contrary kind. Sadducees are more eommon amongst us than Pharisees. We seem disposed, not only to cast off the decent offices, which the. temperate piety of our church |hath enjoined, as aids of devotion, calls to repentanee, or. instruments of im- provement, but to contemn and neglect, un- der the name of forms and ceremonies, even those rites, which; forasmuch as they were 110 ordained by the diyine Founder of our reli- gion, or by his inspired messengers, and or- dained with a view of their continuing in force through future generations, are en- titled to be accounted parts of Christianity itself. In this situation of rehgion, and of men’s thoughts with respect to it, he makes a bad choice of his subject, who discourses upon the futility of rites and ordinances, upon their insignificancy when taken by: them- selves, or even who insists too frequently, and in terms too strong, upon their inferiority to. moral precepts. We are rather called upon to sustain the authority of those institutions which proceed from Christ or his apostles, and the reasonableness and credit of those. which claim no higher original than publie appointment. We are called. upon to con- tend with respect to the first, that they can- not be omitted with safety any more than other duties; that the will of God once ascer- tained is the immediate foundation of every duty; that, when thiswill is known, 1t makes little difference to us ‘what is the subject of it, still less by what denomination the pre- cept is called, under what: class or division the duty is arranged. If it be commanded, and we have sufficient’ reason to believe that it isso, it matters nothing whether the: obli- iit silica be moral, or natural, or positive, or instituted. He who places before him the will of God as the rule of his life, will not refine, or even dwell. much, upon these di- stinctions. The ordinances of Christianity, it is true, are all of them significant. Their - - meaning, and even their use, is not obscure. But were it otherwise; was the design of any positive institution inexplicable; did it ap- pear to have been proposed only as an exer- cise of obedience, it was not for us to hesitate in our compliance. Even to inquire, with too much curiosity and impatience, into the cause and reason of a religious command, is no evidence of an humble and submissive dis= * position; of a disposition, I mean, humble under the Deity’s government of his creation, and submissive to his will however signified. It may be seasonable also to maintain, what Iam convinced is true, that the prin- ciple of general utility which upholds moral obligation itself, may, in various instances, be applied to evince the duty of attending upon _ positive institutions; in other words, that the difference between natural and positive du- ties is often more in the name than in the thing. The precepts of natural justice are, therefore, only binding upon the, conscience, AI2 because the observation of them is necéssary or conducive to the prosperity and happiness of social life. If there be, as there certainly are, religious institutions which contribute — greatly to form and support impressions upon the mind, that render men better members of civilized community ; if these institutions can only be preserved in their reputation and influence by the general respect which is paid to them; there is the same reason to each of us for bearing our part in these observances, that there is for discharging the most ac- knowledged duties of natural religion. When I say “the reason is the same,” I mean that it is the same in kind. The degree of strength and cogency which this reason possesses in any particular case, must always depend upon the value and importance of the particular duty: which admits of great variety. But moral and positive duties do not in this re- spect differ more than moral duties’ difter from one another. So that when men ac- custom themselves to look upon positive aus. ties as universally and necessarily inferior to mora] ones, as of a subordinate species, as placed upon a different foundation, ‘or de duced from a different original ; and? conse- - quently to regard them as unworthy of being made a part of their plan of life, or of enter= 113 ing into their sense of obligation, they ap- pear to be egregiously misled by names. It is our business, not to aid, but to correct, the deception. Still, nevertheless, is it as true as ever it was, that, “‘ except we exceed the righteousness of the Scribes and Pharisees, we cannot enter into the kingdom of heaven ;” “‘ that the sabbath was made for man, and not man for the sabbath;” “ that the weightier matters of the law are faith, justice, and mercy;” but to insist strenuously, and, as some do, almost exclusively, upon these points at present, tends to diminish the re- spect for’ religious ordinances, which is al- ready too little ; and, whilst it guards against dangers that have ceased to exist, augments those which are really formidable, Again; upon the first reformation from Popery, a method very much prevailed in the seceding churches, of resolving the whole of religion into faith; good works, as they were called, or the practice of virtue, holding not only a secondary but even distant place in value and esteem, being represented, indeed, as possessing no share or efficacy in the at- tainment of human salvation. This doctrine we have seen revived in our own times, and carried to still greater lengths. And it is a I 114 theory, or rather perhaps a language, which required, whilst it lasted, very serious ani- madversion; not only because it disposed men to rest in an unproductive faith, without endeavours to render themselves useful by exertion and activity; uot only because it was naturally capable of being converted to. - the encouragement’ of licentiousness 5 but because it misrepresented Christianity, as a moral institution, by making it place little stress upon the distinction of virtue and vice, and by making it require the practice of ex- ternal duties, if it required them at all, only as casual, neglected, and almost unthought-of consequences, of that faith which it extolled, instead of directing men’s attention to them, as to those things which alone compose an unquestionable and effective obedience to the divine will. So long as this turn of mind prevailed, we could not be too industrious, in bringing together and exhibiting to our hearers those many and positive declarations of Scripture, which enforce, and sist upon, practical religion ; which divide mankind into those who do good, and those who do evil; which hold out to the one, favour and happi- ness, to the other, repulse and condemna- tion. The danger, however, from this quar- ter is nearly overpast. We are, on the con- 115 trary, setting wp a kind of philosophical morality, detached from religion and inde- pendent of its influence, which may be culti- vated, it is said, as well without Christianity as with it; and which, if cultivated, renders religion and religious institutions superfluous. A mode of thought so contrary to truth, and SO derogatory from the value of revelation, cannot escape the vigilance of a Christian ministry. We are entitled to ask upon what foundation this morality rests. If it refer to the divine will (and, without that, where will it find its sanctions, or how support its au- thority ?), there cannot be a conduct of the understanding more irrational, than to ap- peal to those intimations of the Deity’s cha- racter which the light and order of nature: afford, as to the rule and measure of our duty, yet to disregard, and affect to overlook, the declarations of his pleasure which Chris- tianity communicates. It is impossible to distinguish between the authority of natural and revealed religion.. We are bound to re- ceive the precepts of revelation for the same reason that we comply with the dictates of _ nature. He who despises a command which proceeds from his Maker, no matter by what’ means, or through what medium, instead of advancing, as he pretends to do, the do- 12 116 minion of reason, and the authority of natural religion, disobeys the first injunction of both. Although it be true what the apostle affirms— that, “‘ when the Gentiles, which have not the law, do by nature the things contained in the law, they are a law unto themselves;” that is, they will be accepted together with those who are instructed in the law and obey it: yet is this truth not applicable to such, as having a law contemn it, and with the means of access to the word of God, keep themselves at a voluntary distance from it. This temper, whilst it continues, makes it necessary for us to assert the superiority of a religious principle above every other by which human conduct can be regulated: more especially above that fashionable system, which recommends virtue only as a true and refined policy, which policy in effect is, and in the end commonly proves itself to be, no- thing else than a more exquisite cunning, which, by a specious behaviour in the easy and visible concerns of life, collects a fund of reputation, in order either to cherish more securely concealed vices, or to reserve itself for some great stroke of selfishness, perfidy, and desertion, in a pressing conjuncture of fortunes. Nor less justly may we superin- duce the guidance of Christianity to the di- 117 rection of sentiment ; which depends so much upon constitution, upon early impressions, upon habit and imitation, that unless it be compared with, and adjusted by, some safer rule, it can in no wise be trusted. Least of all ought we to yield the authority of religion to the law of honour, a law (if 1t deserve that name), which, beside its continual mutability, is at best but a system of manners suited to the intercourse and accommodation of higher life; and which consequently neglects every duty, and permits every vice, that has no re- lation to these purposes. Amongst the rules which contend with religion for the govern- ment of life, the law of the land also has not a few, who think it very sufficient to act up to its direction, and to keep within the limits which it prescribes: and this sort of charac- ter is‘common in our congregations. We are not to omit, therefore, to apprise those who make the statutes of the realm the standard of their duty, -that they propose to themselves a measure of conduct totally in- adequate to the purpose. The boundaries which nature has assigned to human authority and control, the partial ends to which every legislator is obliged to confine his views, pre- vent human laws, even were they, what they never are, as perfect as they might be made, 118 from becoming competent rules of life to any one who advances his hopes to the attainment of God Almighty’s favour. In contradistine- tion, then, to these several systems which divide a great portion of mankind amongst them, we preach “ faith which worketh by love,” that principle of action and. restraint which is found in a Christian alone. It pos- sesses qualities to which none of them can make pretensions. It operates where they fail: is present upon all oceasions, firm upon the greatest ; pure as under the inspection of a vigilant omniscience; imnocent where guilt could not be discovered; just, exact, and up+ right, without a witness to its proceedings; uniform amidst the caprices of fashion, un- changed by the vicissitudes of popular opi- nion ; often applauded, not seldom misunder~ stood, it holds on its straight and equal course, through “ good report and evil re- port,” through encouragement and neglect, approbation and disgrace. If the philoso- pher or the politician can point out to us any influence, but that of Christianity, which has these. properties, I had almost said which does not want them all, we will listen with reverence to his imstruction. But until this be done, we may be permitted: to resist every plan which would place virtue upom any other’ 119 foundation, or seek final happiness through any other medium, than faith in Jesus Christ. At least whilst an inclination to these rival systems remains, no good end, I am apt to think, is attained by decrying faith under any form, by stating the competition between faith and good works, or by pointing out, with too much anxiety, even the abuses and - extravagancies into which the doctrine of salvation by faith alone has sometimes been carried. The truth is, that, in the two sub- jects which I have considered, we are in such haste to fly from enthusiasm and superstition, that we are approaching towards an insensi- bility to all religious influence. I certainly do not mean to advise you to endeavour to bring men back to enthusiasm and supersti- tion, but to retard, if you can, their progress towards ‘avy opposite and a worse extreme; and both im these, and in all other mstances, to regulate the choice of your subjects, by the particular bias and. tendency of opinion which you perceive already to prevail amongst your hearers, and by a consideration, not of ‘the truth only of what you deliver, which, however, must always be an indispensable condition, but of its effects, and those not the effects which it would produce upon sound, enlightened, and impartial judgements, but 120 what are likely to take place in the weak and pre-occupied: nadensandings with which we have to do. | Having thus considered the rule as it ap- plies to the argument of our discourses, in which its principal importance consists, I pro- ceed to illustrate its use as it relates to ano- ther object—the means of exciting attention. The transition from local: to occasional ser- mons is so easy, and the reason for both is so much the same, that what I have.further to add will include the one as well as the other. And though nothing more be proposed in the few directions which I am about to offer, than to move and awaken the attention of our au- dience, yet is this a purpose of no inconsider- able magnitude. We have great reason to complain of listlessness in our congregations. Whether this be their fault or ours, the fault of neither or of both, itis much to be desired that it could by any means be removed. Our sermons are in general more informing, as well as more correct and chastised both in matter and composition, than those of any denomi- nation of dissenting teachers. I wish it were in our power to render them as impressive as some of theirs seem to be. Now I think we may observe that we are heard with somewhat 121 more than ordinary advertency, whenever our discourses are recommended by any occa- sional propriety. The more, therefore, of these proprieties we contrive to weave into our preaching, the better. One which is very ob- vious, and which should never be neglected, is that of making our sermons as suitable as we can to the service of the day. On the principal fasts and festivals of the church, the subjects which they are designed to comme- morate, ought invariably to be made the sub- jects of our discourses. Indeed, the best ser- mon, if it do not treat of the argument which the congregation come prepared to hear, is re- ceived with coldness, and with a sense of dis- appointment, This respect to the order of public worship almost every one pays. But the adaptation ] apprehend may be carried much farther. Whenever any thing like an unity of subject is pursued throughout the col- lect, epistle, and gospel of the day, that sub- ject is with great advantage revived in the pulpit. Itis perhaps to be wished that this unity had been more consulted in the compi- ‘lation of this part of the liturgy than it has been. When from the want of it a subject is not distinctly presented to us, there may, however, be some portion of the service more striking than the rest, some instructive para- 122 ble, some interesting’ narration, some concise . but forcible precept, some pregnant sentence, which may be recalled to the: hearers’ atten- tion with peculiar effect. I think it no con- temptible advantage if we even draw our text from the epistle or gospel, or psalms or les- sons. Our congregation will be more likely to retam what they hear from us, when if, im any manner, falls in with what they have been reading in their prayer-books, or when they are afterwards reminded of it by reading the © psalms and lessons at home. But there is another species of accommodation of more importance, and that is the choice of such disquisitions, as may either meet the difficul- ties or assist the reflections, which are sug- gested by the portions of Scripture that are delivered from the reading-desk. Thus, whilst the wars of Joshua and the Judges are related im the course of the lessons which occupy some of the frst Sundays after Trinity, it will be very seasonable to explain the reasons upon which that dispensation was founded, the moral and beneficial purposes which are declared to have been designed, and which were probably aecomplished, by its exeeu- tion; because such an explanation will obvi- ate the doubts concerning either the divme goodness or the credibility of the narrative. e 123 which may arise in the mind ofa hearer, who is Dot instructed to regard the transaction, as a methed of inflicting an exemplary, just, and necessary punishment. In like manner, whilst the history of the delivery of the law from mount Sinai, or rather the recapitulation of that history by Moses, in the book of Deute- ronomy, is carried on in the Sunday lessons which are read between Easter and Whitsun- day, we shall be well engaged m discourses upon the commandments which stand at the head of that institution, in showing from the history their high original and authority, and in explaining their reasonableness, applica- tion, and extent. Whilst the history of Jo- seph is successively presented to the congre- gation during the Sundays m Lent, we shall be very negligent of the opportunity, if we do not take occasion to point out to our hearers, those observations upon the benevolent but secret direetion, the wise though circuitous measures, of Providence, of which this beauti- ful passage of Scripture supplies a train of ap- posite examples. There are, I doubt not, ' other series of subjects dictated by the ser- vice as edifying as these; but these I propose as illustrations of the rule. Next to the service of the church, the sea- 124 son of the year may be made to suggest use- ful and appropriate topics of meditation. The beginning of a new year has belonging to it a train of very solemn reflections. In the devo- tional pieces of the late Dr. Johnson, this ocea- sion was never passed by. We may learn from these writings the proper use to be made of it; and by the example of that excellent person, how mucha pious mind is wont to’be affected by this memorial of the lapse of life. There are also certain proprieties which correspond with the different parts of the year. | For ex- ample, the wisdom of God in the work of the creation isa theme which ought to be reserved for the return of the spring, when nature re- news, as it were, her activity; when every ani- mal is cheerful and busy, and seems to feel the influence of its Maker’s kindness; when our senses and spirits, the objects and enjoy~ ments that surround us, accord and harmo- nize with those sentiments of delight and gra- titude, which this subject, above all others, is calculated to inspire. There is no devotion so genuine as that which flows from these me- ditations, because it is unforced and self-ex- cited. There is no frame of mind more de- sirable, and, consequently, no preaching more useful, than that which leads the thought to this exercise. It is laying a foundation for 125 Christianity itself. If it be not to sow the seed, it is at least to prepare the soil. The evidence of revelation arrives with much greater ease at an understanding, which is already possessed by the persuasion, that an unseen intelligence framed and conducts the universe; and which is accustomed to refer the order and operations of nature to the agency of asupreme will. The influence also of religion is almost always in proportion to the degree and strength of this conviction. It is, moreover, a species of instruction of which our hearers are more capable than we may at first sight suppose. It is not necessary to be a philosopher, or to be skilled in the names and distinctions of natural history, in order to perceive marks of contrivance and design in the creation. It is only to turn our ~ observation to them. Now, beside that this requires neither more ability nor leisure than every mancan command, there are many things in the life of acountry parishioner which will dispose his thoughts to the employment. In his fields, amidst his flocks, in the progress of vegetation, the structure, faculties, and man- ners, of domestic animals, he has constant oc- casion to-remark proofs of intention and of consummate wisdom. The minister of a coun- try parish is never, therefore, better engaged, than when he is assisting this turn of contem- 126 plation. Nor willhe ever do it with so much effect, as when the appearance and face of ex- ternal nature conspire with the sentiments which he wishes to excite. Again: if we would enlarge upon the vari~ ous bounty of Providence, in furnishing a re- gular supply for animal, and especially for _ human subsistence, not by one, but by nume- rous and diversified species of food and cloth- ing, we shall be best heard in the time and amidst the occupations of harvest, when our hearers are reaping the effects of those con- trivances for their support, and of that care for their preservation, which their Father which is in heaven hath exercised for them. If the year has been favourable, we re- joice with them in the plenty which fills their granaries, covers their tables, and feeds - their families. If otherwise, or less so, we. have still to remark, how through all the hus- bandman’s disappointments, through the dan- gers and inclemencies of precarious seasons, a competent proportion of the fruits of the earth 's conducted to its destined purpose. We may observe also to the repining farmer, that the value, if not the existence, of his own occu- pation, depends upon the very uncertainty of which he complains. It is found to be almost universally true, that the partition of the pro- 127 fits between the owner and the occupier of the soil, is in favour of the latter, in proportion to the risk which he incurs by the disadvan- tage of the climate. This is a very just re- flection, and particularly intelligible to a rural audience. We may add, when the occasion. requires it, that scarcity itself hath its use. By acting as a stimulus to new exertions and to farther improvements, it often produces, through a temporary distress, a permanent benefit. | } : A Lastly; sudden, violent, or untimely deathg, or death accompanied by any circum- stances of surprise or singularity, usually leave an impression upon a whole neighbourhood. A Christian teacher is wanting in attention to opportunities who does not avail himself of this impression. The uncertainty of life re- quires no proof, But the power and influence which this consideration shall obtain over the decisions of the mind, will depend greatly upon the circumstances under which it is pre- sented to the imagination. Discourses upon the subject come with tenfold force, when they are directed to a heart already touched by some near, recent, and affecting example of human mortality. Ido not lament that funeral sermons are discontinued amongst us. 128 They generally contained so much of unsea- sonable, and oftentimes undeserved panegyric, that the hearers came away from them, rather with remarks in their mouths upon what was said of the deceased, than with any internal reflections upon the solemnity which they had left, or how nearly it related to their own con- dition. But by decent-allusions in the stated course of our preaching to events of this sort, or by, what is better, such a well-timed choice of our subject, as may lead our audi- ence to make the allusion for themselves, it is possible, I think, to retain much of the good effect of funeral discourses, without their adulation, and without exciting vain curi- osity. if If other occurrences have arisen within our neighbourhood, which serve to exemplify the progress and fate of vice, the solid advantages and ultimate success of virtue, the providen- tial discovery of guilt or protection of inno- cence, the folly of avarice, the disappoint- ments of ambition, the vanity of worldiy schemes, the fallaciousness of human foresight . in a word, which may remind us, “ what sha- dows we are, and what shadows we pursue,” and thereby induce us to collect our views and endeavours to one point, the attainment 129° of final salvation, such: occurrences may be made to introduce -topics of serious and use- ful meditation. .I have heard popular preach- ers amongst the methodists avail themselves of these occasions with very powerful effect. It must be acknowledged that they frequently transgress the limits of decorumand propriety, and that these transgressions wound the mo- desty of a cultivated ear. But the method » itself is not to be blamed. Under the correc- tion of a sounder judgement it might be ren- dered very beneficial.. Perhaps, as hath been already; intimated, the. safest way is not to | refer to these incidents by any direct allu- sion, but merely to discourse at the time upon subjects which are allied to, and connected with, them. ‘The sum of what I have been recommend- ing amounts to this, that we consider dili- gently the probable effects of our discourses, Pe upon the particular characters and disposi- tions of those who are to hear them; but that we apply this consideration solely to the - choice of truths, by no means to the admission of falsehood or insincerity*: Secondly, that * This distinction fixes the limits of exoteric doctrine, as far as any thing called by that name is allowable to a Christian teacher, 4 K 130 We endeavour to profit by circumstances, that is, to assist, not the reasoning, but the efficacy of our discourses, by an opportune and skilful use of the service of the church, the season of the.year, and of all such occurrences and situations as are capable of receiving a reli- gious turn, and such as, being yet recent in the memory of our hearers, may dispose their minds for the admission and influence of salu- tary reflections. My Reverend Brethren, I am sensible that the discourse with which I have now detained you, is not of that kind which is usually deli- vered at a chancellor’s visitation. But since (by the favour of that excellent prelate, who by me must long be remembered with erati- tude and affection) I hold another public sta- tion in the diocese, I embrace the only op- portunity afforded me of submitting to you that species of counsel and exhortation, which, with more’ propriety perhaps, you ‘would have received from me in the character ‘of your archdeacon, if the functions ‘of that office had remained entire. DANGERS INCIDENTAL TO THE CLERICAL CHARACTER, STATED, IN A SERMON, PREACHED BEFORE THE UNIVERSITY OF CAMBRIDGE,. AT GREAT ST. MARY’S CHURCH, ON SUNDAY, JULY 5, BEING COMMENCEMENT SUNDAY. KQ ‘TO LOWTHER YATES, D.D. VICE CHANCELLOR, AND THE HEADS OF COLLEGES IN gTHE UNIVERSITY OF CAMBRIDGE, AS A TESTIMONY YO MANY OF THEM, OF THE AFFECTION WITH WHICH THE AUTHOR RETAINS | HIS ACADEMICAL FRIENDSHIPS; AND TO ALL, OF THE RESPECT WITH WHICH HE REGARDS THEIR STATIONS, THE FOLLOWING DISCOURSE Is INSCRIBED ~ BY THEIR FAITHFUL SERVANT, W. PALEY. 7 j : : ee ate ¥ fe ‘ 7 : aban cy ost ) “nee ‘ Gaus se ow ' ak egy wear | | ‘ Hh A EN SAS a OT a nei Bry Be me ar ae an Ten id f been nugvozers, aay rt Sai aa i wiht aye Ae NSA, We I i iy - ee Sil i =P th mt Le; ‘ i | ry 135 1 CoRINTHIANS, 1X.—PART OF THE 27TH VERSE. Lest that, by any means, when I have preached to others, I myself should be a cast-away. TueEse words discover the anxiety, not to say the fears of the writer, concerning the event of his personal salvation: and, when interpreted by the words which precede them, strictly connect that event with the purity of his personal character. It is extremely material to remember who it was that felt this deep selicitude for the fate of his spiritual interests, and the persua- sion, that his acceptance (in so far as it is procured by human endeavours) would de- pend upon the care and exactness with which he regulated his own passions, and his own ‘conduct: because, if aman ever existed, who, in the zeal and labour with which he served the. cause of religion, in the ardour or the ‘efficacy of his preaching, i in his sufferings or his SUCCESS, might hope for some excuse to 136 indulgence, some licence for eratifications which were forbidden to others, it was the author of the text which has been now read to you. Yet the apostle appears to have known, and by his knowledge teaches us, that no exertion of industr y, no display of talents, no public merit, however great, or however good or sacred be the cause in which it is acquired, will compensate for the ne=. glect of personal self-government. This, in my opinion, is an important lesson to all: to none, certainly, can it be more ap- plicable, than it is in every age to the teach- ers of religion ; for a little observation of the world must have informed us, that the hu- man mind is prone, almost beyond resistance, to sink the weakness or the irregularities of private character in the view of public ser- vices; that this propensity is the strongest in a man’s own case; that it prevails more pow- erfully in religion than in other subjects, 1 in- asmuch as the teachers of religion consider themselves (and rightly do so) as ministering to the higher interests of human existence, _ Still ee if there be causes, as I believe there are, which raise extraordinary difficul- ties in the way of those who are engaged | in 137 the offices of religion ; circumstances even of disadvantage in the profession and character, as far as relates to the conservation of their own virtue: it behoves them to adopt the apo- stle’s caution with more than common care, because it is only to prepare themselves for dangers to which they are more than com- monly exposed. Nor is there good reason for concealing, either from themselves or others, any unfa- vourable dispositions which the nature of our employment or situation may tend to gene- rate: for, be they what they will, they only prove, that it happens to us according to the condition of human life, with many benefits to receive some inconveniences ; with many helps to experience some trials: that, with many pe- culiar motives to virtue,and means of improve- ment in it, some obstacles are presented to our progress, which it may require a distinct and positive effort of the mind to surmount. I apprehend that I am stating a cause of “no inconsiderable importance, when, amongst these impediments, I mention, in the first place, the insensibility to religious impression, which a constant conversation with religious > subjects, and, still more, a constant inter- 138 mixture with religious offices, is wont to in. duce. Such is the frame of the human con- stitution (and calculated also for the wisest purposes), that, whilst all active habits are fa- cilitated and strengthened by repetition, im- pressions under which we.are passive, are weakened and diminished. Upon the first of these properties depends, in a great mea~ sure, the exercise of the arts of life: upon the second, the capacity which the mind possess- es of adapting itself to almost every situa- tion. This quality is perceived in numerous, and, for the mast part, beneficial examples. Scenes of terror, spectacles of pain, objects of loathing and disgust, so far lose their effect with their novelty, as\to permit professions to be carried on, and conditions of life to be en- dured, which otherwise, although necessary, would be insupportable. It is a quality, however, which acts, as other parts of our frame do, by an operation which is general: hence it acts also in instances in which its influence is to be corrected; and, amongst these, in religion. Every attentive Christian will have observed how much more power- fully he is affected by any form of worship which is uncommon, than with the familiar returns of his own religious offices. He will be sensible of the difference, when he ap-_ 139 proaches, a few times in the year, the sacra- ment of the Lord’s Supper; if he should be present at the visitation of the sick; or even, if that were unusual to him, at the sight of a family assembled in prayer. He will perceive it also upon entering the doors of a dissenting * congregation ; a cir¢umstance which has mis-_ led many, by causing them to ascribe to some advantage in the conduct of public worship, what, in truth, is only the effect of new im- pressions: Now, by how much a lay fre- quenter of religious worship finds himself less warmed and stimulated by ordinary than by extraordinary acts of devotion, by so much, it may be expected, that a clergyman, habitu- ally conversant with the offices of religion, will — be less moved and stimulated than he is. What then is to be done? It is by an effort of ' reflection; by a positive exertion of the mind; by knowing this tendency, and by setting our- selves expressly to resist.it, that we are to re- _ pair the decays of spontaneous piety.. We are no more to surrender ourselves to the me- chanism of our frame, than to the impulse of our passions. We are to assist our sensitive ° by our rational nature. We are to supply this infirmity (for so it may be called, al- though, like many other properties which bear the name of vices in our constitution, it be, in 140 iruth, a beneficial principle acting according to a general law)—we are to supply it by a deeper sense of the obligations under which we he; by ‘a more frequent and a more. dis- tinct recollection .of the reasons upen which that obligation is founded. We are not to wonder at the pains which this may cost us > still less are we to imitate the despondency of some serious Christians, who in the impaired sensibility that habit hath induced, bewail the coldness of a deserted soul. Hitherto our observation will not be ques- tioned: but I think that this principle goes farther than is generally known or acknow- ledged. I think that it extends to the influ- ence which argument itself possesses upon our understanding ; or, at least, to the influence which it possesses in determining our will. will not say, that, ma subject strictly intel- Jectual, and in science properly so called, a demonstration is the less convincing for being old: but I am not sure that this is not, in some measure, true of moral evidence and pro- bable proofs. In practical subjects, however, where two things are to be done, the under- standing to be convinced, and the will te be persuaded, I believe that the force of every argument is diminished by triteness and fami- se," \ 141 liarity. The intrinsic value of the argument must be the same: the impression may be very different. But we have a disadvantage - to contend. with additional to this. The consequence of repetition will be felt more sensibly by us, who are in the habit of directing our argu- ments to others: for it always requires a se- cond, a separate, and an unusual effort of the mind, to-bring back the conclusion upon our- selves. : In constructing, in expressing, in de- livering our arguments; in all the thoughts and study which weemploy upon them, what wevare apt to hold continually in our view, is the effect which they may produce upon those who hear or read them. The further and best use of our meditations, their influence upen our own hearts and consciences, is lost in the presence of the other. In philosophy itself, it is not always the same thing, to study a subject, in order to understand, and in order only to teach it. In morals and religion, the - powers of persuasion are cultivated by those whose employment is public instruction; but their wishes are fulfilled, and their care ex- hausted, in promoting, the success of their en- deavours upon others. The secret duty of turning truly and in earnest their attention 142 upon themselves, is suspended, not to say for- gotten, amidst the labours, the engagements, the popularity of their public ministry; and, in the best disposed minds, is interrupted, by the anxiety or even by the satisfaction, with which their public services are performed. These are dangers adhering to the very nature of our profession: but the evil is ‘often also augmented by our imprudence. | In our wishes to convince, we are extremely apt to overstate our arguments. We think no con- fidence with which we speak of them can be too great, when our intention is to urge them upon our hearers. This zeal, not seldom, 4 believe, defeats 1ts own purpose, even with those whom we address; but it always de- stroys the efficacy of the argument upon our- selves. We are conscious of the exaggera- tion, whether our hearers perceive it or not; and this consciousness corrupts ‘to us ‘the whole influence of the conclusion; robs it: even of its just value. Demonstration ad- mits of no degrees; but real life knows no- thing of demonstration. It converses ‘only with moral evidence and moral reasonmg. In these the scale of probability is extensive ; and every argument hath its place in it. It .may not be quite the same thing to overstate ‘ 143 a true reason, and to advance a false one: but since two questions present themselves to the judgement, usually joined together by their nature and importance, viz. on which _ side probability lies, and how much it pre- ponderates; to transgress the rules of fair reasoning in either question ; in either to go beyond our own perception of the subject, is a similar, if not an equal, fault. In both cases it is a want of candour, which ap- proaches to a want of veracity. But that, in which its worst effect is seen; that, at least, which it belongs to this discourse to notice, is in its so undermining the solidity of our proofs, that our'own understandings refuse to rest upon them; in vitiating the integrity of ourown judgements ;. in rendering our mindé, as well incapable of estimating the proper strength of moral and religious arguments, as unreasonably suspicious of their truth, and dull and insensible to their impression. If dangers to our character accompany the exercise-of our public ministry, they no less attend upon the nature of our professional studies. It has been said, that literary tri- fling upon the Scriptures has a tendency, above all other employments, to harden the heart.. If by this maxim it be designed to 144 reprove the exercise, to check the freedom, or to question the utility, of critical researches, when employed upon the sacred volume, it is not by me to be defended. If it mean sim- ply to guard against an existing danger, to state an usual and natural consequence, the maxim wants neither truth nor use. It is founded in this observation: when any one; by the command of learning and talents, has. been fortunate enough to clear up an ob- scurity, or to settle a doubt in the inter- pretation of Scripture ; pleased (and justly pleased) with the result of his endeavours, his thoughts are wont to indulge this compla- cency, and there to stop: or when another, by a patient application of inferior faculties, has made, as he thinks, some progress in theological studies; or even has with much attention engaged in them ; he is apt to rest and stay in what he deems a religious and meritorious service. The critic and the com- mentator do not always proceed with the re- flection, that, if these things be true, if this book do indeed convey to us the will of God, then is it no longer to be studied and criti- eised alone, but, what is a very different work, to be obeyed, and to be acted upon. At least, this ulterior operation of the mind, enfeebled perhaps by former exertions of 145 quite another nature, does not always retain sufficient force and vigour to bend. the obsti- nacy of the will. To describe the evil is to point out the remedy; which must consist im holding steadfastly within our view this momentous consideration, that, however la- boriously, or however successfully, we may have cultivated religious studies; how much soever we may have added to our learning or our fame, we have hitherto done little for our salvation: that a more arduous, to us perhaps a new, and, it may be, a painful work, which the public eye sees not, which no public favour will reward, yet remains to be attempted; that of instituting an ex- amination of our hearts and of our conduct, of altering the secret course of our behaviour, of reducing, with whatever violence to our habits, loss of our pleasures, or interruption of our pursuits, its deviations to a conformity with those rules of life, which are delivered m the volume that lies open before us; and which, if it be of importance enough to de- serve our study, ought, for reasons infinitely superior, to command our obedience. Another disadvantage incidental to the charaeter of which we are now exposing the dangers, is the moral debility that arises from L 146 the want of being trained in the virtues of active life. This complaint belongs not to the clergy as such, because their pastoral office affords as many calls, as many oppor- tunities, for beneficent exertions, as are usually found in private stations; but it be- longs to that secluded, contemplative life, which men of learning often make choice of, or into which they are thrown by the acci- dent of their fortunes. A great part of mankind owe their principles to their prac- tice; that is, to that wonderful accession of strength and energy which good dispositions receive from good actions. It is difficult to sustain virtue by meditation alone; but let our conclusions only have influence enough once to determine us upon a course of virtue, and that influence will acquire such augmentation of force from every instance of virtuous endeavour, as, ere long, to produce in us constancy and resolution, a formed and a fixed character. Of this great and pro- gressive assistance to their principles, men who are withdrawn from the business and the intercourse of civil life, find themselves in some measure deprived. ‘Virtue in them is left, more than in others, to the dictates of reason; to a sense of duty less aided by the power of habit. I will not deny that this 147 difference renders their virtue more pure, more actual, and nearer to its principle; but it renders it less easy to be attained or pre- served. Having proposed these circumstances, as difficulties of which I think it useful that our order should be apprised; and as growing out of the functions of the profession, its stu- dies, or the situations in which it places us ; I proceed, with the same view, to notice a turn and habit of thinking, which is, of late, ” become very general amongst the higher _~ classes of the community, amongst all who occupy stations of authority, and, in com- mon with these two descriptions of men, amongst the clergy. That which I am about to animadvert upon, is, in its place, and to a certain degree, undoubtedly a fair and right consideration ; but, in the extent to which it prevails, has a tendency to discharge from the hearts of mankind all religious principle whatever. What I mean, is the performing of our religious offices for the sake of setting an example to others; and the allowing of this motive so to take possession of the mind, as to substitute itself into the place of the proper ground and reason of the duty. I must be permitted to contend, that, when- . L2 148 ever this is the case, it becomes not only a cold and extraneous, but a false and un- reasonable principle of action. A conduct propagated through the different ranks of so- ciety merely by this motive, is a chain with- out a support, a fabric without a foundation. The parts, indeed, depend upon one another, but there is nothing: to bear up the whole. There must be some reason for every duty beside example, or there can be no sufficient reason for it at all. It is a perversion, there- fore, of the regular order of our ideas, to suf- fer a consideration, which, whatever be its importance, is only secondary and consequen- tial to another, to shut out that other from the thoughts. The effect of this in the offices of religion, is utterly to destroy their religious quality ; to rob them of that which gives to them their life, their spirituality, their nature. They who would set an ex- ample to others of acts of worship and devo- tion, in truth perform none themselves. Idle or proud spectators of the scene, they vouch- safe their presence in our assemblies, for the edification, it seems, and benefit of others, but as if they had no sins of their own to de- plore, no mercies to acknowledge, no pardon to entreat. ! 149 Shall the consideration, then, of example be: prohibited and discarded from the thoughts? By no means: but let it attend upon, not su- persede, the proper motive of the action. Let us learn to know and feel the reason, the value, and the obligation of the duty, as it concerns ourselves ; and, in proportion as we are affected by the force of these considerations, we shall desire, and desiring endeavour, to extend their influence to others. This wish, flowing from an original sense of each duty, preserves to the duty its proper principle. “ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. “ The glory of your heavenly Father is still, you observe, the ter- mination of the precept. The love of God; that zeal for his honour and service, which gratitude, which piety inspires, are still to be the operating motive of your conduct. Be- cause we find it convenient to ourselves, that those about us should be religious ; or because it is useful to the state, that religion should be upheld in the country ; to join, from these motives, in the public ordinances of the church, for the sake of maintaining their cre- dit by our presence and example, however ad- viseable it may be asa branch of secular pru- dence, is not either to fulfil our Lord’s pre- 150 cept, or to perform any religious service. Re- ligion can only spring from its own principle. Believing our salvation to be involved in the faithful discharge of our religious as well as moral duties, or rather that they are the same; experiencing the warmth, the consolation, the virtuous energy, which every act of true devotion communicates to the heart, and how much these effects are heightened by consent and sympathy ; with the benevolence with which we love our neighbour, loving also and seeking his immortal welfare ; when, prompted by these sentiments, we unite with him in acts of social homage to our Maker, then hath every principle its weight; then, at length, is our worship what it ought to be; exemplary, yet our own; not the less personal for being public.. We bring our hearts to the service, and not a constrained attendance upon the place, with oftentimes an ill-concealed indif- - ference to what is there passing. If what we have stated concerning exam- ple be true; if the consideration of it be liable to be overstretched or misapplied, no persons can be more in danger of falling into the mistake, than they who are taught to re- gard themselves gs placed in their stations for “the purpose of becoming the examples as well 151 as instructors of their flocks. It is necessary that they should be admonished to revert continually to the fundamental cause of all obligation and of all duty ; particularly to re- member, that, in their religious offices, they have not only to pronounce, to excite, to con- duct, the devotion of their congregations, but to pay to God the adoration which themselves owe to him; in a word, amidst their care of others, to save their,own souls by their own _ religion. These, I think, are some of the causes, which, in the conduct of their lives, call for a peculiar attention from the clergy, and from men of learning; and which render the apo- stle’s example, and the lesson which it teaches, peculiarly applicable to their circumstances. It remains only to remind them of a considera- tion which ought to counteract these disad- vantages, by producing a care and solicitude, sufficient to meet every danger, and every difficulty: to remind them, I say, for they cannot need to be informed of our Lord’s so- lemn declaration, that contumacious know- ledge, and neglected talents, knowledge which doth not lead to obedience, and talents which rest in useless speculations, will be found, in 152 the day of final account, amongst the objects of his severest displeasure. Would to God, that men of learning always understood how deeply they are concerned in this warning! It is impossible to add another reason which can ~ be equal or second to our Lord’s admonition: but we may suggest a motive of very distant ideed, but of no mean importance, and to which they certainly will not refuse its due re- gard, the honour and estimation of learning itself. Irregular morals in men of distin- guished attainments, render them, not de- spised-(for talents and learning never can be despicable), but subjects of malicious remark, perhaps of affected pity, to the enemies of intellectual liberty, of science and literature; and, at the same time, of sincere though si- lent regret to those, who are desirous of sup- porting the esteem which ought to await the successful pursuit of ingenuous studies. We entreat such men to reflect, that their con- duct will be made the reply of idleness to in- dustry, the revenge of dulness and ignorance upon parts and learning; to consider, how many will seek, and think they find, in their example, an apology for sloth, and for indif- ference to all liberal improvement; what a theme, lastly, they supply to those, who, to 153 the discouragement of every mental exertion, preach up the vanity of human knowledge, and the danger or the mischief of superior at- tainments! But if the reputation of learning be con- cerned in the conduct of those who devote themselves to its pursuit, the sacred in- terests of morality are not less so. It is for us to take care that we justify not the boasts, or the sneers, of infidelity; that we do not au- thorize the worst of all scepticism, that which would subvert the distinctions of moral good and evil, by insinuating concerning them, that their only support is prejudice, their only ori- gin in the artifice of the wise, and the credu- lity of the multitude; and that these things are but too clearly confessed by thelives ofmen of learning and inquiry. This calumny let us contradict; let us refute. Let us show, that virtue and Christianity cast their deepest foundations in knowledge ; that, however they may ask the aid of principles which, ina great degree, govern human life (and which must necessarily, therefore, be either powerful al- hes, or irresistible adversaries), of education, of habit, of example, of public authority, of public imstitutions, they rest, nevertheless, a, upon the firm basis of rational argument. Let us testify to the world our sense of this great truth, by the only evidence which the world will believe, the influence of our conclusions _ upon our own conduct. A SERMON, PREACHED AT THE ASSIZES AT DURHAM, JULY 29, 1795; AND PUBLISHED AT ene REQUEST OF THE LORD BISHOP, ~ THE HONOURABLE THE JUDGES OF ASSIZE, AND THE GRAND JURY. < r Si, 5 ARTFERS ati Lae 4 . 5 - of r 7 bot ; oy ee ra Pie ats saa ’ Fe ‘ SALE Gi ave YO , Sie Ai MAIL SUT or | st PAD at uy d 4 ¥ Mee ‘ A it 2 7 = “x 3. Age F j agql Cries sur oF , : ‘ Eh ‘ . > - Ve) 2 ¢ . . : ti ‘ . i n 2 “ way ‘ e ok * a) , 1 ae 7: : 3 : F ; * f “ } - 4 ‘rays t f ‘ ae ‘ ; F Pe : - i bees = hs 4 ; g o ta ae ; r ’ +") pa if i, ; - 4 o rs os i “+9 J ae i d F | f 4 " Ma ~ ri 3 re i@p Ets , 4 3 2 ee s . _ 4 ; e o>, ' ae : ro af mea? . 3 ; ' & TO THE HONOURABLE AND RIGHT REVEREND SHUTE, BY DIVINE PROVIDENCE, ? LORD BISHOP OF DURHAM, THE FOLLOWING DISCOURSE, AS A SMALL BUT SINCERE EXPRESSION OF GRATITUDE, FOR A GREAT, UNSOLICITED, AND UNEXPECTED FAVOUR, Is INSCRIBED, BY HIS FAITHFUL AND MOST OBLIGED SERVANT, W. PALEY. eT SEO abe band bey Bra 8. ee oR aT Va 40 om Bae Me AGO Y ‘wane HE AP: OM ~ 7 Hit “4 \ Hs hk an 159 — “RoMANS, XIV. 7. For none of us liveth to himself. Tur use of many of the precepts and maxims of Scripture, is not so much to prescribe actions, as to generate some certain turn and habit of thinking: and they are then only applied as they ought to be, when they. fur- nish us. with such a view of, and such a way of considering, the subject to which they re- late, as may rectify and meliorate our dispo- sitions; for from dispositions, so rectified and meliorated, particular good actions, and par- ticular good rules of acting, flow of their own accord. This is true of the great Christian maxims, of loving our neighbours as our- selves; of doing to others as we would that others should do to us; and (as will appear, I hope, in the sequel of this discourse) of that of the text. These maxims being well im- pressed, the detail of conduct may be left to itself. The subtleties of casuistry, I had al- 160 most said the science, may be spared, By presenting to the mind one fixed considera- tion, such a temper is at length formed with- in us, that our first.impressions and first im- pulses are sure almost of being on the side of virtue; and that we feel likewise an almost irresistible inclination to be governed by them. When this disposition is perfected, the influence of religion, as a moral institu- tion, is sufficiently established. It is not in this way, but in another, that human laws, especially the laws of free coun- tries, proceed to attain their objects. Fors asmuch as their ultimate sanctions are to be dispensed by fallible men, instead of an un= erring and omniscient Judge, the safety, as well as the liberty, of the subject, requires, that discretion should be bound down by pre- cise rules both of acting, and of judging of actions. Hence lawgivers have been obliged to multiply directions and prohibitions with- out number: and this necessity, for such f acknowledge it to be, hath drawn them into a prolixity, which encumbers the law as a science to those who study or administer it ; and sometimes perplexes it, as a rule of con- duct, to those who have nothing to do with it, but to obey it. Yet still they find them- 161- selves unable to make laws as fast as occa- sions demand them: they find themselves perpetually called upon to pursue, by fresh paths, the inventive versatility of human fraud, or to provide for new and unforeseen varieties of situation. Now should religion, which professes to guide the whole train and ange of a man’s conduct, interior as well as external, domestic as well as civil ; and which, consequently, extends the operations. of its rules to many things which the laws leave indifferent and uncontrolled ; should religion, I say, once set about to imitate the precision of human laws, the volume of its precepts would soon be rendered useless by its bulk, and unintelligible by its intricacy. The re- ligion of Mahomet, as might be expected from the religion of a military prophet, constituted itself into the law of the states into which it was received. Assuming the functions of legislators and magistrates, in conjunction with the character of interpreters of the Koran, and depositaries of the supple- mental laws of the religion, the successors of the Arabian have, under the name of tra- ditionary rules, compiled a code for the di rection of their followers in almost every part of their conduct. The seventy-five thousand M 162 precepts of that code* serve only to show the futility of the attempt; to prove by ex- periment, that religion can only act upon human life by general precepts, addressed and applied to the disposition ; that there is no ground for the objection that has sometimes been made to Christianity, that it is defective, as a moral institution, for the want of more explicit, more circumstantial, and more ac- curate directions ; and that when we place by the side of each other human and divine laws, without understanding the distinction in the two methods by which they seek to attain their purpose, and the reason of that distine- tion, we form a comparison between them, which is likely to be injurious to both. We may find fault with the Scriptures, for not giving us the precision of civil laws; and we may blame the laws, for not being content with the conciseness and simplicity of Scrip- ture ; and our censure in both cases. be un- founded and undeserved. The observation of the text is exactly of the nature I have been alluding to. It sup- plies a principle. It furnishes us with a view of our duty, and of the relations in which we % See Hamilton’s translation of the Hedaya or Guide. 163 are placed, which, if attended to (and no in- struction can be of use without that), will produce in our minds just determinations, and, what are of more value, because more wanted, eflicacious motives. ** None of usliveth to himself.” We ought to regard our lives (including under that name our faculties, our opportunities, our ad- vantages of every kind) not as mere instru- ments of personal gratification, but as due to the service of God; and as given us to be employed in promoting the purpose of his will in the happiness of our fellow-creatures. 1 am not able to imagine a turn of thought which is better than this. _ It encounters the antagonist, the check, the destroyer of all virtue, selfishness. It is intelligible to all; to all different degrees applicable. It inces- santly prompts to exertion, to activity, to beneficence. in order to recommend it, and in order to render it as useful as it is capable of being made, it may be proper to point out, how the force and truth of the apostle’s assertion bears upon the different classes of civil so- ciety. And in this view, the description of men which first, undoubtedly, offers itself to M 2 164 eur notice, is that of men of public charac- ters ; who possess offices of importance, pow ~ - er, influence, and authority. If the rule and principle which I am exhibiting to your ob- servation, can’be said to be made for one class of mankind more than another, it is for them. They, certainly, “ live not to themselves.” The design, the tenure, the condition of their offices; the public expectation, the public claim, consign their lives and labours, their cares and thoughts and talents, to the public happiness, whereinsoever it is connected with _ the duties of their stations, or can be ad- vanced by the fidelity of their services. There may be occasions and emergencies when men are called upon to take part in the public service, out of the line of their pro- fessions, or the ordinary limits of their voca- tion. But.these emergencies occur, I think, seldom. The necessity should be manifest, before we yield to it. A too great readiness to start out of our separate precincts of duty, in order to rush into provinces which belong to others, is a dangerous excess of zeal. In general the public interest 1s best upheld, the public quiet always best preserved, by each one attending closely to the proper and distinct duties of his station. In seasons of peril or consternation, this attention ought 163 to be doubled. .Dangers are not best op- posed by tumultuous or disorderly exertions; but by a sedate, firm, and calm resistance, especially by that regular and silent strength which is the collected result of each man’s vigilance and industry in his separate station. For public men, therefore, to be active in the stations assigned to them, is demanded by their country in the hour of her fear or danger. If ever there was a time, when they that rule “ should rule with diligence ;” when supineness, negligence, and remissness in office, when a timidity or love of ease, which might in ‘other circumstances be tolerated; ought to be proscribed and excluded, it is the present. If ever there was a time to make the public feel the benefit of public institu- tions, it is this. But I shall add nothing more concerning the obligation which the text, and the lesson it conveys, imposes upon public men, be- ~ eause I think that the principle is too apt to be considered as appertaining to them alone: It will therefore be more useful to show, how what are called private stations aré affected by the same principle. I say, what are called private stations, for such they are, only as contradistinguished from public trusts, pub- \ 166 licly and formally confided. In themselves, and accurately estimated, there are few such; T mean, that there are few so destined to the private emolument of the possessor, as that they are innocently occupied by him, when they are occupied with no other atten- tion but to his own enjoyment. Civil go- vernment is constituted for the happiness of the governed, and not for the gratification of those who administer it. Not only so, but the gradations of rank in society are sup- ported, not for the advantage or pleasure of those who possess the highest places im it, but for the. common good ; for the security, the repose, the protection, the encourage- ment of all. They may be very satisfac- torily defended upon this principle: but then _ this principle casts upon them duties. In particular it teaches every man who possesses a fortune, to regard himself as in some mea- sure occupying a public station; as obliged to make it-a channel of beneficence, an in- strument of good to others, and not merely a supply to himself of the materials of luxury, ostentation, or avarice. There is a share of power and influence necessarily attendant upon property ; upon the right or the wrong use of which, the exertion or the neglect, depends no little part of the virtue or vice, 167 the happiness or misery of the community. It is in the choice of every man of rank and property to become the benefactor or the scourge, the guardian or the tyrant, the ex- ample or the corrupter of the virtue, of his servants, his tenants, his neighbourhood ; to be the author to them of peace or contention, of sobriety or dissoluteness, of comfort or distress: This power, whencesoever it pro- ceeds, whether expressly conferred or silently acquired (for I see no difference in the two eases), brings along with it obligation and responsibility. It is to be lamented when this consideration is not known, or not at- : tended to. Two causes appear to me to ob- struct, to men of this description, the view of their moral situation. One is, that they do not perceive any call upon them at all; the other, that, if there be one, they do not see to what they are called. To the first point I would answer in the words of an excellent -moralist, “ The delivery of the talent is the call*:” it is the call of Providence, the call of _Heaven. The supply of the means is the re- quisition of the duty. When we find our- selves in possession of faculties and opportu- * The late Abraham Tucker, Esq. author of The Light of Nature, and of the Light of Nature and Revelation pursued, by Edward Search, Esq. 168 “nities, whether arising from the endowments and qualities of our minds, or from the ad- vantages of fortune and station, we need ask for no further evidence of the intention of the Donor: we ought. to see in that intention a demand upon us for the use and application of what has been given. This is a principle of natural as well as revealed religion ; and it is universal. ‘Fhen as to the second inquiry, the species of benevolence, the kind of duty to which we are bound, it is pointed out to us by the same indication. To whatever office of benevolence our faculties are best fitted, our talents turned; whatever our op- portunities, our occasions, our fortune, our profession, our rank or station, or whatever our local circumstances, which are capable of no enumeration, put in our power to per~ form with the most advantage and effect, that is the office for us ; that it is, which, upon our principle, we are designed, and, being designed, are obliged to discharge. I think that the judgement of mankind does not often fail them in the choice of the objects or spe- cies of their benevolence: but what fails them is the sense of the obligation, the conscious- ness of the connexion between duty and power, and, springing from this conscious- ness, a disposition to seek opportunities, or to 169 embrace those that occur, of rendering them~- selves useful to their generation. Another cause, which keeps out of the sight of those who are concerned in them, the du- ties that belong to superior stations, is a lan- guage from their infancy familiar to them, namely, that they are placed above work. I have always considered this as a most unfor- tunate phraseology. And, as habitual modes of speech have no small effect upon public sentiment, it has a direct tendency to make one portion of mankind envious, and the other idle. The truth is, every man has his work. - The kind of work varies, and that,is all the difference there is. A great deal of labour exists beside that of the hands; many species of industry beside bodily operation, equally ne- cessary, requiring equal assiduity, more atten- tion, more anxiety. It is not true, therefore, th t men of elevated stations are exempted fromwork; itis only true, that there is assigned to them work of a different kind: whether more easy, or more pleasant, may be ques- tioned; but certainly not less wanted, not less essential to the common good. ‘Were- this maxim once properly received as a principle of conduct, it would put men of fortune and rank upon inquiring, what were the opportu- 170 nities of doing good (for some, they may des pend upon it, there are) which in.a more especial manner belonged to their situation or — condition: and were this principle carried into any thing like its full effect, or even were this way of thinking sufficiently inculcated, it would pernnplitely remove the invidiousness of elevated stations. Mankind would see in them this alternative. If such men discharged the duties which were attached to the advantages they enjoyed, they deserved these advantages. If they did not, they were, morally speaking, in the situation of a poor man who neglected his business and his calling ; and in no better. And the proper reflection in both cases is the samme: the individual is in a high degree cul- pable, yet the business and tho calling bene- ficial and expedient. The habit and the disposition which we wish to recommend, namely, that of casting about for opportunities of doing good, readily seizing those which accidentally present themselves, and faithfully using those which naturally and regularly belong to our situations, ap- pear to be sometimes checked by a notion, very natural to active spirits, and to flattered talents. They will not be content to do little things. They will cither attempt mighty mat- 171 ters, or do nothing. The small effects, which the private endeavours of an individual can produce upon the mass of social good, is so lost, and so unperceived, in the comparison, that it neither deserves, they think, nor re-~ wards, the attention which it requires. The answer is, that the comparison, which thus discourages them, ought never to be made. The good which their efforts can produce, may be too minute to bear any sensible pro- portion to the sum of public happiness, yet may be their share; may be enough for them. The proper question is not, whether the good. we aim at be great or little; still less, whe- ther it be great or little in comparison-with the whole; but whether it be the most which it is in our power to perform. A single action may be, as it were, nothing to the aggregate of moral good; so also may be the agent. It may still, therefore, be the proportion which is Te» quired of him. In all things nature works by numbers. Her greatest effects are achieved by the joint operation of multitudes of, sepa- rately considered, insignificant individuals. It is enough for each that it executes its office. It is not its concern, because it does not de- pend upon its will, what place that office holds in, or what proportion it bears to, the general . 172 result. Let our only comparison therefore be, between our opportunities and the use which ~ we make of them. When we would extend our views, or stretch out our hand, to distant and general good, we are commonly lost and sunk in the magnitude of the subject. \ Par- ticular good, and the particular good which hes within our reach, is all we are concerned to attempt, or to inquire about. Not the smallest effort will be forgotten; not a par- ticle of our virtue will fall to the ground. Whether successful or not, our endeavours will be recorded; will be estimated, not ac- cording to the proportion which they bear: to the universal interest, but according to the re-’ lation which they hold to our means and op- portunities; according to the disinterested- ness, the sincerity, with which we undertook; — the pains and perseverance with which we carried them on. It may be true, and I think it is the doctrine of Scripture, that the right use of great faculties or gredt opportunities, will be more highly rewarded, than the nght use of inferior faculties and less opportunities. He that with ten talents had made ten talents more, was placed over ten cities. The ne- elected talent was also given to him. He who with five talents had made five more, though o 173 pronounced to be a good and faithful servant, was placed only over five cities*. This di- stinction might, without any great harshness to our moral feelings, be resolved into the will of the Supreme Benefactor: but we can see, perhaps, enough of the subject to perceive that it was just. The merit may reasonably be supposed to have been more: in one case than the other. The danger, the activity, the care, the solicitude, were greater. ‘Still both received rewards, abundant beyond measure when compared with the services, equitable and proportioned when compared with one another. That our obligation is commensurate with our opportunity, and that the possession of the opportunity is sufficient, without any further or more formal command, to create the obli- gation, isa principle of morality and of Scrip- ture; and is alike true in all countries. But that power and property so far go together, as to constitute private fortunes imto public ‘Stations, as to cast upon large portions of the community occasions which render the pre- ceding principles more constantly applicable, is the effect of civil institutions, and is found a9 * Matt, xxy. 20, et seq. 174 inno country more than in ours; if in any so much. With us a great part of the public business of the country is transacted by the | country itself: and upon the prudent and faithful management of it, depends, in a very considerable degree, the interior prosperity of the nation, and the satisfaction of great bo- dies of the people. Not only offices of ma- gistracy, which affect and pervade every dis- trict, are delegated to the principal inhabi- tants of the neighbourhood, but there is erected in every county a high and venerable tribunal, to which owners of permanent pro- perty, down almost to their lowest classes, are indiscriminately called; and called to take part, not in the forms and ceremonies of the meeting, but in the most efficient and impor- tant of its functions. The wisdom of man hath not devised a happier institution than that of juries, or one founded in a juster know- ledge of human life, or of the human capa- city. In jurisprudence, as in every science, the points ultimately rest upon common sense. But to reduce a question to these points, and to propose them accurately, requires not only an understanding superior to that which is ne- -cessary to decide upon them when proposed, but oftentimes also a technical and peculiar erudition. Agreeably to this distinction, which . 175 runs perhaps through all sciences, what is pre- liminary and preparatory, is left to the legal profession; what is final, to the plain under- standing of plain men. But since it is neces- sary that the judgement of such men should be informed ; and since it is of the utmost im- portance that advice which falls with so much weight, should be drawn from the purest sources; judges are sent down to us, who have spent their lives in the study and admi- nistration of the laws of their country, and who come amongst us, strangers'to our con- tentions, if we have any, our parties, and our prejudices; strangers to every thing, except the evidence which they hear. The effect corresponds with the wisdom of the design. Juries may err, and frequently do so; but there is no system of error incorperated with their constitution. Corruption, terror, influ- ence, are excluded by it; and prejudice, in a great degree, though notentirely. This.dan- ger, which consists in juries viewing one class of men, or one class of rights, in a more or less favourable light than another, is the only one to be feared, and to be guarded against. It isa disposition, which, whenever it rises up in the minds of jurors, ought to be repressed by their probity, their consciences, the sense - of their duty, the remembrance of their oaths. 176 And this institution is not more salutary, than it is grateful and honourable to those popular feelings of which all good govern- ments are tender. Hear the language of the law. In the most momentous interests, in the last peril indeed of human life, the accused appeals to God and his country, “ which country you are.” What pomp of titles, what display of honours, can equal the real dignity which these few words confer, upon those to whom they are addressed? They show, by terms the most solemn and signifi- cant, how highly the law deems of the func- tions and character of a jury: they show, also, with what care of the safety of the subject it is, that the same law has provided for every one a recourse to the fair and indifferent arbi- tration of his neighbours. This is substan- tial equality; real freedom: equality of pro- tection; freedom from injustice. May it never be invaded; never abused! May it be perpetual! And it will be so, if the affection of the country continue to be preserved to it, by the integrity of those who are charged with its office. REASONS FOR CONTENTMENT, ADDRESSED TO THE LABOURING PART OF THE BRITISH PUBLIC. | iba ae fyetirtiatey : ae) RE ee Bes oi avai ALOT 179 Human life has been said to resemble the situation of spectators in a theatre, where, whilst each person is engaged by the scene which passes before him, no one thinks about the place in which he is seated. It is only when the business is interrupted, or when the spectator’s a‘tention to it grows idle and re= miss, that he begins to consider at all, who is before him or who is behind him, whether others are better accommodated than him: self, or whether many be not much Worse. It is thus with the various ranks and stations of society. So long as a man is intent upon the duties and concerns of his own condition, he never thinks of comparing it with any other; he is never troubled with reflections upon the different classes and orders of man- kind, the advantages and disadvantages of - pach, the necessity or non-necessity of civil distinctions, much ‘less does he feel within himself a disposition to covet or envy any of them. He is too much taken up with the eccupations of his calling, its pursuits, cares, and business, to bestow unprofitable medita« Ww 2 180 tions upon the circumstances in which he sees others placed. And by this means a man of a sound and active mind has, in his _ very constitution, a remedy against the: dis- turbance of envy and discontent. These passions gain no admittance into his breast, because there is no leisure there or vaeancy for the traits of thought which generate them. He enjoys, therefore, ease in this respect, and ease resulting from the best cause, the power of keeping his imagination at home 5 of con- fining it to what belongs to himself, instead of sending it forth to wander amongst specu- lations which have neither limits: nor use, amidst views of unattainable grandeur, fan- cied happiness, of extolled, because unex- perienced, privileges and delights. The wisest advice that can be givencis, never to allow. our attention to dwell upon comparisons between our own condition and that of others, but to keep it fixed upon the duties and concerns of the condition itself. But since every man has not this powers since the minds of some! men will be busy in contemplating the advantages which they see others possess, and since persons in laborious stations of life are wont to view the higher ranks of society, with sentiments which not 181 only tend to make themselves unhappy, but which are very different from the truth, it _may be an useful office to point out to them some of these considerations, which, if they will turn their thoughts to the subject, they should endeavour to take fairly into the ac- count. And, first; we are most of us apt to mur- mur, when we see exorbitant fortunes placed in the hands of single persons; larger, we are sure, than they can want, or, as we think, than they can use. This is so common a reflection, that I will not say it is not natural. But whenever the complaint comes into our minds, we ought to recollect, that the thing happens in consequence of those very rules and laws which secure to ourselves’ our pro- perty, be it ever so small. The laws which accidentally cast enormous estates into one great man’s possession, are, after all, the self- same laws which protect and guard the poor man. Fixed rules of property are established for one:as well as another, without knowing, before-hand, whom they may affect. If these rules sometimes throw an excessive or disproportionate share to one man’s lot, who can help it? It is much better that it should be so, than that the rules themselves should 182 be broken up: and you can only have one side of the alternative or the other. To abolish riches would not be. to abolish po verty ; but, on the contrary, to leave it with- out protection or resource. It i is not for the poor man to repine at the effects of laws and rules, by which he himself is benefited every hour of his existence; which secure to him his earnings, his habitation, his bread, his: life; without which he, no more than the rich man, could either eat his meal in quiets: ness, or go to bed in safety. Of the two, it is rather more the concern of the poor to stand up for the laws, than of the rich; for it isthe law which defends the weak against the strong, the humble against the powerful, the little against the great ; and weak and strong, humble and powerful, little and: great, there ‘would: be, even were. there no laws whatever. Beside, what, after all, is the mischief? The owner of a great estate does not eat or drink more than the owner of a small one. His: fields do not produce worse crops, nor does: the produce maintain fewer mouthssio If estates were more equally: divided, would greater numbers be fed; or clothed, or eme ployed ? Either, therefore, large fortunes are, not a public evil, or, if they be im any de- gree an eyil, it is to be borne with,’ forthe: <4 cot sake of those fixed and general rules concern- ing property, in the preservation and steadi- ness of which all are interested. _ Fortunes, however, of any kind, from the nature of the thing, can only fall to the lot of a few. Isay, “ from the nature of the thing.” The very utmost that can be done by laws and government, is to enable every man, who hath health, to procure a healthy subsistence’ ~ for himself and a family. Where this is the case, things are at their perfection. They have reached their limit. Were the princes and nobility, the legislators and counsellors of the land, all of them the best and wisest men that ever lived, their united virtue and wisdom could do no more than this. They, if any such there be, who would teach you to expect more, give you no instance where more. has ever been attained. ” But Providence, which foresaw, which ap- pointed, indeed, the necessity to which hu- man affairs are subjected (and against which it were impious to complain), hath contrived ‘ that, whilst fortunes are only for a few, the rest of mankind may be happy without them. And this leads me to consider the compara- tive advantages and comforts which belong 184 to the condition of those who subsist, as the great mass of every people do and must sub- sist, by personal labour, and the solid reasons they have for contentment in their stations. I do not now use the terms poor and rich, because that man is to be accounted poor, of whatever rank he be, and suffers the pains of poverty, whose expenses exceed his resources; and no man is, properly speaking, poor but he. But I, at present, consider the advan- tages of those laborious conditions of life which compose the great portion of TY hu- man community. And, first ; it is an inestimable blessing of such situations, that they supply a constant train of employment both to body and mind. A husbandman, or a manufacturer, or a tradesman, never goes to bed at might with- out having his business to rise up to in the morning. He would understand the value of this advantage, did he know that the want of it composes one of the greatest. plagues of the human soul: a plague by which the rich, especially those who inherit. riches, are ex- ceedingly oppressed. Indeed it is to get rid of it, thatis to say, it is to have something to do, that they are driven upon those strange and unaccountable ways of passing their T85 time, in which we sometimes see them, to our surprise, engaged. A poor man’s. condition supplies him with that which no man can do without, and which a rich man, with all his opportunities and all his contrivance, can hardly supply himself, regular engagement business to look forward to, something to be done for every day, some employment pre- pared for every morning. A few of better judgement can seek out for themselves con- stant and useful occupation. There is not one of you takes the pains in his calling, which some of the most independent men in the nation have taken, and are taking, to pro- mote what they deem to be a point of great concern to the interests of humanity, by which neither they nor theirs can ever gain a _ shilling, and in which, should they succeed, those who are to be benefited by their ser- vice, will neither know nor thank them for it. I only mention this to show, in conjunction with what, has been observed above, that, of those who are at liberty to act as they please, the wise prove, and the foolish confess, by their conduct, that a life of employment is the only life worth leading; and that the chief difference between tee manner of passing their time and yours, is, that they can 186 choose the objects of their activity, which you cannot. This privilege may be an ad- vantage to some, but for nine out of ten it is fortunate, that occupation is provided to their — hands, -that they have it not to seek, that it is imposed upon them by their necessities and occasions ; for the consequence of liberty in this respect would be, that, lost in the perplexity of choosing, they would sink into irrecoverable indolence, inaction, and uncon- cern; into that vacancy and tiresomeness of time and thought which are inseparable from such a situation. A man’s thoughts must be -going. Whilst he is awake, the working of his mind is as constant as the beating of his pulse. He can no more stop the one than. the other. Hence if our thoughts have no- thing to act upon, they act upon ourselves. They acquire a corrosive quality. They be- come in the last degree irksome and. torment- ing. Wherefore that sort of equitable en- gagement, which takes up the thoughts suf-’ ficiently, yet so as to leave them capable of turning to any thing more important, as‘oc-. casions offer or require, is a most invaluable blessing. And if the industrious be not sen- sible of the blessing, it is for no. other reason than because they have never experienced, or rather suffered, the want of it. 187 Again; some of the necessities which po- verty (if the condition of the labouring part of mankind must be so called) imposes, are not hardships but pleasures. Frugality itself is a pleasure. It is an exercise of attention and contrivance, which, whenever it is suc- cessful, produces satisfaction. The very care and forecast that are necessary to keep ex- penses and earnings upon a level, form, when not embarrassed by too great difficulties, an agreeable engagement of the thoughts. This is lost amidst abundance. There is no plea- _ sure in taking out of a large unmeasured fund. They whe do that, and only that, are the mere conveyers of money from one hand to another. A yet more serious advantage which. per- sons in inferior stations possess, is the ease with which they provide for their children. All the provision which: a poor man’s child requires is contained in two words, “ industry and innocence.” With these qualities, though without a shilling to set him forwards, he goes ‘into the world prepared’ to become an useful, virtuous, and happy man. Nor will he fail’ to meet with a maintenance adequate to. the habits with which he has been brought up, and to the expectations which he has farmed; 188 a. degree of success sufficient for a person of any condition whatever. These qualities of industry and innocence, which, I repeat again, are all that are absolutely necessary, every parent can give to his children without ex- pense, because he can give them by his. own authority and example; and they are to be communicated, I believe, and preserved in no other way. I call this a serious advantage of humble stations, because, in what we reckon superior ranks of life, there isa real difficulty in placing children in’ situations which may in any degree support them in the class and in the habits in which they have been brought up with their parents: from which great and oftentimes distressing per- plexity the poor are free. With health of body, innocency of mind, and habits of in- dustry, a poor man’s child has nothing to be afraid of; nor his father or mother any thing to be afraid of for him. The labour of the world is carried on by service, that is, by one man working under another man’s direction. I take it for granted that this is the best way of conducting busi- ness,’ because all nations and ages have adopted it. Consequently service is the rela- tion which, of all others, affects the greatest: 189 numbers of individuals, and in the most sen- sible manner. In whatever country, there- fore, this relation is well and equitably regu- lated, m that country the poor will be happy- Now how is the matter managed with us? | Except apprenticeships, the necessity of which every one, at least every father and mother, will acknowledge, as the best, if not © the only practicable, way of gaining instruc- tion and skill, and which have their founda- tion in nature, because they have their foundation in the natural ignorance and im- becility. of youth; except these, service in England is, as it ought to be, voluntary and by contract; a fair exchange of work for wages; an equal bargain, in which each party has his rights and his redress; wherein every servant chooses his master. Can this be mended? I willadd, that a continuance of this connexion is frequently the foundation of so much mutual kindness and attachment, that very few friendships are more cordial, or more sincere; that it leaves oftentimes no- _ thing in servitude, except the name; nor any distinction but what one party is as much pleased with, and sometimes also as proud of, as the other. What then (for this is the fair way of cal- 190 culating) is there in higher stations to place against these advantages? What does the poor man see in the life or condition of the rich that should render him dissatisfied with his own? Was there as much in sensual pleasures, J mean in the luxuries of eating and drinking, and other gratifications of that sort, as some men’s imaginations would represent there to be,-but which no man’s experience finds in them, I contend, that, even in these respects, ‘the advantage is on the side of the poor. The rich, who addict themselves to induig- ence, lose their relish. Their desires are dead. Their sensibilities are worn and tired. Hence they lead a languid, satiated existence. Hardly any thing can amuse, OF rouse, or gratify them. Whereas the poor man, if something extraordinary fall im his way,. comes to the repast with appetite; is pleased and refreshed; derives from his usual course of moderation and temperance a quickness of perception and delight which the unrestrained ; voluptuary knows nothing of. Habits of all kinds are much the same. Whatever is ha+ bitual, becomes smooth and indifferent, and nothing more. The Juxurious receive no greater pleasures from their dainties, than the — 191 peasant does from his homely fare. But here is the difference. The peasant, whenever he goes abroad, finds a feast, whereas the epi- cure must be sumptuously entertained to escape disgust. They who spend every day in diversions, and they who go every day about their usual business, pass their time much alike. Attending to what they are about, wanting nothing, regretting nothing, they are both, whilst engaged, in a state of ease; but then whatever suspends the pur suits of the man of diversion distresses him, whereas to the labourer, or the man of bu~ siness, every pause is a recreation. And this is a vast advantage which they possess. who are trained and inured to a life of occupation above the man who sets up for a life of plea- sure. Variety is soon exhausted. Novelty itself isno longer new.. Amusements.are be- come too familiar to delight, and he is ina situation in which he can never change but for the worse. Another article which the poor are apt to envy in the rich, is their ease. Now here they mistake the matter totally. .They call inaction ease, whereas nothing is farther from it. Rest isease. That is true. But no man can rest who has not worked. Rest is the ces- 192 sation of labour. It cannot therefore be en- _joyed, or even tasted, except by those who have known fatigue. The rich see, and not without envy, the refreshment and pleasure which rest affords to the poor, and choose to wonder that they cannot find the same enjoy- ment in being free from the necessity of work- ig at all. They do not observe that this en- joyment must be purchased by previouslabour, and that he who will not pay the price cannot have the gratification. Bemg without work is one thing ; reposing from work is another: The one is as tiresome and insipid as the other is sweet and soothing. The one, in general, is the fate of the rich man, the other is the for- tune of the poor. I have heard it said, that if the face of happmess can any where be seen, it is in the summer evening of a country vil- lage; where, after the labours of the day, each man at his door, with his children, amongst his neighbours, feels his frame and his heart at rest, every thing about him pleased and pleasing, and a delight and com- placency in his sensations far beyond what either luxury or diversion can afford. The rich want. this; and they want what they must never have. As to same other things which the poor are 195 disposed to envy in the condition of the tich, | such as their state, their appearance, the gran- deur of their houses, dress, equipage and at- tendance, they only envy the rich these things because they do not know the rich. They have not opportunities of observing with what neglect and insensibility the rich possess and regard these things themselves. If they could see the great man in his retirement, and in his actual manner of life, they would find him, if pleased at all, taking pleasure in some of those simple enjoyments which they can com- mand as well as he. They would find him amongst his children, in his husbandry, in his garden, pursuing some rural diversion, or oc- cupied with some trifling exercise, which are all. gratifications, as much within the power and reach of the poor man as of the rich; or rather more so. To learn the art of contentment is only to learn what happiness actually consists in. Sen- sual pleasures add little to its substance. Ease, if by that be meant exemption from labour, contributes nothing. One, however, constant spring of satisfaction, and almost infallible support of cheerfulness and spirits, is the exer cise of domestic affections; the presence of ob- _ jects of tenderness and endearment in our fa- o 194 milies, our kindred, our friends. Now have the poor any thing to complaim of here? Are they not surrounded by their relatives as ge- nerally as others. The poor man has his wife and children about him ; and what has the rich more? Héhas the same enjoyment of their so- ciety, the same solicitude for their welfare, the same pleasure in their good qualities, improve- ment, and success: their connexion with him: is as strict and intimate, their attachment as strong, their gratitude as warm. I have no propensity to envy any one, least of all the rich and great; but if I were disposed to this weakness, the subject of my envy would be, a healthy young man, in full possession of his strength and faculties, going forth in a morn- ing to work for his wife and children, or: bringing then home his wages at night. | But was difference of rank or fortune of more importance to personal happiness than it is, it would be ill purchased by any sudden or violent change of condition. An alteration of circumstances, which breaks up a man’s. ha- bitsof life, deprives him of his occupation, re- moves him from his acquaintance, may be call- edian elevation of fortune, but hardly ever brings withit an addition of enjoyment. They» to whom accidents of this sort have happened, . u 195 never found them to answer their expectations. After the first hurry of the change is over, they are surprised to feel in themselves listlessness and dejection, a consciousness of solitude, va- eancy, and restraint, in the place of cheerful- ness, liberty, and ease. They try to make up for what they have lost, sometimes by a beastly sottishness, sometimes by a foolish dissipation, sometimes by a stupid sloth; all which effects are only so many confessions, that changes of this sort were not made for man. If any public disturbance should pro- duce not an equality (for that is not the pro- per name to give it), but a jumble of ranks and professions amongst us, it is not only evident what the rich would lose, but there is also this further misfortune, that what the rich lost the poor would not gain. I (God knows) could not get my livelihood by labour, nor would the labourer find any solace or enjoy-~ . ment in my studies. | If we were to exchange conditions to-morrow, all the effect would be, ‘fhat we both should be more miserable, and the work of both be worse done. Without debating, therefore, what might be very diffi- cult to decide, which of our two conditions was better to begin with, one point is certain, that it is best foreach’ to remain in, his own, The change,.and the only change, to, be/de- 02 | 196 q sired, is that gradual and progressive improyve- ment of our circumstances whichis the na- tural fruit of successful industry; when each. year 1s something better than the last; when we are enabled to add to our little household one article after another of new comfort or conveniency, as our profits increase, Or our burthén becomes less; and, what is best of all, when we can afford, as our strength de- clines, to relax our labours, or divide our cares. This may be looked forward to, and- is practicable, by great numbers in a state of public order and quiet; it is absolutely im- possible in any other. If in comparing the different conditions of social life, we bring religion into the account, the argument is still easier. Religion smooths all inequalities, because it unfolds a prospect which makes all earthly distinctions nothing, And I do allow that there are many cases of sickness, affliction, and distress, which Christi- anity alone can comfort. But in estimating the mere diversities of station and civil con- dition, I have not thought it necessary to in- troduce religion into the inquiry at all; be- cause I contend, that the man who murmurs and repines, when he has nothing to murmur and ‘repine. about, but the mere want of in- 197 dependent property, is not only irreligious, but unreasonable in his complaint; and that he would find, did he know the truth, and consider his case fairly, that-a life of labour, such, I mean; as is led by the labouring part of mankind in: this country, has advantages in it which compensate all its inconveniences. When compared with the life of the rich, it 1s better in these important respects. It su pplies employment, it promotes activity. It keeps | the body in better health, the mind more en- gaged, and, of course, more quiet. It is more sensible of ease, more susceptible of pleasure. {tis attended with greater alacrity of spirits, a more constant cheerfulness and serenity of temper. It affords easier and more certain methods of sending children into the world in situations suited to their habits and expec- tations. It is free from many heavy anxie- ties which rich men feel; it is fraught with many sources of delight which they want. If to these reasons for contentment the re- flecting husband or artificer adds another very material one, that changes of condition, which are attended with a breaking up and sacrifice’ of our ancient course and habit of living, never can be productive of happiness, he will per- ceive, I trust, that to covet the stations or 198 fortunes of the rich, or so, however, to covet them, as to wish to seize them by force, or ‘through the medium of public uproar and confusion, is not only wickedness, but folly ; as mistaken in the end as in the means; that it is not only to venture out to sea in a storm, but to venture for nothing. 4 = THE YOUNG CHRISTIAN INSTRUCTED IN READING, AND IN THE PRINCIPLES OF RELIGION. COMPILED FOR THE USE OF THE SUNDAY SCHOOLS IN CARLISLE. 2 a ee ee Nn|Oo} Pp _—— | | Sf sa Tha oe | fl Vor | Wow) X xi ¥ ¥ i Y XW VQR STUA BCDEFG HIJK LMN OP Q aeiouand y. 1234567890. DIRECTIONS FOR THE MASTERS AND MISTRESSES. I. Let the child pronounce every syllable articulately : that is, clearly, distinctly, and fully. For this purpose let him open his mouth freely. | Il. Let his voice be soft and gentle, not loud or boisterous. é III. Let bim read slowly and deliberately, carefully pos every stop, and every emphatical word. | IV. Let him relieve his voice at every stop; at the same time support his voice steadily and firmly, and pronounce the concluding words of the period with force and vivacity. V. Let him begin gently, slide over every insignificant parti- cle; such as and, but, if, or, as, so, &c. and reserve the stress of his yoice for words of more importance. VI. Let the tone of his voice in reading be the same as it is in speaking. Let him not change the natural and easy sound, with which he speaks in conversation, for that formal and unnatural tone, which some people assume in reading. VII. Let each lesson be read over and over, till the child be perfect in it, and able to read a line in a breath. (> a py Of Bere SS ee Sw. eS m NHM Sd cH DOVOZER OP AGH TOs Owe 203 THE ALPHABET. eh Cl di u ob ub oc uc od ud of- uf og ug oh — ok uk or.) | uk om um on~> un op up or ur os us ot ut ou — ow — Ge 2) Tx a ae (pei. uand y bu by cu cy du dy fe fy * 204 The child must pronounce the following words clearly and distinctly; but no more’ than one word with the same breath. Let there be an interval of silence between every line, and by no means carry ona humming sound, or a drawhng tone, from one word te anot e-. Of Monosyllables, or Words of one: Syllable. LESSON I. A dog. A pen, A hog. A pot. © A cat. A sot? os A rat. A pig. A hen. | A fig. LESSON Il. An ox. A boy. A fox. A toy. A man. A bag. A fan. A nag. A ‘fop. A bun. A top. A gun. A bar. A cap. A car. A map. A net. A nut. A pet. A) Srohveay A nod. A mat. - . A rod. A hat. A spy. A fly A page. A cage. A cane. A lane. A home. A dome. A fork. A cork. A whip. A ship. A cock. A clock. A lark. A spark. A ring. A king. A crown. A gown. A nurse. A purse, A knight. | A fight. A patch, A match. 205 A cave. A wave. A shop. A drop. A tile. A mile. A gale. A vale. LESSON IIlI. A cord. A lord. A hair. A pair. A cause. A pause. A book. A cook. A port. A fort. A voice. A choice. A house. A mouse, A green. A queen. 206 Words of two Syllables, accented:on the first Syllable. LESSON IV. Sum-mer. Sis-ter. Win-ter. Vir-gin. Sil-ver. Gar-den. Din-ner. Woa-ter. Sup-per. Mo-ment. Let-ter. Li-on. Lin-net. Tu-lip. Par-rot. LESSON V. Mu-sic. Cor-al. Pa-per. Plan-et. Ro-ver. Wi-dow O-men. Top-ic. Po-et. Daugh-ter. Spi-der. Fea-ther. La-dy. Grand-eur. Ta-ble. “ Schol-ar. Cam-el. | Pleas-ure. Vis-it. Neigh-bour. Ha-bit. Scis-sars. Lim-it. Mis-chief. ~ Met-al. | Shep-herd. ~ Shad-ow. Laugh-ter. , Lin-en. Guin-ea.* ~ Mel-on. Scep-tre: Te Words of two Syllables, accented on the latter Syllable. LESSON VI. _Ac-count. Con-ceit. Ap-plause. De-gree. De-light. Ca-nal. De-fence. Cha-grin. De-spair. Co-quet. Es-teem. Fa-tigue. E-vent. Ga-zette. Neg-lect. Gri-mace. Re-ceipt. Ha-rangue. Re-mark. Ma-chine. ‘A-dieu. Ro-mance. Bu-reau. ’ Trus-tee. Short Sentences, to be pronounced clearly and distinctly, with a full stop, and an inter- ual of perfect silence, between them. LESSON VII. A black dog. A clear sky. A white eat. A fine day. A red cow. A good gu. A bay horse. A new book. An old hen. An old song. A young chick. A bad pen. - A tall tree. A green leaf. A long stick. _A ripe grape. LESSON VIII. A sour plum. A-hard pear. A full purse. A dear friend. A good boy. A young lord. A wise prince. A gilt coach. A little. town. A country church. A ruined abbey. A stately tower. ' An old castle. A rural seat. A splendid palace. A royal park. _ A flowery lawn. A large orchard. A fine garden. A woody country. A gloomy forest. An aged oak. A nodding beech. A shady grove. A rugged rock. A high mountain. A rapid river. A crystal lake., A fertile vale. An early spring. A hot summer. A mild winter. A flying cloud. A gentle gale. A whistling wind. A gloomy sky. A heavy shower. A dreadful storm. 209 Short Sentences, to be pronounced clearly, distinctly, and fully, as before directed. LESSON IX. Rise early. Say your prayers. Make yourself clean. Honour your parents. Love your friends. Oblige every one. Speak the truth. Cheat nobody. Never be rude. Never be idle. Mind your book. Strive to excel. Do not read too fast. Do not read in a hurry. Do not speak violently. Do not assume a rough tone. Do not strain your voice. | 210 Let the voice be supported, and the last words be pronounced briskly. LESSON X.- Do not confine your breath. Do not stop abruptly. Avoid a mournful tone. Avoid a whining cadence. Avoid affectation. Begin gently. Speak openly. Speak freely. Speak clearly. Speak fully. Pronounce every syllable. Go on smoothly. Support your voice firmly. Mind every stop. Pause gently. ; Relieve your voice at the points. Let your tone be natural. End with vivacity. 211 Words of three Syllables, accented on the Jirst Syllable. LESSON XI. “ . Al-der-man Har-mo-ny Al-ma-nack Hap-pi-ness An-i-mal In-no-cence ‘Bar-o-net Or-na-ment But-ter-fly _ Night-in-gale Char-ac-ter Par-a-dise Com-pli-ment Pi-e-ty El-e-gance ~ Riv-u-let Faith-ful-ness Sol-i-tude Grat-i-tude Straw-ber-ry Mad-ri-gal Syc-o-phant Ve-he-mence Wil-der-ness Accented on the second | Accented on the last Syllable. Syllable. LESSON XII. Ac-quaint-ance Ac-qui-esce A-gree-ment Ap-pre-hend. A-part-ment Car-a-van Con-jec-ture Cav-al-cade De-co-rum Cor-re-spond Em-ploy-ment En-ter-tain P2 212 \ Ho-ri-zon In-tro-duce I-de-a Mag-a-zine In-chant-ment Mas-que-rade In-dul-gence Pal-i-sade’ Pre-cep-tor Vice-ge-rent Spec-ta-tor Vi-o-lin Tri-bu-nal - Vol-un-teer Words in which ce, ci, si, ti, have nearly the sound of sh. LESSON XIII. O-ce-an, or o-cean. Speci-al. Mv-sici-an, pronounced muzishan. An-cient. Sus-pici-on. Gra-cious. Man-sion. - Par-tial. Pa-tient. Op-tion. Cap-tious. Lei-sure. In leisure, su has nearly the sound of zhu. 213 MORAL PRECEPTS. LESSON XIV. Pay your devotions to your Creator. Do not spend your time in trifling. Apply yourself to your book. Obey your parents in all things. Be guilty of no mean action. Be always good-humoured. Disdain to tell a lie. Speak evil of no man. Never be too positive. Be modest in your assertions. Govern your passions. Never use your Maker’s name in sport. LESSON EV. You pray for your daily bread. Your heavenly Parent supplies your wants. Be thankful to him for his bounty. Be temperate and sober. Let not plenty lead you into excess. Never pamper your appetite. Encourage no fastidious humour. Waste not what Heaven provides. All wastefulness is sin. “ Gather up every fragment, “ Let nothing be lost,” These were the injunctiong of our Saviour. 214 OF THE DEITY. LESSON XVI. God is love. He is thy preserver. He is thy father. He is thy friend. He is infinitely amiable, We see his wisdom. We hear his power. We feel his mercy. We taste his bounty. Weare his children. Hallowed be his name. ' OF THE DEITY. LESSON XVII. God made all things. _ He is the fountain of life. . He preserves every creature. He encircles the universe in his arms. He is present in every region of nature, He sees all our actions. — He knows our private thoughts. He is the father of mercies. ) He is the helper of the friendless. His laws are wise and good. His word is truth. His works aré infinite. OF THE DEITY. In the beautiful and sublime language of Scripture. LESSON XVITI. -The Lord omnipotent reigneth. His greatness is unsearchable. He fills heaven and earth. He only hath immortality. He is clothed with majesty and honour. His judgements are a great deep. The earth is full of his goodness. His tender mercies are over all his works. His eyes are in every place. All things are naked and open to his view. In his presence is fulness of joy. Holy and reverend is his name. ON CHRISTIANITY. LESSON XIX. Our religion is a noble system. The author was a divine person. He proved his omnipotence by miracles. He showed his omniscience by prophecies. His discourses were the dictates of wisdom. Goodness flowed from his lips. | He taught the purest morality. 216 He left us a perfect pattern. He gave us a just notion of God, He showed us the way of life. He brought immortality to light: He opened the kingdom of heaven to all believers. Of a Coma. ni In the following lessons, let the reader make a short pause at a comma; but let it be done with an easy and gentle inflection. Above all, let eis take care not to loud the sentence into separate and independent parts, by dropping his voice in the middle. Let the whole be pronounced with equal spirit and vivacity. Sentences divided by a ComMa. LESSON XX. No art can be attained, btit by diligence. If you would be free from sin, avoid tempt- ation. Loose conversation operates on the soul, as poison does on the body. Do to others, as you would have others do to you. Be more ready to forgive, than to return an injury. ; 217 If you would be revenged on your enemies, let your life be blameless. my He must be utterly abandoned, who disre- gards the good opinion of the world. Religion does not require a gloomy, buta cheerful aspect. Your countenance will be agreeable, in proportion ‘to the goodness of your heart. Neyer give pain to any man, without a prospect of doing good. Sentences divided by two or three COMMAS. LESSON XXI. As you value the approbation of Heaven, or the esteem of the world, cultivate the love of virtue. Be armed with courage against thyself, against thy passions, and against flatterers. Riches, honours, pleasures, steal away the heart from religion. Forget not that the brightest part of thy life is blicear but a flower, which is almost as soon withered, as blown. Prepare for thyself, by the purity of thy manners, and thy love of yirtue, a place in the happy seats of peace. ¢ 218 Of a SEMICOLON. Let the reader stop a little longer at this point, than at a comma, and relieve his voice ; but at the same time keep it steadily sup- ported. Sentences divided by a SEMICOLON, LESSON XXII. Perform your duty faithfully ; for this will procure you the blessing of heaven. Make a proper use of your time; for the ~ loss of it can never be retrieved. Enjoy pleasure; but enjoy it with mode- ration. Use no indecent language ; fiat Andeceney is want of sense. Sport not with pain and distress; nor use the meanest insect with wanton cruelty. Be not proud ; for pride is sins to God and man. Never repine at your fortune; for this is the sign of an unthankful mind. Envy not the appearance of happiness in any man; for you know not his secret griefs. Murmur not at the aftlictions you suffer ; for afflictions may be blessings in disguise. J a 219 Of a Coton. This point requires a pause, something longer than a semicolon ; but not so complete a one as a period. Pronouncethe words im- mediately before it steadily and firmly; and, as it were, suspend your voice for a moment, in such a manner, as to give the hearer a pro- per intimation, that the sentence is not com- pleted, Sentences divided by a Coton. LESSON XXIII. Apply thyself to learning: it will redound much to thy honour. Read the Scriptures: they are the dictates of divine wisdom. ih Fear God: he is thy creator and preser- ver. _ Keep pail to thy business: it will keep thes from wickedness, poverty, and shame. Harbour no malice in thy heart: it will be a_viper in thy bosom. Do not despise human Iife: it is the gift of God. » Do not insult a poor man: his misery en- titles him to Py 220 All mahkind want assistance: all therefore ought to assist. Cherish a spirit of benevolence: it is a god-like virtue. A tear is sometimes the indication of a noble mind: Jesus wept. * Of a PeRiop. Here let the reader make a full stop, and take his breath with ease and freedom, LESSON XXIV. Truth is the basis of every virtue. ‘It is the voice of reason. Let its precepts be re- ligiously obeyed. Never transgress its li- mits. Every deviation from truth is criminal. Abhor a falsehood. Let your words be inge- nuous. Sincerity possesses the most powerful charm. It acquires the veneration of man- kind. Its path is security and peace. It is acceptable to the Deity. Blessed are the pure in heart. aai THE TEN COMMANDMENTS; Which God, above three thousand years ago, delivered to Moses upon Mount Sinai, the people of Israel standing round about the mountain, and: the mountain quaking and burning with fire, and a thick cloud resting upon the mountain, and the voice ofa trum- pet bemg heard exceeding loud, so that all the people that was in the camp trembled.— Exod. xix. 16. ; di 17s Thou shalt have none other gods but me. | Il. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: thou shalt not bow down to them, nor worship them: for I; the Lord thy God, am a jealous God, and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me, and show mercy unto thousands in 222 them that love me and keep my command- ments. III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Iv. Remember that thou keep holy the sab- bath-day : six days shalt thou labour, and do all that thou hast to do: but the sevénth day is the sabbath of the Lord thy God; in it thou shalt do no manner of work, thou and thy son, and thy daughter, thy cattle, and the stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day, and hallowed it. Wis Honour thy father and thy mother; that thy days may be long in the land which the Lord thy God giveth thee. Thou shalt do nq murder. Vil. Thou shalt not commit adultery. Vill. Thou shalt not steal. Ik. Thou shalt not bear false witness against thy neighbour. K. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour’s wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. 224. , A short history of our blessed Saviour Jesus ne Christ. Eighteen hundred and seven Years ago, Jesus Christ was born into the world at Beth- Iehem, a city of Judea. His birth was at- tended with several wonderful circumstances: his mother was a pure virgin: an angel ap- pearing to a company of shepherds, declared to them that on that day was born a Saviour who was Christ the Lord: an extraordinary Star was seen by certain wise men in the east, which guided them to the place where he was laid. He lived with his parents as a private person until he was thirty years of age: at which time he showed himself to his country- men the Jews, and declared himself to be that extraordinary person of whom the prophets spake, and whom they had been long ex- pecting; that he was sent amongst them by God; that he was the person appointed to judge the quick and the dead at the end of the world: that all mankind shall come forth again after their death, they that have done good unto the resurrection of life, they that have done evil unto the resurrection of dam- nation; that there will be no respeet of per- 225 sons ? that men will be rewarded and: punished in. different degrees, every one according to the deeds done in the flesh. He proved that God was with him, that what he said was true, and would actually come to pass, and that he was really the per- son he declared himself to be, by working va- rious astonishing miracles, by healing all man- ner of diseases with a word, by making the - deaf to hear, the dumb to speak, the lame to walk, by restoring sight to persons born blind, by walking on the sea, by quieting a storm, — by feeding five thousand with a few loaves and fishes, and on three occasions by raising dead people to life again.— Wherever he went great multitudes gathered about him, and many became his disciples, amongst whom he chose twelve, who were to be his chief mini- sters, and whom he called Apostles. He taught the people every where that theyshould follow after substantial holiness of heart and conversation, as that which alone could bring them to heaven: he himself also affording, in his own behaviour, a perfect pattern of purity, innocence, devotion, charity, patience, resig- nation, humility, of entire obedience to the will of God, and of never-ceasing endeavours to do good. Q 296 After having thus publicly preached and taught for the space of three years, he was seized by the-rulers of the Jews, and carried before Pontius Pilate, the Roman governor, — as a malefactor. Pontius Pilate, at the desire — of the Jews, sentenced him to death; accord- ing to which sentence he was crucified: and after he was dead, his body was taken down from the cross by Joseph of Arimathea, and laid in a new sepulchre. On the third day, that is, the next day but one after his death, and upon the day answering to our Sunday, he arose again from the dead; was seen by, and conversed with, many of his disciples; his body was-touched, handled, and examined by some of them, to show that he was not a spirit which they saw. This continued for — thé space of forty days after his resurrection: at the end of which, he was, in the presence of his apostles, lifted up to heaven, where he sits for ever at the right hand of God in power and glory. After his ascension, his apostles went forth into all countries, teaching and preaching every where, that by believing in him, thatis, by believing that he was sent from God; and by keeping his word, that is, by leading in- nocent, honest, and virtuous lives, and by 227 cultivating pious, humane, and charitable dispositions, men should save their souls, when Christ cometh again to judge the world. | Some who attended upon our Saviour, wrote an account of what they had seen him do, and heard him speak; others recorded what they had heard related by those who were eye-witnesses of the fact, and had been present’ at his discourses. These accounts compose our Gospels. The apostles wrote letters of comfort and instruction to the churches or assemblies of Christians -which they had converted, or which were formed in different parts of the country.—These letters are the Epistles in the New Testament. The Prayer which our Lord Jesus Christ taught hos dosciples, commonly called the _Lord’s Prayer. 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. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into tempta- | tion; but deliver us from evil. Amen. : Q2 Parable of the ungrateful Servant. MATT. xIl. 23—35.. The kingdom of heaven is likened unto a certain king, which would take ‘an account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thou- sand talents, But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and pay- ment to be made. The servant therefore fell down, and wor-~ shipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and wide him the debt. But the same servant went out, and found one of his fellow-servants which owed him a hundred pence: and he laid hands upon him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him. _ into prison, till he should pay the debt. ‘So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, saith unto him, O thou wicked servant, I for- gave thee all that debt because thou desiredst me. Shouldest not thou also have had compas- sion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and deliv ae him to: the tormentors, till he should pay all that was due to him. ai bavica ‘abel my heavenly Father do also unto you, if ye, from your hearts forgive not every one his brother their trespasses. 230 Parable of the good Samaritan. Luke, x. 25—37. And behold a certain lawyer stood up and tempted him, saying, Master, what shall Ido to inherit eternal life? - He said unto him, What is written in the law? how readest thou? And he answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as ip self. / And he said unto him, Thou hast answered ‘right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and, departed, leaving him half dead. 1079 3 231 And by chance there came down a certain priest that. way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. _And on the morrow when he departed, he took two pence and gave them. to the host, and. said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay-thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go thou and do likewise. © . 232 Parable of the Prodigal Son. LuKE, xv. 10—32, ~ Likewise I say unto you, there is joy in the presence of the angels of God over oné sinner that repenteth, And he said, A certain man had two sons? ‘And the younger of them said to his fa- ther, Father, give me the portion’ of goods that falleth to me: and he dividedunto them his living. | And not many days after the younger son gathered all together and took his journey into a far country, and there wasted his sub- stance with riotous living, And when he had spent all, there avtise a mighty famine in that land; and he began to be in want, And he went and joined himself to a citi- zen of that country ; and he sent him into the fields to feed swine. And he would fain have filled his belly with 233 the husks that the swine did eat: and no man gave unto him, And when he came to himself he said, How many hired servants of my father have bread enough, and to spare, and I perish with hun- ger: I will arise and go to my father, and wil] say unto him, Father, I have sinned oe Heaven and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose; and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell-on his neck, and kissed him. And the son said, Father, I have smned against Heaven, and in thy sight, and am no more worthy to be called thy son. _ But the father said to his servants, Bring forth the best robe, and put it on him, and put a ring on his hand and shoes on his feet. And bring hither the fatied calf, and kill it: and let us eat, and be merry: ‘ 234 _ « For this my son was dead, and is alive, again ; he was lost, and is found. And they began to be merry. ‘> Now his elder brother was in the field; and when he came and drew nigh to the house, he heard music and dancing. . _, And he.called one of the servants, and asked what; these things meant. And he said unto him, Thy brother is come, and thy father hath killed_the fatted calf, be- — cause he hath received him safe and sound. | _ And jhe was angry, and would not goin; therefore came his father out and entreated him. , And he answering, said to his father, Lo, these many years do: I serve thee, neither ‘transgressed I at. any time thy command- ment, and yet thou never gavest me a kid that I might make merry with my friends. But as soon as this thy son was come, who hath devoured thy living with harlots, thou hast killed for him the fatted calf. 285 “And he said unto’ him, Son, thou art ever with me, and all that I have is thine It was meet that we should make merry and be glad: for this thy brother was dead, and is alive again; he was lost, and is found. » ' Parable of the Rich Man and his Goods. Lukg, x1r. 16—21. And he spake a parable unto them, say- ing, The ground of a certain rich man brought forth plentifully ; ' And he thought within himself, saying, ‘What shall I do because I have no room to bestow my fruits? And he said, This will I do; I will pull down my barns and build greater ; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much godds laid up for many years: take thine ease, eat, drmk, and be merry. But God said unto him, Thou fool, this 236 night thy soul shall be required of thee; then, _ whose shall those thingy be which thou hast provided? ! | So is he that layeth up treasure for himself, and is not rich towards God. Parable of the Pharisee and Publican. Luks, XVIII, 10—14, Two men went up into the temple to pray; the one a Pharisee, and the other a Publi- can, ‘The, Pharisee stood and’ prayed thus with himself: God, I thank thee, that I am not as other men are, extortioners, unjust adult- erers, or even as this publican, I fast twice in the week, I give tithes of all that I possess. And the Publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 237. I tell you, this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Story of the poor Widow. Mark, XII. 41—44, _ And Jesus sat over against the treasury, and beheld how the people cast money into the treasury ; and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a far- thing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in than_all they which have cast into the treasury. For all they did cast in of their abundance ; ’ Hut she of her want did cast in all that she had, even all her lying. 238 MATT. xxv. 31—46. é When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory ; And before him shall be gathered all na- tions; and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Then the King shall say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; Naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, say- / 239 ing, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? ‘And the king shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he also say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, orathirst, 240 of a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into. everlasting punishment: but the righteous into life eter- nal. Joun, v. 25—30, Verily, verily, I say unto you, The hour is’. coming, and now is, when the dead shall hear the voice of the Son of God: and bey that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in him- self. And hath given him authority to execute judgement also, because he is the Son of man. Ts “Marvel not at this: for the hour is coming in the which all that are in the graves shall hear his voice, 941 And shall come forth: they that have done good unto the resurrection of life: and they that have done evil, unto the resurrection of damnation. 4 2 Rom. 11. 6—11. God will render to every man according to his deeds: To them who by patient continuance in well-doing seek for glory and honour and im- mortality, eternal life; But unto them that are contentious, and do not obey the truth, but obey unrighteous- ‘ness, indignation and wrath, Tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile. ' For there is no respect of persons with God. R GAL. v. 19—24. Now the works of the flesh are manifest, which are these, adultery, fornication, un- cleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emu- lation, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revel- lings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not in- herit the Kingdom | of God. But the fruit of the spirit is love, joy, peace, | long-suffering, gentleness, goodness, faith, Meekness, temperance, against such there is no law. And they that are Christ’s have crucified — the flesh, with the affections and lusts. THE MOST IMPORTANT TRUTHS AND DUTIES OF - CHRISTIANITY STATED; - DESIGNED FOR THOSE IN THE LOWER STATIONS OF LIFE, Tue following little tract, after having been often and carefully read over, may be turned ‘into an ezercise for children, by making them prove the thing asserted in the upper part of the: page, by*the text of Scripture referred to underneath. For example, it is asserted in the second page, “ that God sees you every — where, though you cannot see him ;” and this _ sentence is marked with the letter (f), which letter at the bottom points to the text, Psalm -exxxix. 7. Whither shallI go from thy Spi- vit, or whither shall I flee from thy presence? | therefore, let the question and answer be _ framed as follows : Question. How do you prove that God _ Sees you every where? : I44 4 Answer. From Psalm ecxxxix. W Aitken shall I go from thy Spirit, or whither shall I flee from thy presence ? _And in like manner with the rest, by a little at a time. THE MOST IMPORTANT TRUTHS, $e Doctrines or Truths to be believed. ee 1. You are to believe that there is a God infinitely great and glorious (a); that he is a Spirit, who fills heaven and earth (6); rai he created you (c) ; that he by he (@); TEXTS, 1. (a) The heavens declare the glory ef God: and the fre mament showeth his handy work: Psal. xix. 1. Thon, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their hosts: the earth, and all things that are therein; the seas, and all that is therein; and thou preservest them all, and the host of heaven worshippeth thee: Nehem. ix. 6.— (b) God is a spirit: John, iv. 24. Can any hide him- self in secret places, that Ishall not see him? saith the Lord: do I not fill heaven and earth? saith the Lord: Jer. xxiii) 24. —(c) The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul : Gen. ii, 7,~4(d) Thou preservest man and beast ¢ nalieteisnines 245 that he provides for you daily (e); that he sees you every where, though you cannot see him (f); that he remembers all your be- haviour (g); and that he is holy and just as well as good (jh). 2. You are to believe in Jesus Christ (2) ; that he is the Son of God (k); that by a generation, which none can declare, he is the only begotten Son of God: “ Who shall de- clare his generation?” Isa. lin. 8; and that by an union, which can neither be explained: nor conceived, he was one with the Father, “¢ the brightness of his glory, and the express image of his person.” Heb. i. 3.—that he came down from heaven (/); that he was ‘TEXTS. Psal. xxxvi. 6.—(e) Give us this day our daily bread: Matt. vi. 11.—(f) Whither shall I go from thy spirit, or whither shall I flee from thy presence? Psal. cxxxix. 7. God dwell- eth in the light, which no man can approach unto, whom no man hath seen, or can see: | Tim. vi. 16.—(g) A book of re- membrance was written before the Lord, for them that feared him, and thought upon his name: Mal. iii. 16.—(h) Just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: Rev. xv. 3, 4& 2. (i) This is his commandment, that we should believe on ‘the name of his Son Jesus Christ: 1 John,iii. 23—(4) Simon Peter answered and said, Thou art Christ the Son of the living - God: Matt. xvi. 16.— (1) [came down-from heaven, not to do my own will, but the will of him who sent me: John, vi. 38. f 246 | made in the likeness of man (m); that he was a teacher sent from God (nm); that he lived. a life of perfect holiness (0) ; that he suffered « death on the cross, > that he might make an atonement for sin, and reconcile sinners to God (p); that Christ now lives in. heaven, pleading for penitent sinners (q) ; that all our hope of salvation must be placed in him (r): -—and that he is the Author of salvation to all who obey him (s), 3. You are to believe in the Holy Spirit (#); you are not to grieve him by any sin (1); TEXTS. (m) See Phil. ii. 7—(n) Thou art a teacher come from God: John, iii. 2—(o) He did no sin, neither was guile found in his mouth; 1 Pet. ii. 22.—(p) We were reconciled to God by the, death of his Son; Rom. v.10. He gave himself for us, that » - ——_— —_ = a he might redeem us from all iniquity: Titus, ii. 14—(g) See- — : ing that we have a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession : for we have not an High Priest who cannot be touched with the feeling of our infirmities: Heb. vi. 14, 15. He is able also to save them to the uttermost, who come to God by him, see- ing he ever liveth to make intercession for them: Heb. vii. 25.—(r) In hope of eternal life, which God, who cannot lie, promised: Titus, i. 2—(s) He became the author of eternal salvation, unto all them that obey him: Heb. v. 9. 3. (¢) I will pray the Father, and he will give you another comforter, that he may abide with you for ever: even the Spi- rit of truth: John, xiv. 16,17. Your heavenly Father shall give the Holy Spirit to them that ask him: Luke, xi. 13. — (4 Grieve not the holy Spirit of God: Ephes. iv. 30— 247 ; you are to believe that you may be made holy and fit for heaven by his influences on your heart, if you sincerely seek them (w) $* that you may not be deceived, consider well the “ fruits of the Spirit, which are love, Joys peace, long-suffering, gentleness, goodness, faith, meekness, and temperance.” Gal. y. 22, 23. See Ephes. v. 9. 4. You are to believe, that you are an im- mortal creature, and must be happy ‘or miserable for ever (v) ; that you are a sinful creature, exposed to the righteous judgement of God for your sins (y); that you must re- pent, be converted, and become sincerely holy, or you will die in your sins (2). TEXTS. (w) Such were some of you; but ye are washed, but ye are sanc= tified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God: 1 Cor. vi. 11. As many as are led by the Spirit of God, are the sons of Ged: Rom. viii. 14. 4. (x) Then shall the dust return to the earth, as it was, and the spirit shall return unto God, who gave it: Eccles. xii. 7— {y) Know thou, that God will bring thee to judgement : Eccles. xi. 19.—Every mouth shall be stopped, and all the world become guilty before God: Rom. iii. 9.—(2) Repent ye and be converted, that your sins may be blotted out; when the times of refreshing shall come from the presence of the Lord: Acts, iii. 19. Follow peace with all men, and holiness, without which no man shall see the Lord: Heb. xii. 14, ; 248 5. You are to believe, that God will ac- cept all sincere penitents (a); will love -you, if you obey him (4); and that fe will be angry with you, if you disobey him (c). - 6. Youare to believe, that there is another state and world after this; that the soul of man does not die with the body (d); that God will raise you at last (e); that there isa day of judgement (f); that the good shall go into heaven, a place of happiness, and the — wicked shall go into hell, a place of misery (g). * TEXTS. 5. (a) Christ came not to call the righteous, but sinners to repentance: Luke, v. 32.—(b) I love them, saith God, that love me:* Prov. viil. 17. If a man love me, he will keep my commandments, and my Father will love him, and we will come unto him: John, xiv. 23. Obey my voice, and do according . to all which I command you: so shall ye be my people and I will be your God: Jer. xi. 4.—(c) God is angry with the wicked every day: Psal. vii. 11. , 6. (d) This mortal must put on immortality: 1 Cor. xv. 53. —(e) The trumpgt shall sound, and the dead shall be raised: i Cor. xv. 52.—(f) We must all appear before the judgement seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad: 2 Cor. v. 10.—(g) The wicked shall go away into everlasting punishment: but the righteous into life eternal: Matt. xxv. 46. Precepts, or Things to be practised. 1. Duties to God.—You are to worship God in spirit and in truth (h). You are _daily to pray to him im secret for what you want (7). You are to praise God, and give him thanks for his mercies (%) ; such as your health, food, raiment, and friends ; especially the Bible, and divine ordinances.—You are to love him (/); to fear him (m); to obey him (n); to trust in him (0); to be patient and submissive to his will (p). , TEXTS. 1. (2) God is-a spirit: and they that worship him, “must worship him in spirit and in truth: John, iv. 24.—(7) When thou prayest, enter into thy closet; and when. thou hast shut the door, pray to thy Father which is in secret; and thy Fa- ther, which seeth in secret, shall reward thee openly: Matt. vi. 6.—(k) Praising and giving thanks to. the Lord, because he is good, for his mercy endureth for ever: Ezra) iii. 1 1.—(/) Thou shalt love the Lord thy God with all thy héart, and with all thy soul, and with all thy mind: Matt. xxii. 37 —(m) Thou shalt fear the Lord thy God: Deut. vi. 13.—The fear of the Lord is the beginning of wisdom: Prov. ix.°10.—(n) Thou shalt diligently hearken to the-Lord thy god, and do that which is right in his-sight, and keep all his statutes: Exod. xv. 26.— Christ will be revealed from heaven to take vengeance on them who obey not the Gospel: 2 Thess. i. 8.—(o). Trust in the Lord with all thine heart: in/all thy ways acknowledge him: Prov. iii. 5.—(p) Thy will bedone: Matt. vi. 10.—In patience. . possess ye your souls: Luke, xxi, 10. 250 2. Duties to Christ—You are to exercise faith in him (q), as the Saviour of the world, the great Mediator (r), “* The King of kings, and Lord of lords,’ Rev. xvii. 14. “to whom all power is given in heaven, and in earth,” Matt. xxvin. 18. You are to reverence him (s), to trust in him (é), and rejoice in him as your atoning sacrifice (u), to obey him (#), and to imitate his example (x), “ The same mind shall be in you which was in Christ Jesus." re TEXTS. 2. (q) I live by the faith of the Son of God: Gal. ii. 20.— (r) There is one God, and one Mediator between God and man: 1 Tim. ii. 5. God sent his son to bless us; Acts, iii. 26—(s) . The love of Christ constraineth us: 2 Cor. v. 14.—(¢) Blessed are they that put their trust in him: Ps. ii. 12.—(v) We joy in God through our Lord Jesus Christ, by whom we have now received the atonement: Rom. v. 11.—(w) He is the author of eternal salvation to all them that obey him; Heb. y. 9.—(r) He left us an example that we should follow his steps: 1 Pet. n.21. This example of Christ should be imitated, especially in the following particulars; his early piety: Luke, ii. 46.— His obedience to his parents: Luke, ii. 51.—His unwearied zeal to do good: Acts, x. 38.—His humility and Jowliness of mind: Matt. xi. 29.—His contentment in a low condition: Luke, ix. 58. and his eminent self-denial He submitted to the mean occupation of a carpenter, to provide for himself, and the family to which he was related: Mark, vi. 8 a se- rious and frequent performance of the duty of private prayer: Mark, i. 35. Luke, vi. 12. and of thanksgiving: Matt. xi. 25. John xi.!4,—His patience under sufferings and reproaches, 1 Pet. ij, 23. and his readiness to forgive injuries: Luke, xxiii, 34,—+ 251 3. Duties to men.—You are to speak truth always (a); to be diligent in your proper business (b); doing justice (c), and showing mercy (d); to be honest (e); friendly and kind to all (f); you are to obey your rulers *(g), parents (h), masters (2), and other supe- rlors, in all their lawful commands. 4. Duties to your families—You are to provide and lay up for your families (k); to TEXTS. His laying to heart the sins, as well as the sufferings of others: Mark, iii.5.—His zeal for the public worship of God, and attend- ance on it: John, ii. 17.—His cheerful submission to his hea- venly Father’s will: Matt. xxvi. 39.—His love and practice of holiness, and obedience both in heart and life: Luke, iv. 34. 3. (a) Putting away lying, speak every man truth with his neighbour: Ephes. iv. 25.—(b) Let him labour, working with his own hands: 1 Cor. iv. 12—W. orking with his own hands the thing that is good: Ephes. iv. 28.—Six days shall ye la- bour: Exod. xx. 9.—(c) Render to all their due: Rom. xiii. Fi —(d) Show mercy with cheerfulness: Rom. xii. 8.—(e) Ye _ should do that which is honest: 2 Cor. xiii. 7.—(f) Be kind _ one to another, tender-hearted: Ephes. iv. 32.—(g) Honour the ‘king: 1 Pet. ii. 17.—Obey them that have the rule over you, and submit yourselves; Heb. xiii. 17.—(hk) Honour thy father and thy mother: Exod. xx. 12.—Ye shall fear, every man, his mother and his father : Ley. xix. 3—My son, hear the instruc- ‘tions of thy father, and forsake not the law of thy mother. Prov. i. 8.—Solomon rose up to meet his mother, and bowed himself to her, and set her on his right hand: 1 Kings, ii. 19.— Jesus was subject to his parents: Luke, ii. 5.—(?) Servants obey in all things your masters : Eph. vi. 5. 4. (k) If any provide not for his own, and especially for his 252 take care of your children’s bodies, to render them healthful, and breed them up so as to support themselves—and have a regard to. their souls (/); to pray for them and with them daily (m), and to have them taught to read and pray, and to be instructed im reli- gious principles (z).—You are, moreover, to reprove every thing sinful and unbecoming in them (0). A 5. Duties to yourselves——Set a constant guard on your passions; especially anger (p); and avoid all the sinful lusts of the ‘flesh (7); be sober (x), chaste (s), and dili- TEXTS. own house, he hath denied the faith, and is worse than an in- fidel: | Timothy, vi. 8.—(/) Bring them up in the nurture and admonition of the Lord: Ephes. vi. 4.—(m),O Lord give unto Solomon, my son, a perfect heart to keep thy commandments ; 1 Chron. xxix. 19.—(n) These things shal! be in thine heart, and thou shalt teach them diligently unto thy children: Deut, iv. 6, 7.—(o) Chasten thy son while there is hope ; but (as some translate it), be not transported or in a passion to cause him to die: Proy. xix. 18.—But correct him with moderation, justice, and tenderness.—Ye fathers, provoke not [by improper correc- tions] your children to wrath: Ephes. vi. 4. Y 5. (p) He that is slow to anger is better than the mighty ; and he that ruleth his spirit, than he that ruleth a city ; Proy. xvi, 32.—(g) Abstain from fleshly lusts, which war against the soul: 1 Pet. ii. 11.—(r) Let us watch and be sober: 1 Thess. v. 6—(s) Be discreet, chaste: Titus, ii. 5—-Whoremongers - ae gent (¢) ; bridle your tongues (w), and strive ° to grow wiser and better every day (w). TEXTS. > . and adulterers God will judge: Heb. xii. 4.—(¢) The hand of the diligent maketh rich: Prov. x. 4.—The soul of the slug- gard desireth, and hath nothing; but the soul of the diligent shall be made fat: Prov. xiii. 4.—Be diligent, that ye may be found of him in peace: 2 Pet. iii. 14.—-(u) If any man among you seem to be religious, and bridleth not his tongue, but dee ceiveth his own heart, that man’s religion is vain: James, i. 26.—(w) Let us go on unto our perfection: Heb. vi. 1. 254 | SHORT HEADS OF SELF-EXAMINATION. Would you know whether you believe, and live as a Christian ought to do, ask your- selves these questions. Do I believe in God? Do I believe that he is a being of infinite power, wisdom, and goodness? that he made _and preserves every thing? that he is present every where? and knows all the thoughts and intentions of my heart? Do I believe the holy Scriptures to be the word of God; and that they contain all things necessary to salvation? Do I believe in Jesus Christ? that he suf-_ fered death for the sins of mankind? and do I expect salvation through his merits? Do I believe that God will assist me mn his . Holy Spirit? 255 Do I believe in a future state? the resur- rection of the dead? and a last judgement? Is my life consistent with my faith? Doth my belief in the power and wisdom of God, make me afraid of offending him: and give me patience and resignation in my distresses ? Doth my belief in his goodness excite me to love him: and to be thankful to him for his mercies ?>—and Do I feel that my belief of his continual presence is a check upon the badness of my thoughts, words, and actions? Do I read the holy Scriptures with an in- tention to improve my heart; and obey the precepts which I find in them? Do I abstain from swearing, lying, drink- ing, cheating, envy, malice, obscene actions and discourse, and every thing which my own conscience tells me is wrong, and which the word of God tells me is inconsistent with my salvation ? 256 If 1am led into sin, do I immediately repent of it, and not suffer it to become habitual? Do I love my neighbour as myself: that is, - am I as ready to do good to him as to re- ceive good from him?—and do to others as I ’ might reasonably desire them to do to me? Do I endeavour to do my duty faithfully, whatever my station is, whether it be to obey my parents, to serve my master, or to main- tain and instruct my family? Upon the whole, do I find myself increase in goodness? that is, do I feel a pleasure in obeying God, and doing my duty? knowing that the life of a Christian should always: be. advancing towards perfection! Do I pray daily to Almighty God: and beg that he. will, be pleased to assist these endea- vours by his Holy Spirit, knowing that with- out his assistance I can do nothing? and that his assistance is only to be obtained by soa: sak and my own earnest endeavours? ? Do i go daddy tg church, to pray to God in public as well as in private, and to 257 hear the holy Scriptures read and explained ? and do I endeavour to remember what I hear, and to live up to it? Lastly, Does my belief in a future state, and in the resurrection of the dead, raise my thoughts above this: mortal life? and does my belief in a last judgement, make me in earn- est careful to prepare myself for it? 258 THE CHURCH CATECHISM. To be learned by heart by every little Boy and Girl, before they are site to be confirmed by the Bishop. Q. What is your name? A. N. or M. Q. Who gave you that name? A. My godfathers and godmothers in my baptism, wherein I was made a member of Christ, the child of God, and an inheritor of © the kingdom of heaven. Q. What did your godfathersand godmo- thers then for you? A. They did promise and vow three things in my name. First, that I should renounce the devil and all his works, the pomps and vani- ties of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should be- lieve all the articles of the Christian faith. And thirdly, that I should keep God’s holy will and commandments, and walk in the same all the days of my life. 259 Q. Dost thou not think that thou art bound to believe and to do as they have promised for thee? A. Yes, verily; and by God’s help, so I will. And I heartily thank my heavenly Fa- ther that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life’s end. A Rehearse the Articles of thy Belief. 1 believe in God, the Father Almighty, maker of heaven and earth: And in Jesus Christ his only Son our Lord, who was con- ceived by the Holy Ghost, born of the Vir- gin Mary, suffered unto Pontius Pilate, was crucified, dead, and buried: he descended into hell: the third day he rose again from the — dead; he ascended into heaven, and sitteth on the right hand of God the Father Al- mighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting. Amen. s 2 260 _Q. What dost thou chiefly learn in these articles of thy belief ? A. First, I learn to believe in God the Fa- ther, who hath made me and all the world: Se-_ condly, in God the Son, who hath redeemed me and all mankind: Thirdly, in God the Holy Ghost, who sanctifieth me, and all the elect people of God. Q. You say that your godfathers and god- mothers did promise for you, that you should keep God’s commandments; tell me how many there be? A. Ten. Q. Which be they? A. The same which God spake in the twentieth chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bond- age. See the commandments in pages 204, 205, 206, and 207. Q. What dost thou chiefly learn by these commandments? A. I learn two things; my duty towards God, and my duty towards my neighbour. Q. What is thy duty towards God ? 261 we A. My duty towards God, is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my ~ soul, and* with all my strength; to worship him; to give him thanks; to put my whole trust in him; to call upon him; to honour his holy name and word, and to serve him truly all the days of my life. Q. What is thy duty towards thy eee bour? A. My duty towards my neighbour is to love him as myself, and to do unto all men as I would they should do unto me. To love, honour, and succour, my father and mother. To honour and obey the king, and all that are put in authority under him. To submit myselfunto all my governors, teachers, spiritual pastors and masters. To order my- self lowly and reverently td all my. betters. To hurt nobody by word or deed. To be true and just in all my dealings. “To bear no malice nor hatred in my heart. To keep my hands from picking and stealing, and my tongue from evil speaking, lyin g and slan- dering. To keep my body in temperance, soberness, and chastity.. Not to covet nor desire other men’s goods; but to learn and labour truly to get mine own living, and do , 262 my duty in that state of life unto whichit shall please God to call me. Q. My good child, know this, that thou art not able to do these things of thyself, nor to walk inthe commandment of thy God, and to serve him, without his special grace, which thou must learnat all times to call for by dili- gent prayer. Let me hear, therefore, if thou _ canst say the Lord’s Prayer. A. Our Father which art in heaven, hal- lowed be thy name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread: and forgive us our trespasses, as we forgive them that tres- pass against us. And lead usnot into tempt- ation, but deliver us from evil. Amen. ~Q. What desirest thou of God in this prayer? A. I desire my Lord God, our heavenly Father, who is the giver of all goodness, to send his grace unto me and to all people, that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that be needful both for our souls and bodies; and that he will be merciful unto us, and forgive, us our sins; and that it will please him to save and defend us, in all dangers ghostly 263 and bodily ; and that he will keep us from all sins and wickedness, and from our ghostly enemy, and from everlasting death. And . this I trust he will do of his mercy and good- ness, through our Lord Jesus Christ, and therefore I say Amen: So be it. Q. How many Sacraments hath Christ or- dained in his Church? A. Twoonly, as generally necessary to sal- vation; that is to say, Baptism, and the Sup- per of the Lord. Q. What meanest thou by this word sa- crament? ae A. I mean an outward and visible sign of an inward and spiritual grace, given unto us, ordained by Christ himself, asa means whereby we receive the same, and a pledge to assure us thereof. -Q. How many parts are there in a sacra- ment? A. Two; the outward visible sign, and the inward spiritual grace. _ Q. What is the outward visible sign, or form in baptism? A. Water wherein the person is baptized, 264. ? in the name of the Father, and of the Son, and of the Holy Ghost. Q. What is the inward and spiritual grace? A. A death unto sin, and anew birth unto ~ righteousness: For being by nature born in sin, and the children of wrath, we are hereby made the children of grace. Q. What is re of persons to be baptized? A. Repentance, Couns they forsake sin; and faith, whereby they steadfastly believe the promises of God made to them in that. sa- crament. Q. Why then are infants baptized, when by reason of their tender age they cannot perform them? A. Because they promise them both by their sureties; which promise, when they come to age, themselves are bound to perform. Q. Why was the sacrament of the Lord’s Supper ordained ? A. For the continual remembrance of the sacrifice of the death of Christ, and of the be- nefits which we receive thereby. 265 Q, What is the outward part or sign of the Lord’s Supper? ~ . A. Bread and wine, which the Lord hath commanded to be received. Q. What is the inward part or thing sig- nified ? A. The body and blood of Christ, which are verily and indeed taken and received by - the faithful in the Lord’s Supper. Q. What are the benefits whereof we are made partakers thereby ? A. The strengthening and viGiakicsak of our souls by the body and blood of Christ, as our bodies are by the bread and wine. Q. What is required of them who come to the Lord’s Supper ? A. To examine themselves, whether they repent them truly of their former sins, stead- fastly purposing to lead_a new life: have a lively faith in God’s mercy through Christ, with a thankful remembrance of his death: and be in charity with all men. The End of the Catechism. 2606 The Sum of Religion, written by Sir Matthew Hale, Lord Chief Justice of England. He that fears the Lord of heavenand earth, walks humbly before him, thankfully lays hold of the message of redemption by Jesus Christ, strives to express his thankfulness by the sincerity of his obedience; is sorry with all his soul when he comes short of his duty ; walks watchfully in the denial of himself, and holds no confederacy with any lust or known sin; if he falls in the least measure, he who is restless till he has made his peace by true re- pentance; he who is true to his promise, just in his dealings, charitable to the poor, sincere in his devotions—that will not deliberately dishonour God, although with the greatest security of impunity; he that hath his hope and his conversation in heaven; he that dares not do an unjust act although never so much to his advantage; and all this because he sees Him that is invisible, and fears him because he loves him; fears him as well for his good- ness as his greatness: Such a man, whatever be his sect or profession, or by whatever reli- gious name he calls himself, or 1s called by 267 others, he hath the life of religionin him, and that life acts in him, and will conform his soul to the image of his Saviour, and go along with him to eternity, notwithstanding his practice or non-practice of many indifferent things. On the other side, if a man fears not the eternal God, dares commit any sin with pre- sumption, can drink to excess, lie, swear vainly or falsely, live loosely, break his promises ; such a man, though he practise every cere- mony never so curiously, notwithstanding a thousand external conformities, or zealous opposition to them, he wants the life of re- hgion. 268 A Morning Prayer. O Almighty God, who hast made all things in heaven and earth, and hast given thy Son Jesus Christ to die upon the cross for me and for all mankind, make me truly thankful for thy goodness towards me; sanctify me by thy Holy Spirit, and enable me to do all things which thou hast commanded. Glory be to thee for having brought me to the beginning of this day: defend me in it from all sin and danger: let me not take thy holy name in vain, nor speak any words that may offend thee; let me not steal, norcheat, nor any way hurt or grieve my neighbour, but grant that I may do unto all men as I would they , shoulddountome. [Grant that Imay honour my father and mother.| Keep me from lying and evil speaking, from anger, fretfulness, and stubbornness, from strife and quarrelling, from envy, spite, and malice, and from all unchari- tableness. Make me modest in my-beha- viour and conversation ; ; cleanse the thoughts of my heart; keep me from pride, and sloth, and idleness, from gluttony and drunkenness ; and grant me all such tempers of mind as 269 will make me happy in life and in death. _ Bless my friends and relations [particularly my father and mother, my brothers and sisters |, for the sake of Jesus Christ our Lord and Savieur. Amen. A Morning and EveningPrayer, for a Child from 4 or 5,0 9 or 10 Years old. Merciful God and Father, who art in hea- ven, look down I beseech thee on a helpless child: incline mine heart to remember, love, and serve thee; and keep me fromevery evil thought, word, and deed.. Enable me to do to others, as I would they should do to me. May L grow in wisdom as I grow in, stature, and be in favour with God and man. Make me dutiful to my parents, loving to all my re- lations, obedient to my teachers, and always in a disposition to. hear advice, and receive instructions. Preserve me this day (or this | night) from every danger, and grant all my humble petitions, for the sake of Jesus Christ, my Saviour,in whom alone I can be accepted. Our Father which art, &c.—May the grace, &c. 270 An Evening Prayer for a Child from four to eight Years old. O Lord God, who knowest all things, thou seest me by night as well as by day: I pray thee, forChrist ’s sake, forgive me whatsoever I have done amiss this day, and keep me safe all this night whileIam asleep. I desire to lie down under thy care, and to abide for ever under thy blessing, for thou art a God of all power and everlasting mercy. Bless my friends as well as myself. Do good to them at all times, and in all places, - and help me always to serve them in love. And when I have done thy will here by thy grace assisting me, and enjoyed thy blessings on earth, then give my soul a place in heaven to dwell with thee there, and with thy Son Jesus Christ: for heaven and earth, and all things in them, are thine for ever and ever. Amen. Our Father which art, &c.— May the grace, &c. 271 DIVINE SONGS. Against Lying. O ’tis a lovely thing for youth, To walk betimes in wisdom’s way, To fear a lie, to speak the truth, That we may trust to all they say. But liars we can never trust, Though they should speak the thing that’s true, And he that does one fault at first, And lies to hide it, makes it two. Have we not known, or heard, or read, How God abhors deceit and wrong? How Ananias was struck dead, Catch’d with a lie upon his tongue ? So did his wife Sapphira die, When she came in and grew so bold, As to confirm that wicked lie That just before her husband told. The Lord delights in them that speak The words of truth; but ev'ry liar Must have his portion in the lake That burns with brimstone and with fire. Then let me always watch my lips, Lest I be struck to death and hell, Since God a book of reckoning keeps For every lie that children tell. 272 Heaven and Hell. ‘There is beyond the sky A heaven of joy and love, And holy children, when they die, Go to that world above. There is a dreadful hell, And everlasting pains, Where sinners must with devils dwell In darkness, fire, and chains Can sucha wretch as I, Escape this cursed end ; And may I hope, whene’er I die I shall to heaven ascend ? Then will I read and pray, While I have life and breath ; Lest I should be cut off to day, And sent to’ eternal death. We must all appear before the judgement- seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. vy. 10.—The wicked shall go away into ever- lasting punishment; but the righteous into eternal life: Matt. xxv. 46. My, 273 "iletcl Directions in order to the leading a Godly and a Christian Life. Begin every day with God, and go not out of thy chamber before thou hast performed thy bounden duty of prayer and thanks-— giving. Walk all the day long in the fear of God: | wherever thou art, or whatsoever thou doest, bear this in mind, “ That thy Maker is pre- sent with thee, and spieth out all thy ways.” Exert thy reason to the keeping under thy passions, and vicious inclinations, and bring- ing them into subjection to the law of God. Remember, that thy virtue consists in the due government of thy corrupt affections. This is the trial to which thou art called: and the prize contended for is no less than immortality and eternal life! Shun idleness, in whatever station of life thou art; and know that it is the part of a ‘wise man to have always something to do. Avoid: the common, but odious, vices of . 274 slander and tale-bearing: strive to live in peace with all men, and to cultivate in thy- self a meek, courteous, and. benevolent dispo- sition of mind. Speak the truth upon all occasions with- out dissimulation; be sincere and upright in all thy conversation: for he is a Christian indeed, in whom is no guile. In all thy concerns with others, be they little or much, let this be the constant rule and measure of all thine actions : Whatsoever thou wouldest that men should do unto thee, even so do thou unto them. Inevery time of tribulation think upon God, and his gracious promise, “‘ Thatall things shall work together for good to them that love and serve him.” If thou art a householder, call thy whole family together, at least every evening, to , join in their common supplications to Him, in whom they live, and move, and have their being. tf thou art a child ora servant, endeavour to be always within at the time of family prayer. . , 275 Never lay thyself down to rest before thou hast prayedin private, and recommended thy- self to the divine protection. Always say grace before and after meals. Direction for the Lord’s Day. Be sure to spend the Lord’s day well, as you desire to prosper in the following week. Make all your children and servants go _ with you to your own parish church; and suffer them ngt to wander to other churches. Stay not from church either part of the day, unless in cases of sickness or great ne- cessity. Never go a journey, or take physic, on the Lord’s Day, unless in cases of great necessity. Take care not to come too late to church: be always there, if possible, Aas divine ser- vice begins. When you first come into your seat at church, always fall upon your knees and use a short prayer ; do the same at going out. a ‘ 276° Always kneel in the time of prayer: “Do not give way to sleep, or wandering thoughts. Make your answers after the minister, not © ina gabbling or careless manner, but with ~ seriousness and reverence. Frequent not houses of public resorts on the Lord’s) Day: after divine service is over, spend the remainder of the Sabbath in read- ing godly books, and recollecting what thou — hast heard at church. A Prayer for a Young Scholar. O Lord God Almighty, from whom cometh — every good and perfect gift, [look up to Thee, — beseeching Thee to direct, assist, and bless all my endeavours after useful knowledge. En- lighten’ my understanding, O Father of lights, preserve me from error, and lead me into a right apprehension of all things : dispose me to be diligent in whatever business or pro- fession thy good providence shall call me to: endue me with that humility and soberness of mind, which thou delightest to reward... Be- stow onme asound judgement, and an honest — 277 _ and goot! heart, sincerely desirous to please - Thee; that I may be a comfort to my friends, and a worthy member of. Christ’s church. Enrich my mind with the treasures of thine inspired wisdom, contained in those holy Scriptures, which are able to make wise unto salvation. Let these be my. rule and guidein passing through things temporal, that I may not fail to attain the things that are eternal, through the merits-of my Lord and _ Saviour, Jesus Christ. Amen. Grace before Meat. Bless, O Lord, we beseech thee, this fro- vision of thy goodness to our use and nour- ishment, for the sake of Jesus Christ our Lord. Amen. Grace after Meat. Most gracious God, make us, we pray thee, truly thankful for this present refreshment, and for all thy blessings bestowed upon us, for the sake a Jesus Christ our Lord. Amen. 278 Questions and Answers out of the Holy Scrip- > © & O > © >O PO tures. . Who was the first man? . Adam. . Who was the first woman? Eve. . Of what did God make man? . Out of the dust of the earth. . Of what did God make woman? . Of one of the man’s ribs. . Where did Adam and Eve dwell ? . In Paradise. . What cast Adam out of Paradise ? Sin. . Who was the best man? . The man Christ Jesus. x5 . Who slew his brother ? A. Cain. 279 Q. Who was the first martyr‘ A. Abel. Q. Who was the oldest man? A. Methuselah. Q. Who was the man that God saved when he drowned the world ? A. Noah. Q. Who wrestled with God? A. Jacob. _ Q. What was his name called after he had wrestled with God? A. Israel. Was hocseus iia st okt NaN oe sf Wig aay es } ie thebatiiell OAKS is . is 38 ns y , ee : ¥ 1 Tal oo x37ba Bali eet i 4 . cg — “ hee eee A “ ‘ t ; Lint GN ewe Raley eae dat ene 4 *y ’ ¥ 4 s 4 be A 4 = fi pice! ; 7 m , mS ; i ‘ “ t “ht Bane RY Na wih . ‘oy : - , : iL i : sf ‘ ye eae ae oe . "4 - a and E ; x 4 1 is niet res Es t : Wh ‘ ” V | ~~ \ 4 ‘ ” Vora A 4 é a ohne ae : ; ( - ; t \ . 7 ‘ae ‘ : wr : ee v ray | ; be 5 3 hac | 4 Phas a . ee Ir as 3 * , ~ / nas t - OR ar (oa : A ee De 7 - ~ > ‘ ‘ * 1 i = Ae, yar) ar Wc \e dee + a) F ‘ THE CLERGYMAN’S COMPANION IN VISITING THE SICK: - Containing, I. RULES FOR VISITING THE SICK. Il. THE OFFICE FOR THE VISITATION OF THE SICK. Ill. THE COMMUNION OF THE SICK. IY. AGREAT VARIETY OF OCCASIONAL PRAYERS FOR THE SICK; COLLECTED FROM THE WRITINGS OF SOME OF THE MOST EMINENT DIVINES OF THE CHURCH OF ENGLAND. TO WHICH ARE ADDED, THE OFFICES OF PUBLIC AND PRIVATE BAPTISM. WITH ADDITIONS AND ALTERATIONS. WOT and oe ovmisae 1 - 3) AOR tad OMPATIaCY aut # ey B tery ao nernuened, ‘not gugvan rts ores 90070 ¥TH ee eouurau ane WOstT AITO he th “80 em dEy ta Thaw MG TrRow WH “ id fi KAIIHE YO NOMS on i hia Deh yaaa tae. Wome OF . en pe ag HE, ous, ag ie | Ged aa i sO MS mT ame vec tt PREFACE. Tuts collection has been so much esteemed, that it has passed through nine editions. Having now become exceedingly scarce, it was thought proper to reprint it. The Rules for Visiting the Sick, in five sec-_ tions, are extracted chiefly from the works of Bishop Taylor. The Occasional Prayers are taken from the devotional tracts of Bishop Patrick, Mr. Kettlewell, and other pious and judicious divines. But in this Edition, the antiquated style of fieke writers is corrected and improved ; at the same time, a spirit of rational piety, and unaffected sim- _plicity, are carefully preserved. A prayer by Dr. Stonehouse, and four by Mr. Merrick, the celebrated translator of the Psalms, are added to the old collection. 4 - PREFACE. ; The offices of Public and Private Baptism, though no ways relating to the Visitation of the Sick, are retained ; as, in the present form, : they will be convenient for the Clergy in the course of their parochial duty. CANON LXVIL . MINISTERS TO VISIT THE SICK. Wuenany person is dangerously sick in any parish, the minister or curate, having knowledge thereof, shall resort under him, or her (if the disease be not known or probably suspected to be infectious), to instruct and comfort them in their distress, ac- cording to the order of Communion, if he be ne preacher ; or if he be a preacher, then as he shall think most needful and convenient. Ir is recommended to the Clergy to write out the . prayers, which are to be used by the Sick them- selves, or by the persons whose devotions they wish to assist, and to leave the copies with them. THE MANNER VISITING THE SICK; OR, THE ASSISTANCE THAT IS TO BE GIVEN TO SICK AND DYING PERSONS BY THE MINISTRY OF THE CLERGY. SECTION I. Iw all the days of our spiritual warfare, from our baptism to our burial, God has appointed his servants the ministers of the church, to supply the necessities of the people, by ec- clesiastical duties; and prudently to guide, and carefully to judge concerning, souls com- mitted to their charge. And, therefore, they who all their life-time derive blessings from the Fountain of Grace, ‘by the channels of ecclesiastical ministers, ought then more especially to do it in the time of their sickness, when their needs are more prevalent, according to that known apostolical injunction; “ Is any man sickamong-you, let 288 him send for the elders of the church, and let them pray over him,” &c. | The sum of the duties and offices, respect- ively implied in these words, may be col lected from the following rules. SECTION II. Rules for the Manner of Visiting the Sick. 1. Lert the minister be sent to, not when the - sick is in the agonies. of death, as it is usual to do, but before his sickness increases too much upon him: for when the soul is con- fused and disturbed by ‘the violence of the distemper, and death begins to stare the man in the face, there is little reason to hope for any good effect from ‘the spiritual man’s visi- tation. For how can any regular admini- stration take place, when the man is all over in a disorder? how can he be called upon to confess his sins, when his tongue falters, and his memory fails him? how can he receive any benefit by the prayers which are offered up for him, when he is not able to give at- tention to them? or how canhe be comforted upon any sure grounds of reason or religion, when his reason is just expiring, and all his 289 notions of religion together with it? or when the man, perhaps, had never any real sen- timents of religion before? It is, therefore, a matter of sad considera- tion, that the generality of the world look upon the minister, in the time of their sickness, as the sure forerunner of death ; and think his office so much relates to another world, that he is not to be treated with, as long as there is any hopeof living in this. Whereas it is highly requisite the minister be sent for, when the sick person is, able to be conversed with and instructed ; and can understand, or be taught to understand, the case of his soul, and the rules of his conscience, and all the several bearings of religion, with respect to God, his neighbour, and himself. For to prepare a soul for its change is awork of great difficulty; and the intercourses of the minister with the sick have so much variety in them, that they are not to be transacted at once. Sometimes there is need of special remedies against im- patience, and .the fear of death; not only to animate, but to make the person desirous and willing to die. . Sometimes it is requisite to awaken the conscience by. “‘ the terror of the Lord.;” to open by degrees all the labyrinths of sin (those innumerable windings and. turn- o 290 | ings which insensibly lead men into destruc- tion), which the habitual sensualist can never be able to discover, unless directed by the particular grace of God, and the assistance of a faithful and judicious guide. Sometimes there is need of the balm of comfort, to pour in “ oil and wine” (with the good Samaritan) into the bleeding wound, by representing the tender mercies of God, and the love of his Son Jesus Christ, to mankind: and at other times it will be necessary to “ reprove, rebuke, and exhort, with all long suffering and doctrine :” so that a clergyman’s duty, in the visitation. of the sick,is not over at once: but at one time he must pray ; at another he must assist, advise, and direct ; at another, he must open > ‘to him the nature of repentance, and exhort him to a confession of his sins, both to God and man, in all those’cases which require it ; and, at another time, he must give him ab- solution, and the sacrament of the body and blood of our Lord. ‘And, indeed, he that ought to watch ali the periods of his life, in the days of his health, lest he should be surprised and overcome, had need, when he is sick, be assisted and called upon, and reminded of the several parts of his duty in every instant of his temptation. 291 | The want of this makes the visitations of the clergy fruitless, because they are not suffered to imprint those proper effects upon the sick, which are needful in so important a ministra- tion. 2. When the minister is come, let him discourse concerning the causes of sickness, and by a general argument move him to a consideration of his condition. Let him call upon him first, in general terms, “ to set his house in order,” “ to trim and adorn his lamp,’ and “ to prepare himse!f for another world ;” and then let him perform the cus- tomary duties of prayer, and afterwards de- _scend to all other'particulars, as occasion shall offer, and circumstances require. 3. According to the condition of the man, and the nature of his sickness, every act of the visitation is to be proportioned. If his con- dition be full of pain and infirmity, the ex- hortation ought to be shortened, and the mi- _ nister more “ instant in prayer :” and the lit- - tle service the sick man can do for himself should be supplied by the charitable ‘care of his guide, who is in such a case to speak more ~ toGod for him than to talk to him: “ prayer of the righteous,” when it is “ fervent,” hath U2 ' liga _ @promiseto“ prevail muchin behalf of thesick” person : but exhortations must prevail by their ewn proper weight, and not by the passion of the speaker ; and, therefore, should be offered when the sick is able to receive them. And even -in this assistance of prayer, if the sick man joins with the minister, the prayers should be short, fervent, and ejaculatory, apt rather to comply with his weak condition, than wearisome to his spirits, in tedious and long offices. But in case it appears he hath suffi- — cient strength to go along with the minister, he is then more at liberty to offer me long petitions for him. After the minister hath made this prepa- ratory entrance to this work of much time and deliberation, he may descend to the particulars of his duty, in-the following method.’ SECTION IIE. Of instructing the sick Man in the Nature of Repentance, and Confession of his Sins. Tue first duty to be nightly stntadk to the: _-sick man, is that of repentance ; in which the: 293 mister cannot be more serviceable to him, than hy laying before him a regular scheme of ‘it, and exhorting him at the same time to @ free and ingenuous declaration of the state of | his soul. For unless they know the manner of his life, and the several kinds and degrees of those sins, which require his penitential ‘sorrow, or restitution, either they can de nothing at all, or nothing of advantage and certainty. Wherefore the minister may move him to this in the following manner, Arguments and Evhortations to move the sick Man to Repentance, and ain jeseionegs his Sins. .* That repentance is a duty indispensably necessary to salvation. That to this end, ali » the preachings and endeavours of the pro- -phets and apostles. are directed. That our Saviour “ came down from heaven,” on pur- pose “to call sinners to repentance*.” That as itis a necessary duty at all times, so more especially in the time of sickness, when we are commanded in a particular manner to “set our house in order.” That it is a work of great difficulty, consisting in general of a “- change of mind,” and a “ change of life.” * Matt. ix. 13. 294 Upon which account it is called in Scripture, “a state of regeneration, or new birth 5” a“con- version from sin to God ;” a “ being renewed in the spirit of our minds ;” a “ putting off the old man, which is corrupt according to the deceitful lusts of the flesh,” and a “ put- ting on the new man, which is created in righ- teousness and true holiness.” That so great a change as this is not to be effected at once, but requires the utmost ‘self-denial and reso- lution to put it in execution, consisting in general of the following particulars :—1. A sorrowful sense of our sins: 2. Anhumble con- fession of them: 3. An unfeigned abhorrence and forsaking of them, and turning to ‘the Lord our God with all our hearts: 4. A patient continuance in well-doing to the end of our lives. These are the constituent and essential parts of a true repentance ; which may severally — be displayed from the following motives of reason and Scripture, as opportunity shall serve, and the sick man’s condition permit. The first part of a true repentance is a sorrowful sense of our sins, which naturally produceth this good effect, as. we may learn from St. Paul (2 Cor. vii. 10.), where he tells 295 us, that “ godly sorrow worketh repentance.” Without it, to be sure, there can be no such thing; for, how can a man repent of that which he is not sorry for? or how can any one sincerely ask pardon and forgiveness for what he is not concerned or troubled about? A sorrowful sense, then, of our sins, 1s the first part of a true repentance, the necessity whereof may be seen from the grievous and abominablenature ofsin ; as, 1. That itmade so wide a separation betwixt God and man, that nothing but the blood of his only-begotten Son could suffice to atone for its mtolerable guilt: 2. That it carries along with it the basest ingratitude, as being done against our heavenly Father, “ in whom we live, and move, and have our being:” 3. That the con- sequence of it is nothing less than eternal ruin, in that ‘the wrath of God is revealed against all impenitent sinners ;” and “ the wages of sin is death,’—not only temporal but eternal. From these and the like considerations, the penitent may further learn, thatto be sorry for our sins isa greatand important duty. That it does not consist ina little trivial concern, a superficial sigh, or tear, or a calling ourselves sinners, &c.; but in a real, ingenuous, pun- 296 gent, and afflicting sorrow: for, can that which cast our parents out of Paradise at first, _that brought down the Son of God afterwards from heaven, and put him at last to such a cruel and shameful death, be now thought to be done away by a single tear or a groan? Can so base a piece of ingratitude, as re- belling against the Lord of glory, who gives us all we have, be supposed to be pardoned by aslender submission? Or can that which deserves the torment of hell, be sufficiently atoned for by a little indignation and super- ficial remorse? True repentance, therefore, is ever accom- panied with a deep and afflicting sorrow; a sorrow that will make us so irreconcileable to sin, as that we shall choose rather to die than to live init. For so the bitterest accents of erief are all ascribed toa true repentance in Scripture; such as a “ weeping sorely,” or “bitterly?” a' weeping day and night ie “ repenting in dust and ashes;7 a “ parting on sackcloth ;” “ fasting and prayer:” &e. Thus holy Dav ne ‘“* T am troubled, I am bow- ed down greatly, I go mour ning all the day Jong, and that by reason of mine iniquities, which are gone over my head, and, as aheavy burden, are too heavy for me to bear:” Ps. 297 sxxvii. 4. 6. Thus Ephraim could say: « After that 1 was instructed, I smote upon my thigh : I was ashamed, yea, even con- founded, because I did bear the reproach of my youth: Jer. xxxi. 19. ' And this is the proper satisfaction for sin which God expects, and hath promised to accept ; as, Ps. li.17. “ The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise.” 2. The next thing requisite in a true repent- ance, is confession of sins, which naturally fol- lows the other; for if a man be so deeply af- flicted with sorrow for his sins, he will be glad to be rid of them as soon as he can; and the way forthis, is humbly to confessthem to God, who hath promised to forgive us if we do. “‘T said I will confess my sins unto the Lord,” saith the Psalmist; “ and so thou forgavest the wickedness of mysin :” Ps. xxxii. 6. So, Proy. xxviii. 18. and 1 John, 1.9. “ If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” So the returning prodigal went to his father with an humble confession of his baseness, and was received into favour again. Luke, xv. 18, 19. a 298 And because the number of our sins are like the hairs of our head, or the sand of the sea, and almost as various too in their kinds as their numbers; confession must needs be a very extensive duty, and require the strictest care and examination of ourselves: for “ who — can tell how oft he offendeth?” saith David ; ** O, cleanse thou me from my secret faults!” The penitent, therefore, should be remind- ed, that his confession be as minute and par- ticular asit can; since the more particular the confession is, to be sure, the more sincere and safe the repentance. 3. A third thing requisite in a true repent- ance, is an unfeigned abhorrence and forsak- ing of sin, and turning to the Lord our God with all our hearts. For so we find them expressly joined to- gether by St. Paul, when he charges those whom by vision he was sent to convert, to change* their mind, and “ turn to God, and do works meet for repentance :” Acts, xxvi. 20. And a little before he says, he was sent ‘* to open their eyes, and turn them from darkness to hght,and from the power of Satan * amilyenaray meTayoerys | 299 unto God, that they may receive forgiveness of sins:” ver. 18. And we 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. xxvi. 13. And this forsaking must not be only for the pre- sent, during his sickness, or for a week, a month, ora 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.”. Foras the Holy Jesus assures us, that “ he that endureth unto the end shall be saved::” so does the Spirit of God profess, that “ifany 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 con- fidence steadfast to the end:” Heb. i. 14. but not else: forit is to “ him only that over- cometh, and keepeth his works to the end,” that our Saviour hath promised a reward : Rey. ii. 26. Hence our religion is said to be 300 a continual warfare, and we must! be con- stantly “‘ pressing forward teward 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 deferit till then, ean 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 re- pentance upon a sick-bed, to forget all their vows and promises of amendment, as soon as God had removed the judgement, and restored them to their former health. “ Tt 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, there- fore, he ought to take great heed, that his repentance be not only the effect of his pre- 303 sent danger, but that i it be lasting and sincere, bringing forth works meet for repentance,” should it please God mercifully to prove him - by a longer life. But here it is much to be feared, that ‘after all his endeavours to bring men to a sight of themselves, and to repent them truly of their sins, the spiritual man will meet with but very little encouragement: for if we look round the world, we shall find the generality of men to be of a rude indifference, and a. seared conscience, and mightily ignorant of their condition with respect to another world, being abused by evil customs and principles, apt to excuse themselves, and to be content with a certain general and indefinite confession; so that if you provoke them never so much to acknowledge their faults, you shall hardly ever extort any thing farther from them than _ this, viz. “ That they are sinners, as every man hath hisinfirmity, and theyas 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'll tell you, “ they are no swearers, no adulterers, nor rebels, &c. but that, God forgive them, they must needs acknowledge themselves to be sinners in the main,” &c. And if you can open their breast 502 .so far, it will be looked upon as sufficient : to / go any farther, wil be to do the office of an accuser, 20f ot 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 themselves in a state of security very often when ‘they stand upon the brink of dam- nation. This happens’in the cases of drunk- enness and lewd practices, and luxury, and idleness, and mispending of theSabbath, 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 countenanced 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. 4 - 303 / 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 re- ligion: 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 nota 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 can never do too “much to make our “ calling and election sure :” that every good man ought to be sus- picious of himself, fearing the worst, that he may provide for the best: that even St. Paul, and several other remarkable saints, had at 304 some times great apprehensions of failing of the “ mighty prize of their high calling :” that . we are commanded to ‘“ work out our salva- tion with fear and trembling ;” inasmuch as we shall be called to an account, not only for our sinful words and deeds, but even for our very thoughts: that if we keep all the com-° mandments of God, and “ yet offend in one 3 point (i. e. wilfully and habitually), we are guilty ofall ;” James, 1i.10.; thatno man can tell how oft he offendeth, the best of lives being full of innumerable blemishes in the sight of God, however they may appear before men: that no man ought to judge of the state of his soul by the character he has ‘ ain the world; for a great many persons go to hell, who have lived in a fair reputation here ; and a great many, on the other hand, go to heaven, who have been loaded with infamy and reproach: that the work of religion is a work of great difficulty, trial, and temptation: - that “ many are called, but few are chosen sr that “ strait is the gate, and narrow.is the way, that leadeth to life, and few there be that find it:” and lastly, that, “ if the righ- teous. themselves shall scarcely be saved,” there will be no place for the unrighteous and sinner to appear in, but of horror and amaze- ment. 305 By these and such like motives to consi- deration, the spiritual man is to awaken the careless sinner, and to bring him to repentance and confession of his sins; and if either of himself, or by this means, the sick man is brought to a right sense of his condition ; then, 2. Let the minister proceed to assist him in understanding the number of his sins, i. e. the several kinds of them, and the various ways of prevaricating with the Divine com- mandments. Let him make him sensible how every sin is aggravated, more or less, accord- ing to the different circumstances of it; as by the greatness or smallness of the temptation, the scandal it gives to others, the dishonour it does to religion, the injury it brings along with it to those whom it more immediately concerns; the degrees of boldness and impu- dence, the choice in acting it, the continuance init, the expense, desires, and habit of it, - &e. 3. Let the sick man, in the scrutiny of his conscience and confession of his sins, be care- fully reminded to consider those sins, which are no-where condemned but in the court of conscience: for there are certain secret places , . x 306 of darkness, artificial blinds of the devil, which he uses to hide our sins from us, and to incorporate them into our affections, by the ‘general practice of others, and the mistaken - notions of the world : as, 1. Many sins before menare accounted honourable ; suchas fight- ing a duel, returning evil for evil, blow for blow, &c. 2. Some things are not forbidden by the law of man, as lying in ordinary dis- © course, jeering, scoffing, intemperate eating, ingratitude, circumventing another in con-— tracts, outwitting and overreaching in bar- gains, extorting and taking advantage of the necessities or ignorance of other people, im- portunate entreaties, and temptations of persons to many instances of sin, as intem- perance, pride, and ambition, &e. ; all which, therefore, do strangely blind the understanding and captivate the affections of sinful men, and lead them into a thousand snares of the devil which they are not aware of. 3. Some others do not reckon that they sin against God, if the laws have seized upon the person: and many who are imprisoned for™debt, think themselves disengaged from payment; and when they pay the penalty, think they owe nothing for the scandal and disobedience. 4. Some sins are thought not considerable, but go under -the titles of sins of infirmity, or. 807 inseparable accidents of mortality; such as idle thoughts, foolish talking, loose revellings, impatience, anger, and all the events of evil company. 5. Lastly; many things are thou ght to be no sins; such as mispending of their time, whole days or months of useless or im- pertinent employment, long gaming, winning men’s money in great portions, censuring men’s actions, curiosity, equivocating in the prices of buying and selling, rudeness in speech or behaviour, speaking uncharitable truths, and the like. These are some of those artificial veils and coverings, under the dark shadow of which the - enemy of mankind makes very many to lie hid from themselves, blinding them with false notions of honour, and the mistaken opinions and practices of the world, with public per- mission and impunity, or (it may be) a tem- poral penalty; or else with prejudice, or ig- norance and infirmity, and direct error in judgement. ‘Now, in all these cases, the ministers are to be inquisitive and strictly careful, that such kind of fallacies prevail not over the sick; but that those things, which passed without ob- servation before, may now be brought forth, x2 3808 and pass under the severity of a strict and impartial censure, religidusis sorrow and con- demnation. 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: and yet, in many instances, they are undis- cerned ; because our consciences have not been made tender and perceptible of them. But whoever will cast up his accounts, even with a superficial eye, will quickly find that he hath left undone, for the generality, as many things which he ought to have done, as he hath committed those he ought not to have done: such as the neglect of public or private prayer, of reading the Scriptures, and instructing his family, or those that are ‘under him, in the principles of religion: the not dis- countenancing sin to the utmost of his pow- er, especially in the personages of great men: the not “ redeeming the time,” and “ grow- ing in grace,” and doing all the good he can in his generation: the frequent’ omissions of the great duty of charity, in visiting the sick, relieving the needy, and comforting the af- flicted: the want of obedience, duty, and re- spect to parents: the doing the work of God negligently, or not discharging himself with 309: ' that fidelity, care, and exactness which is m- ‘cumbe nt upon him, in the station wherein the providence of God hath placed him, &c. 5. With respect to those sins which are committed against man, let the minister re- present to the sick man that he can have no assurance of his pardon, unless he is willing to make all suitable amends and satisfaction to his offended and injured brethren; as for in- stance, if he hath lived in enmity with any, that he should labour to be reconciled to them; if he is in debt, that he should do his, utmost to discharge it; or if he hath injured any one in his substance or credit, that he should endeavour to make restitution in kind for the one, and all possible satisfaction for the other, by humbling himself to the offended person, and beseeching him to forgive him. 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 310 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 be- fore him, but the conscious discharge of his duty, and the salvation of the person under his care. : 7. The sick person is likewise to be in- structed concerning his faith, whether he has a reasonable notion of the articles of the Chris- tian Religion, as they are excellently summed up in the Apostles’ Creed. 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, ifhe dies, it will be of great comfort and satisfaction to him. And here it must be remembered that he distributes every thing according to the exact rules of justice, and with such a due 311 -eare, as to prevent all law-suits and conten- tions 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 anda 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 Provi- dence for several wise and good ends: As, for the trial of his faith; the exercise of his pa- tience; the punishment of his sins ; the amend- ment of his life; or for the example of others, who seeing his good behaviour in such a day of calamity, may glorify their Father which is in heaven: or else, that it is for the increase of his future welfare, in order to raise him the higher in glory hereafter by how much the lower he hath been. depressed here. 10. When the spiritual man hath thus dis- charged his duty, and the sick hath made him capable of it, by a religious and holy confor- mity to all the forementioned particulars re- specting his condition and circumstances, he may then give him the sacrament of the 312 Lord’s Supper. And it is the minister’s office to invite sick and dying persons to this holy Sacrament, provided they discover a right sense of their duty. And, 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 Sas craments 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 ad- ministered, the sick may be admonished to receive it spiritually, 2. 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 con- siders all things with exact justice, and chief= 313 ly respects the sincerity of our hearts and in- tentions, will excuse the absence of the out- ward and visible sign, when necessity, and not contempt or neglect, was the occasion of it. SECTION IV. Of applying spiritual Remedies to the unrea- _ sonable Fears and Dejections of the Sick. It sometimes happens that good men, espe- cially such as have tender consciences, impa- tient of the least sin, to which they are arrived by a long habit of grace, and a continual ob- servation of their ways, over-act their part, and turn their tenderness into scruples, and are too much dejected and doubtful concern- ing 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 singular felicity, ora dangerous presumption. _ But to restrain the extravagance of fear, let him be reminded of the terms of the Gos- $14 pel:—that it is a covenant of grace and mercy to all: that’ Christ Jesus came into the world to save sinners:” that he continues ‘“‘ our. Advocate in heaven,” and daily “ in- tercedes,” with his Father for us: that the whole heavenly host rejoices at the conver- sion of a smner: that the angels are deputed by God, to be our guardians against violent surprises and temptations: that there are dif ferent degrees of glory in heaven; so, that if we arrive not at the greatest, we may yet hope, by Divine Mercy, that we should not be excluded the less: that God hath -pro- mised to hear the “ prayers of the righteous” for his servants: that he labours with us by his Spirit, and“ as it were beseeches us in — Christ’s stead; to be reconciled to him;” 2~ Cor. v. 20: that, of all his attributes, he glo- ries in none so much as in the titles of mercy and forgiveness: that therefore we do injustice to the Father of mercies, if we retain such hard thoughts and suspicions of him: that God calls upon us to forgive our) brother ““ seventy times seven;” and yet» all that is but like the forgiving “ an hundred pence,” for his sake, who forgives us “ ten thousand talents:” _ show such an unrestrained temper of forgive- “ness; it is only to animate us to trust in God's much more unbounded mercy. =" and therefore if we are ordered to, 315 \ _ By these and the like arguments, the spiri- . tual’ 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, es- pecially such as are of melancholy disposi- tions, it may not be improper to mark the principal of them here, and to prescribe"the remedies. Considerations to be offered to Persons under Religious Melancholy. 1. Some truly religious persons are under - sad apprehensions of not being in the favour of God, because they find their devotions to be very often cold, their prayers distracted, and their delight in spiritual matters not to be so great and permanent, as their pleasure and satisfaction are in the things of the world. Now to such as have made religion the great business of their lives, who have endeavoured to cure those distracted thoughts they com- plain of, and to inflame their souls with di- 316 vine love, it may be offered, that the differ- ent degrees of affection with which men serve God, do very often depend upon the dif- ference of their tempers and constitutions; since some are naturally so dull and heavy, as to be little affected with any thing; whilst others are of such a tender make, as to be af- fected almost with every thing, so as to be soon exalted with joy, or depressed with sor- row: that sickness, losses, and all afflictions, and even religion itself, in its long and con- tinual exercise of self-denial and thoughtful- ness, do naturally produce such a tenderness of spirit: that the best of men have never been able at all times to keep their affections at an equal height: that:the zealand warmth with which some are affected, is not always an argument of their goodness: that a sensi- ble pleasure in religious exercises, wherein the passions are affected, is not so acceptable to God as a reasonable service: that distrac- tion of thought in the service of God is owing, for the most part, to bodily weakness; and therefore if we do not give way to it, but do all we can to suppress those wandering thoughts, we may be assured we shall never be blamed for being subject to that, which, = by reason of the weakness of our nature, we cannot help: that the first motions of our | 317 mind, as it is impossible to hinder them, are reckoned by all divines not to be sinful, pro- vided we do not encourage them. 2. Some are extremely dejected, because, upon strict examination of themselves, they find, as they think, all their religion to be owing to their fears; and fear being a slavish and sordid passion, they are apt to conclude, that all those services which are not the re- sult of a more noble principle, will be reject- ed by God, since, as he is all love, and good- ness, and perfection, he will not be pleased, they think, with any sacrifice, but what is of- fered by love. And to this‘sad purpose, some have inter- preted 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 itis plain from Scripture, that the first beginnings of, or movements towards, an holy life, are usually owing to the passion of fear: that to this, both our Saviour and his apostles do all along address themselves'in their earnest en- : 318 treaties of mankind to turn from the ways of sin to God.—-** Fear him,” saith our Saviour, “ who is able to destroy both soul and body in hell;’ Matth, x. 28; so chap. vi. 15; Mark xvi. 16. And to this purpose the apostle says, “* Work out your salvation with fear and trembling,” Phil. u. 12; and 2 Cor. v. 11, ** Knowing the terrors of the Lord,” saith he, “we persuade men.” And in most of the Serip- ture proofs, we-shall find the chief argument of religion to be urged froma fear of punish- | ment for the neglect thereof: so that to be dejected, and render our lives comfortless on this account, were the most unreasonable ex- travagance ; since this were to suppose, that — God hath implanted the passion of fear in us~ in vain; or, what is worse, only to vex and torment us; and that our Saviour and his apo- stles, persuading us to be religious from the terrors of the Lord, had deceived and misled us. And as for that text, Rev. xxi. 8.—** The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sor- cerers, and idolaters, and all hays, 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 319 as refuse to embrace the Christian religion, or who, havi ing embraced it, are afraid to conti- hue steadfast to the end, on account of the cross; and therefore cannot be supposed to have any reference to those who are “ work- img out their salvation with- fear and trem- bling,” according to the direction of the Gos- pel. Not but that we are to intermix with this fear an entire love and affection to God, to the utmost of our powers. 3. Some very pious but unhappy persons, are grievously tormented with wicked and blasphemous thoughts, so as to fall under the greatest agonies of mind; and often to be so near distraction, as to choose death rather. than life. For the relief and comfort of these, the mi+ nister should suggest to them, that such hor- rid and frightful thoughts are either occa- sioned through melancholy -prevailing over their spirits, and disordering the frame of their minds; or else from the eddies of the devil, and the spirits of darkness, who do all they _ can to shake our faith, and to imbitter the Christian life. If.to the former we ascribe such horrid 320. thoughts, they may be comforted upon assur- ance, that they will not be imputed to them as their sin, any more than a fever or any bodily distemper will, which they did not will- ingly procure, and which they have tried all means to remove. If to the latter, they may be encouraged rather to rejoice ; as nothing is a greater sign of their being high in the favour of God, than when they are under the most violent temp- tations of the devil. ‘“ My brethren count it all joy,” saith Saint James, “* when ye fall in- to divers temptations ;” chap. i. 2. To that effect, they may be taught to consider, that the way to heaven is justly said to be by the » gates of hell: that the “ same afflictions aye accomplished in their brethren which are in the world,” who in various kinds are tempted of the tempter; 1 Pet. v. 9: that Satan ‘* de- sired 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, withou — any molestations from him, is the most dan- gerous state: that the being so much con- cerned and afflicted at such evil thoughts, 1s a certain argument of a good disposition, since 321 the wicked and profane are rather pleased than tormented with them. ‘Arguments of this kind are the most pro- per to be offered to such unhappy persons: but in case -their faith and hope be totally overcome by the devil, and they fall into di- rect despair, it will be necessary then to en- deavour the cure of so great an evil and temp- tation by the addition of the following exer- cise oe An Evercise against Despair. Let the minister suggest to them, that God 1s,not willing that any should perish, but desir- ous that all should come to his glory: that for this end we were created: that he is so farfrom 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 sin- ner 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 “ know - 322 eth whereof we are made; he remembereth that we are but dust:” nay, he hathassured 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 floly 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 bap- tism, 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 in- deed scarce a possibility of any one’s being saved, if all were to be concluded ina ‘state $23 ‘of damnation, who had committed sin after a baptism. To have any fears, therefore, on this ac- count, 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 Samt John said, “ 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 tempt- ed.” The Caritititan Christian committed incest, and was pardoned: and Simon Maous, after he was baptized, offered to commit the sin we call simony, and yet Peter bade him pray for pardon: and Saint James tells us, that “if the sick man sends for the elders of the church, and they pray over him, and he con- fess his sms, they shall be forgiven him ;” chap. v. 14. ; That even in the case of very great sins, and great judgements 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.: x2 324 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 his 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 ma- jesty, and perseverance in them. Upon the strength of these arguments, the despairing person may be further taughés 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 mea 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 pur- pose 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. hig 325 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 ar- gument of despair: but now that they bring me to Christ, that they drive me to an ap- peal to God’s mercy, they cannot infer a just cause of despair. Iam sure itis 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 hea- ven:” and it were stranger yet, that he should do so much for man, and that a man that de- sires, 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 de- light in, than his mercy; and it is as certain, also, there must be proper objects for this boundless and immense attribute of God: and - $26 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, 2» 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 unworthi- ness of such a glory were less, yet still Tcould not receive it but as a free gift and donation of God, and so I-may now; and it is not ex- pectation 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 grie- oaitels 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. [ cannot undo what is done; and I perish, if there be no such thing as a remedy, orremission of sins.. But then I know my religion must perish toge- ther with my hope, and the word of God itself must fail as well as [. But I cannot, I dare nail -: 327 . - not, entertain such a thought. 1 firmly be- -heve' that most encouraging article of faith, _ the remission of sins; and since I do that which all good men call repentance, i will al-_ so humbly hope for aremission 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 en- able me to resist all the fiery darts of this ma- licious adversary. Or perhaps this exceeding dejection, or malady of mind, may arise from the distem- per and weakness of my body; or at most, 1 hope, it is only a disease of judgement, 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 de- jected 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, 328 from the same reason, full of merey. How- ever, 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 mis- carry, 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 dejec- tion. 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 conform- ably to the rules of religion. For if the man be a vicious person, and hath gone on ina continual course of sin, to the time of his sick- ness, these considerations are not proper. Let him inquire, in the words of the first disci- ples 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 doas much of his duty as he can for the 329 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 ati imposition of the devil. Wherefore to‘ the former considerations to awaken the careless sinner, and a stupid con- science, the following may be added, upon oc- casion, to check the over-weening thoughts of the presumptuous. SECTION V. Considerations against Presumption. Anp here, let the bold and arrogant sinner 330 Ni 1 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 confi- dence of such men is generally like that of children and young people, who have no other reason, but that they understand not the dan- gers 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 itis 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. Te ee 331 That the self-accusing publican was justi- fied, 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, andaf the angels in heaven itself, did fall so atrociously, then we have all the reason im the world “ not to be high-minded, but to fear ;” 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 and 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 geod 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 re- nounce every ill thought or word, or inde- cent 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 i his 332 agony, 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 respect- ive offices diligently and temperately: that they jom in prayer with the minister, with much charity and devotion: that they make _ no outcries or exclamationson the departure of soul; nor any positive judgement concerning the dying man; by his dying quietly or vio- lently, with great fears or a cheerful confi- dence; 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 constitu- tion of the persons, and the nature of the dis- temper that befalls them; or else according as God pleases to dispense the grace, or the punishment, for reasons only known to him- self. 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 dy- ing man rest and pardon ; and to ourselves grace to live well, and the blessings of a holy and happy death. dia ta THE 0.) Re Di ER FOR THE VISITATION OF THE SICK. When any Person is sick, notice shall be given thereof tothe 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 fore-fathers. Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Answ. 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. 334 | Our Father, which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done inearth, as it isin heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that tres- pass against us. And lead us not into temp- tation; but deliver us from evil. Amen. Minist. O Lord, save thy servant, Answ. Which putteth Ais trust im thee. Min. Send him help from thy holy place 4 Answ. And evermore mightily defend him. - Min. Let the oe have no aang of him: Answ..Nor the wicked appron to Ba him. Min. Be unto i! O. Lord, a. strong tower, Answ. From the tace of his: enemy. Min. O Lord, hear our prayers : Answ. And let our cry come unto thee. Minister. O Loxp.. leokodewn.dcomssiicaeeetnenane 335 | visit, and relieve this thy ‘servant. Look upon him with the eyes of thy mercy ; giye 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 good- ness 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. Prlaneaie beloved, know this, that Almighty God is the Lord of life and death, and of all _ things tothem pertaining ; as youth, strength, health, age, weakness, and sickness. Where- fore, whatsoever your sickness is, know you certainly, that it is God’s visitation. And 336 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 my 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 im 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 renderuntohim humble thanks for his fatherly visitation, submitting yourself wholly unto his will, it shall turn to your profit, and ‘help you forward inthe right way that. leadeth unto everlasting life. QC If the Person’ visited be very sick, then the Curate may end his exhortation in this place, or titi Take, therefore, in good nail the p, Ae ment of the Lord ; for (as St. Paul saith, i 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 chas- 337 tisement, 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, when- soever, by any-manner of adversity, it shall please his gracious goodness to visit us. And _ there should be no greater comfort toChristian persons, than to be made like unto Christ; by suffermg 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, tak- ing your sickness, which is thus profitable for you, patiently; I exhort you, in the name of God, to remember the profession z - 338 which you made unto God in your baptism. And forasmuch as after thisalife, 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, bath 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 aceused and. con- demned in that fearful judgement. There- fore I shall rehearse to you the Articles of our Faith, that you may know whether you believe as a Christian man should, or no. Here the Minister shall rehearse the Articles of the, Faith, saying thus : Dost thou believe in God the Father Al- mighty, Maker of heaven and earth? | And im Jesus Christ his only begotten Son, our Lord? And that he was’ conceived by the.Holy Ghost ; born of the Virgin Mary ; that he suffered under Pontius Pilate, was crucified, dead, and buried ; that he went down. into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the mght hand of God the Fa- ther Almighty, and from thence shall come 339 again, at the end of the world, to ssdndes: the que’ and the dead ?: Atid dost etehaa't ‘believe in the Holy Ghost, the holy Catholic church; the communion of saints ; the remission of sins; the resur= rection of the, flesh; and everlasting. life vy ( after death ? ee The sick Person shall answer, All this T steadfastly believe. Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world ; exhorting him to forgive, from the bottom of his heart, all persons that have offended him, and, if he have offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he make amends to the utmost of his power. And _ ifhe hath not before disposed of his goods, let him then be admonished to make his will, and to declare his debts, what he oweth, and’ what is owing unto him; for the better discharge of his conscience, and the quietness of his executors. But men should’often be put in remem- brance to take order for settling of their temporal estates, whilst they are in health. These words, before rehearsed, may be said before the Minister begins his prayer, as he shall see cause. The Minister should not omit earnestly to move such sick Person as are of ability, to be liberal to the poor. 2% 340 Here shall the sick Person be moved to make a special confession of his sins, if he feel his conscience trou- bled with any weighty matter. After which con- ‘ fession, the Priest shall absolve him (if he humbly and heartily desire it) after this sort, Our Lord Jesus Christ, who hath left power to Ins church to absolve all sinners, who truly repent, and believe in him, of his great mercy forgive thee thine offences! And by his authority committed to me, I absolve thee from all thy sins, in the name’ of the Father, and of the Son, and of the Holy Ghost. Amen. | i And then the Priest shall say the collect following : Let us pray. O most merciful God, who, according to the multitude of thy mercies, dost so. put away the sins of those who truly repent, that thou rememberest them no more; open thine eye of mercy upon this thy servant, who most earnestly desireth pardon and forgive- ness. Renew in him, most loving Father, whatsoever hath been decayed by the fraud and malice of the devil, or by Ais own carnal will and frailness; preserve and continue this sick member in the unity of the church ; 341 consider his contrition, accept his tears, as- suage fis pain, as shall seem to thee most expedient for him. And, forasmuch as he -putteth Ais full trust only in thy mercy, im- pute not untofzmhis former sins, but strength- en him with thy blessed Spirit; and when thou art pleased to take him hence, take him unto thy favour, through the merits of thy most dearly beloved Son Jesus Christ our Lord. Amen. Then shall the Minister say this Psalm. In te, Domine, speravi.—Psalm xxi. In thee,O Lord, have I put my trust; let~ me never be put to confusion: but rid me, and deliver me in thy righteousness ; incline thine ear unto me, and save me. Be thou a strong hold, whereunto I may alway resort: thou hast promised to help me, for thou art my house of defence, and my castle, / Deliver me, O my God, out of the hand of _ the ungodly; out of the hand of the Gngight- eous.and cruel man. For thou, O Lord, art the thing that I long for: thou art my hope, even from my youth. 342 Through thee have I been holden up ever since I was born: thou art he that took me out of my mother’s womb; my praise shall always be of thee. I am become as it were a monster to many ; but my sure trust is in thee, O let my mouth be filled with thy praise ; that I may sing of thy glory and honour all the day long, Cast me not away in the time of age ; forsake me not when my strength faileth me. For mine enemies speak against me; and they that lay wait for my soul, take their council together; saying, God hath forsaken him; persecute him, and take him, for there is none to deliver him. 3 Go not far from me, O God; my God, haste thee to help mo. Let them be confounded and perish, that -are against my soul: let them be coveredwith shame and dishonour, that seek to do me evil. 343 As forme Lwill patiently abide alway > and will praise thee more and more. My mouth shall daily. speak of thy right- eousness and salvation: for I know no end thereof. I will go forth in the strength of the Lord God; and will make mention of thy right- eousness only. Thou, O God, hast taught me from my youth up until now: therefore will I tell of thy wondrous works. Forsake me not, O God, in mine old age, when I am grey-headed, until I have showed thy strength unto this generation, and thy power to all them that are yet for to come. Thy righteousness, O God, is very high, and great things are they that thou hast done; O God, who is like unto thee? Glory be to the Father, and to the Son, and to the Holy Ghost ; . As it was in the beginning, is now, and ever shall be, world without end. Amen. 344 Adding this: O Saviour of the world, who by thy cross _ and precious blood hast redeemed us, save us, and help us, we humbly beseech thee, Q Lord, | Then shall the Minister say : Tus Almighty Lord, who is a most strong tower to all them that put their trust in him; to whom al] things in heaven, in earth, and under the earth, do bow and obey; be now and evermore, thy defence, and make thee know and feel, that there is no other name under heaven given to man, in whom, and through whom, thou mayest receive health and salvation, but only the name of the Lord Jesus Christ. Amen. And after that shall say i Uno God’s gracious mercy and protection we commit thee. The Lord bless thee, and keep thee. The Lord make his face to shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace, both now and evermore Amen, 345 THE COMMUNION OF THE SICK. Forasmucu as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncer- tain what time they shall depart out of this life ; there- fore to the intent they may be always in readiness to die, whensoever it shall please Almighty God to call them, the Curates shall diligently, from time to time (but especially in time of pestilence, or other infectious sickness), exhort their parishioners to the often receiv- ‘ing the Holy Communion of the body and blood of our Saviour Christ when it shall be publicly admi- nistered in the church; that, so doing they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick Per- son be not able to come to the church, and yet is desirous to receive the Communion in his house; then he must give timely notice to’ the Curate, signifying also how many there are to communicate with him (which shall be three, or two at the least), and having a convenient place in the sick man’s house, with all _ things necessary, so prepared, that the Curate may reverently minister, he shall there celebrate the Holy Communion, beginning with the Collect, Epistle, and Gospel here following. ~ 946 The Collect. ALmicuTy and everlasting God, maker of mankind, who dost correct those whom thou dost love, and chastisest every one whom thou ° - dost receive: we beseech thee to have mercy upon this thy servant visited with thine hand, and to grant that he. may take his sickness patiently, and recover his bodily health (if it be thy gracious will); and whenever his soul shail depart from the body, it may be without spot presented unto thee, through Jesus Christ our Lord. Amen. ; The Epistle, Heb. xii. 5. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lordloveth, he chast~ eneth ; and scourgeth every son, whom he re- ceiveth. The Gospel, St. John, v. 24, VERILY, verily, I say unto you, hethat hear» eth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. After which, the Priest shall proceed according to ~ B47 the form prescribed for the Holy Communion, begin- ning at these words: [Ye that do truly]. At the time of the distribution of the Holy Sacra- ment,‘ the Priest shall first receive the Communion himself, and afterward minister unto them that are appointed to communicate with the sick, and last of all to the sick Person. But if aman, either by reason of extremity of sick- ness, or for want of warning in due time to the Curate, or for lack of company to reeeive with him, or by any other just impediment, do not receive the Sacra- ment of Christ’s body and blood, the Curate shall in- struct him, that, if he do truly repent him of his sins, and steadfastly believe Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks there- fore, he doth eat and’ drink the bedy and blood of our Saviour Christ profitably to his soul’s health, al- though he do not receive the sacrament with his mouth. When the sick Person is visited, and receiveth the Holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the visitation, at the Psalm [In thee, O Lord, have I put my trust], and go straight to the communion. In the time of the plague, sweat, or other such like contagious times of sickness or diseases, when none of the parish or neighbours can be gotten to commu- nicate with the sick in their houses, for fear of the infection, upon special request of the diseased, the Minister only may communicate with him. 348 At the time of the celebration of the Communion, the communicants being conveniently placed for receiv- ing of the Holy Sacrament, the Priest shall’ say this exhortation: Dearty beloved in the Lord, ye that mind to come to the Holy Communion of the body and blood of our Saviour Christ, must consider how St. Paul exhorteth all persons diligently to~ try and examine themselves, before they presume to eat of that bread, and drink of that cup. For as the benefit is great, if with a true penitent heart and lively faith, we receive that Holy Sacrament (for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us): so is the danger great, if we receive the same unworthily: for then we are guilty of the body and blood of Christ our Saviour; we eat and drink our own damnation, not considering the Lord’s body; we kindle God’s wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of _ death. Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent ye truly for your sins past; have a lively and steadfast faith in Christ our Saviour ; amend your lives, and be in perfect charity with all men ; so shall ye be meet partakers of these 349 | holy mysteries. 'And above all things, ye must give most humble and hearty thanks to God the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man, who did humble himself even to the death upon the cross, for us miserable sinners, who lay in darkness and the shadow of death, that he might make us the children of God, and exalt us to everlasting life. And to the end that we should always remember the exceeding great love of our Master and only Saviour Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us, he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. To Him, there- fore, with the Father, and the Holy Ghost, let_us give (as we are most bounden) conti- nual thanks ; submitting ourselves wholly to his holy will and pleasure, and studying to - serve him in true holiness and righteousness all the days of our life. Amen, Then shall the Priest say to them that come to receive. the Holy Communion, Ye that do truly and earnestly repent you of $50 your sins, and are in love and charity witli your neighbours, and intend to lead a new life, following the commandments'of God, and walking from) henceforth m_ his holy ways; draw near with faith, and take:this Holy Sa- crament to. your comfort; and make your humble confession to Almighty God, sci kneeling upon your knees. Then shall this general confession be made, in the name of all those that are minded to receiye the Holy Communion, by one of the Ministers, both he and all the people ii tin humbly upon their knees, and saying; Aumicuty God, Father of our Lord: Jesus Christ, maker of all things, judge of albmen} we acknowledge and bewail our manifold sins and wickedness which we from time to time ; most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indigs nation against us.. We do earnestly repent, and are heartily sorryfor these our misdomhgs; the remembrance of them is grievous to us the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; for thy Son-our Lord Jesus Christ’s sake, forgive us all that is past, and - grant we may ever hereafter serve and please S52. thee in newness of life, to the honour and glory of thy name, through Jesus Christ our Lord. . Amen. Then, shallythe Priest (or the Bishop, being present) stand up, and, turning himself to the people, pro- nounce this absolution : ALMIGHTY God our heavenly Father, who of his great mercy hath promised forgiveness of sins, to all them that-with hearty repentance and: true faith: turn unto him; have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life ; through Jesus Christ our Lord. Amen. Then shall the Priest say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him: Come unto me, all ye that travail and are heavy laden, and Iwill refresh you. Matt. So God loved the world, that-he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life. . Johnyiii. 16. 352 Hear also what St. Paul saith : This is a true saying, and worthy of all men to be received, That Jesus Christ came into the world to save sinners. 1 Tim. i. 15. | | Hear also what St. John saith: If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. 1 John, i. 1, 2. ( After which, the Priest shall proceed, saying, Lift up your hearts. Answ. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answ. Jt is meet and right so to do. Then shall the Priest say, Ir is very meet, right, and our bounden duty, that we should at all times, and in all places, 555 give thanks unto thee, O Lord, Holy Father" Almighty, Everlasting God. é Here shall follow the preaee 1 ots according to the’ time, if there be any specially j cing al or else aaaetigiely shall follow, THEererore with: angels and ar changels, and with all the company” ‘of heaven, we laud ‘and magnify thy glorious name, evermore praising thee, and saying, Holy, holy, hoiy, Lord God of hosts! heaven and earth are full of thy glory. Glory be to)thee, O Lord most high. Amen. ae PREPACES? On Christinassday, and seven days after. Bueauas thou. didst give Tea Christ, thine only Son, to be born as at this time for us, who by the operation of the Holy Ghost was made very man of the substanceof the Vir gin Mary his mother, and that without spot of ° sin, to make us clean from all sin : therefore - with angels, &c.. , * These words [Holy Father] must be omitted on Trinity Sunday. 2A 354 -On Easter-day, and seven days after. But chiefly are we bound to praise thee for the glorious resurrection of thy Son Jesus Christ our Lord: for He is the very paschal lamb which was offered-for us, and hath taken away the sins of the world; who by his death hath destroyed death, and, by his rising to life again, hath-restored us to everlasting life : therefore, &c. On Ascension-day, and seven days after.’ TuRrouGu thy most dearly beloved Son, Jesus Christ our Lord, who, after his most glorious resurrection, manifestly appeared to all his apostles, and in their sight ascended up into heaven to prepare a place for us; that where he is, thither we might also ascend, and reign with him in glory: therefore, &c. On Whitsunday, and six days after. Turovucu Jesus Christ our Lord, according to whose most true promise the Holy Ghost came down as at this time from heaven, with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, light- 355 ing upon the apostles, to teach them, and to lead them to all truth, giving them both the - gift of divers languages, and also boldness with fervent zeal constantly to preach the Gospel. unto all nations, whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore, &c. On the feast of Trinity only. 7 Wuo art one God, one Lord; not one only Person, but three Persons in one substance. For that which we believe of the glory of- the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or _ Inequality. Therefore, &c. After each of which prefaces, shall immediately be sung or said : THEREFORE with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praising thee, and saying; Holy, holy, holy, Lord God of hosts! heaven and earth are full of thy glory. Glory be to thee, O Lord most high Amen. 2a QZ 356° Then shall the Priest, kneeling down at the Lord’s ta- . . ble, say, in the name ofall them that shall receive the | Communion, this prayer following: We do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great’ mercies. We are not worthy so much as to’ gather up the crumbs under thy table. But’ thou art the same Lord, whose property is al- ways to have mercy: grant us, therefore, gra- cious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that ~ our sinful bodies may be made clean by his body, and our souls washed through his most "precious blood, and that we may evermore dwell in him, and he in us. Amen.’ When the Priest, standing before the table, hath so or- dered the bread and wine, that he may with the more readiness and decency break the bread before the people, and take the cup into his hands, he shall say - the prayer of Consecration, as followeth: _ Autmicuty God, our heavenly Father, who of thy tender mercy didst.give thine only Son. Jesus Christ to suffer death upon the eross for, our redemption, who made there (by his one oblation of himself once offered) a full, per- fect, and sufficient sacrifice, oblation, and sa- O57 “tisfaction for the sins of the whole world, and did institute, and in his holy Gospel command us to continue a perpetual memory of that his precious death, until his coming again: hear us, O merciful Father, we most humbly be- seech thee, and grant that we, receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ’s holy in- stitution, in remembrance of his death and passion, may be partakers of his most blessed body and blood ; who, in the same night that he was betrayed*, took bread, and when he had given thanks}-, he brake it, and gave it to his disciples, saying : Take, eat t; this is my body, which is given for you: do this in remem- brance of me. Likewise after supper§, he took the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this|| is my blood of the ‘New Testament which is shed for you, and for many, for the remission of sins: do this, as oft as ye shall drink it, in remembrance of me, Amen. * Here the Priest is to take the paten into his hands. t And here to break the bread. { And here to lay his hands upon all the bread. © § Here he is to take the cup into his hand. . || And here to lay his hand upon every vessel (be it chalice or flagon) in which there is any wine to be consecrated, 358 Then shall the Minister first receive the Communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner (if any be present), and after that to the peo- ple also in order, into their hands, all meekly kneel- ing. And when he delivereth the bread to any one, he shall say ; THE body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life! Take and eat this in remembrance that Christ died for thee; and feed on him in thy heart by faith with thanks- giving. And the Minister that delivereth the cup to any one, shall say ; Tue blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life! Drink this in remem- brance that Christ’s blood was shed for thee, and be thankful. . If the consecrated bread or wine be all spent before all have communicated, the Priest is to consecrate more according to the form before prescribed: beginning at {Our Saviour Christ in the same night, &c.] for the - blessing of the bread, and [Likewise after supper, &c.] for the blessing of the cup. When all have communicated, the Minister shall re- turn to the Lord’s table, and reverently place upon it 359 what remaineth of the consecrated elements, covering the same with a fair linen cloth. Then shall the Priest say the Lord’s Prayer, the people repeating after him every petition. * Our Father which art in heaven; Hallowed be thy name. Thy kingdom come. Thy will be done in earth, asit is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever and ever. Amen. After this shall be said as followeth : O Lorp and heavenly Father, we thy humble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grunt, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole church may obtain remission of our sins, and all other be- nefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee; humbly beseeching thee, that all we who are partakers of this 360 holy communion, may be fulfilled with thy grace. and heavenly benediction. “And al- though we be unworthy, through our mani- fold sins, to offer udito tHee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardening our offences, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father oer world withoutend. Amen. Or this: ALMIGHTY and everlasting God, we most heartily thank thee, for that thou dost vouch- safe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards uss; and that we are very members incorpo- rate im the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy ever- lasting kingdom, dy the merits of the most precious death and passion of thy dear Son. And we most humbly beseech thee, O hea- venly Father, so to assist us with thy grace, 361 - ¢hiat we’may continue in that holy fellowship, and do all such good works as thou hast pre- pared for us to walk in, through’ Jesus Christ our Lord; to whom, with thee and the Holy Ghost, beall honour and glory; w orld with- out end. © Amen. Then shall be said, or sung, Gtory be to God on high, and in garth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glo- rify thee, we give thanks to thee, for thy great- glory, O Lord God, heavenly King, God the Father Almighty. O Lord, the only begotten Son Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us: thou that takest away the sins of the world, have mercy upon us: thou that takest away the sins of the world, receive our prayer: thou that sittest at. the right hand of God the Father, have mercy upon us: . For thou only art holy, thou only art the Lord; thou only, O Christ, with -the Holy 362 Ghost, art most high in the eloryn of God the Father. Amen. — : Then the Priest, or Bishop (if he be’ present), shall let them depart with this blessing: Tue peace of God, which passeth all under- standing, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be among you, and remain with you always. Amen. PROPER COLLECTS THAT MAY BE USED WITH ANY OF THE PRAYERS FOR THE SICK. Ler thy merciful ears, O Lord, be open to the prayers of thy humble servants; and, that we may obtain our petitions, make us to ask such things as shall please thee, through Jesus Christ our Lord. In the midst of life, we are in death: of whom may we seek for succour but of thee, O Lord, ~ who for our sins art justly displeased? Yet O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, deliver us not into the bitter pains of eternal death. Thou knowest, Lord, the secrets of our heart; shut not thy merciful ears to our prayers; but spare us, Lord most holy, O God most mighty, O holy and merciful Saviour, thou most worthy Judge Eternal, suffer us not at the last hour, for any pains, of death, to fall from thee. Amen. O mercirut God, the Father of our Lord Jesus Christ, who is the resurrection and the life, we beseech thee to raise us from the death veg 364 - “4 of sin to the life of righteousness, that, at the general resurrection in the last day, we may be found acceptable in thy sight, and. may have our perfect consummation and_ bliss, both in body and soul, in thy eternal glory; through Jesus Christ our Lord. Grant, we beseech thee, Almighty God, that we who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be relieved, through our Lord and Saviour Jesus Christ. O most mighty God, and merciful Father, - who hast compassion upon all men, and hatest nothing that thou hast made, who wouldest not the death of a sinner, but that He should rather turn from his sin, and be saved ; ‘mer- cifully forgive us our trespasses ; relieve and comfort us, who are grieved and wearied with the burden of our sins. Thy property’ is al- ways to have mercy; to thee only it apper- tameth to forgive sins: Spare us’ therefore, good Lord, spare us, whom thou hast redeem- ed. Enter not into judgement with thy ser- vants, who are vile earth, and miserable sin- ners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to . 365 r . ye help us in this world, that -we may ever live ‘ with thee im the world to come; through Je- sus Christ our Lord. O Gop, the Creator and Preserver of all man- kind, we humbly beseech thee for all sorts and ' conditions of men, that thou wouldest be pleased to make thy ways known unto them, thy saving health among all nations. More especially we pray for the good. estate of the eatholic church, that it may beso guided and governed by thy good Spirit, that all, who profess and call themselves Christians, may be led into the way of truth, and hold the | faith in unity of Spirit, in the bond of peace, - and in righteousness of life. Finally, we com- mend to thy. Fatherly goodness all those who are any ways afflicted in mind, body, or es- tate (especially him for whom our prayers are desired); that:it may please thee-to.comfort and relieve them according to their several _ necessities, giving them patience under their sufferings, anda happy issue out of all: their afflictions: and this we beg for Jesus Christ his sake, | ALMIGHTY and everlasting God, who art al- ways more ready to hear. than we to pray, » and art wont to give more than either we de- 366 om or deserve; pour down upon us the abun- dance of thy mercy, forgiving us those things — whereof our conscience is afraid, and giving us those good things which we are not wor- thy to ask, but through the merits and me- diation of Jesus Christ our Lord. O Gop, merciful Father, that despisest not the sighing of a contrite heart. nor the desire — of such as be sorrowful ; mercifully assist our prayers that we make before thee in all our troubles and adversities whensoever they op- press us; and graciously hear us, that those evils which the craft and subtlety of the de- vil or man worketh against us be brought to nought, and by the providence of thy goodness they may be dispersed : that we thy servants, being hurt by no persecutions (or afflictions), may evermore give thanks unto thee in thy holy church ; through Jesus Christ our Lord. We beseech thee, O Father, mercifully to look upon our infirmities, and for the glory of thy name turn from us‘all those evils that we most righteously have deserved; and, grant that in all our troubles we may put our whole ~ trust and confidence in thy mercy, and’ever- more serve thee in holiness and pureness of | living, to thy honour and glory; through our \ 367 only mediator and advocate, Jesus Christ our Lord. ALMIGHTY and everlasting God, who of thy tender love to mankind hast sent thy Son, our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility; mercifully grant, that we may both follow the example of his pa- tience, and also be made partakers of his re- surrection; through Jesus Christ our Lord. ALMIGHTY God, the fountain of all wisdom, who knowest our necessities before we ask, and our ignorance in asking, we beseech thee to have compassion upon our infirmities ; and those things which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord. Amen. 368 PRAYERS FOR THE SICK. A ishing Prayer for the ie Acapane Ne our _ Devotions for the Sick. ses (From Bishop Andiawa) (] O Lorn, ‘it'is'@ great ' presumption’ that one sinner should’ dare to -cornmend ‘another ‘to thy Divine Majesty. And who would. not fear to undertake it? But thy commandment. it is, “That we should pray” for ‘the’ sick: members of thy church, and mourn with them: that mourn!” and thou hast Se ee our’ prayers thus made, thou wilt receive, » And now behold,’O Lord, we that are’ ios! ‘way: meet, but unworthy, ‘utterly unworthy, ‘ito ask for aught for ourselves, charity and: com- passion so binding us, are enforced to be- come suitors to thee for others, even for this thy servant, now afflicted by thee. Of thee we hope; of thee we desire; to thee we pray, in the most meek and humble manner, and even from the bottom of our hearts. O : Lord, that which thou mightest justly deny r to our unworthiness, deny not, we beseech 369 thee, to thine own gracious goodness. O Lord, forgive us our sins; O Lord, forgive us. our sins, our great and grievous sins, oft and many times committed, long and many years continued; sc that we may be meet to pray for others, and our prayers be made unto thee in an acceptable.time. Graciously look upon our afflictions. - Pitifully behold the sorrows of our hearts. Mercifully forgive the sins of thy people. , Favourably with mercy hear our prayers. Both now and ever vouchsafe to hear us, O Christ. Graciously hear us, O Christ; graciously. hear-us, O Lord Christ. Amen. Particular Prayers for the Sick. (From Bishop Patrick.) O MosT gracious God, who by thy Son Jesus Christ hast united us all in one body, that we should love one another, and: if one member suffers, all the members should suffer with it; ave humbly. implore. thy tender. mercies to- 2B 370 wards this thy servant, of whose afflicted con- dition we desire to have a compassionate sense and feeling. Look graciously upon him, O Lord, and visit him with thy salvation. Vouchsafe him such consolations from above, as we should desire for ourselves, were we in his extremity. Give him a true penitent heart for all the of- fences that he hath at any time committed ; together with a lively faith in thy Son Jesus, who came into the world to save sinners. Give him the comfort of a holy hope,, that thou acceptest his repentance, and faithful de- votion to thee. Support him by this hope under all his pain, and enable him patiently to submit to thy fatherly correction. Send him help now in time of need, both for his soul and for his body. Bless the means for his recovery ; and, if it be thy good pleasure, restore him speedily to his former health, and inspire him with a serious resolution to serve thee more zealously all his days. Or if thou hast otherwise resolved in thy wise counsels, deliver him from the fear of death, assist him in his last agony, give him an easy and cheerful passage out of this life, and send thy holy angels to conduct him inte 371 rest and peace with our Lord Jesus, for the same Jesus Christ’s sake. Amen. (From Bishop Taylor.) I. AuMmicuty God, Father of mercies, the God of peace and comfort, of rest and pardon, we thy servants, in duty to thee, and charity to our brother humbly beg mercy, of thee for ham, to descend upon his body, and his soul. We come to thee in the name of Jesus, pray- ing thee to pardon the sins of this thy servant, and to bury them in the grave of Him that died for us, that they may never rise up in judgement against him, nor bring him, in the day of trial, to shame and confusion of face. Amen. we 1 Give thy seryant, O Lord, patience in his sorrows, comfort in his sickness, and restore him to health, if it seem good to thee. And, however thou shalt determine concerning him, yet make his. repentance perfect, and his faith strong, and his hope steadfast, and his pas- sage safe; that when thou shalt call his soul 2B2 3872 from the body, it may enter into the rest of the sons of God, and the bosom of blessed- ness, and be with the holy Jesus, Amen. iif. O Lorp, thou knowest all the necessities, and all the infirmities of thy servant: fortify _ his soul with spiritual joys, and perfect resig- nation; and take from him all inordinate af- fections to this world; and enlarge his heart with desires of being with thee, in thy hea- venly kingdom, IV. Lorn, let not any pain or’ passion discom- pose the order of his thoughts, or his duty ; and lay no more upon thy servant than thou wilt make him able to bear; and together with the temptation, do thou provide a way to escape; even by the mercies of a longer and more holy life, or by the mercies of a blessed death; even as it pleaseth thee, O Lord, so let it be. Amen. | V. ‘Lorp, let the tenderness of his conscience 373 and the Spirit of God, call to mind fzs sins, that.they may be confessed and repented of; and let thy powerful grace remove from his soul every root of bitterness; and in the union of the holy Jesus, and in the love of God, and in the communion of all the saints, let his soul be presented to thee blameless, and entirely pardoned, through Jesus Christ our Lord. Amen. tre A\ larger Form of Prayer for the Sick. (From Bishop Patrick.) O Lorp, the Father of our spirits, who givest us life, and breath, and all things, and hast not thought a crown of everlasting life too much to promise us; we believe that thou wilt not, deny us what is needful and fit for us,. both for our souls and our bodies, in our pass- age through this world, to that of honour, glory, and immortality. In this confidence, — we more particularly recommend: this thy sick- servant to thy infinite and most com- passionate mercy. Settle in his soul a stead- fast faith, that thou dost not willingly grieve. the children of men, but intendest good to him, by this thy fatherly correction. And now since all other pleasures and enjoyments fail S74 him, represent thyself more effectually unte him, as the only support and stay of his hope, and rock of salvation. Wherein soever he hath neglected thee, or committed any of- fence against thee, make him deeply sen- sible of it, and heartily sorrowful for all his transgressions. And as he earnestly desires pardon and forgiveness of thee, so work in him a serious resolution to live more ¢ireum- spectly and righteously for the time to come. Assist him graciously, O Lord, that he may give a proof of his sincere intentions hereaf- ter to submit himself in all things to thy will, by his patient submission to thy fatherly correction. O, that ke may so quietly, so meekly, so humbly, and cheerfully resign his will unto thee, to suffer what thou inflictest, that he may be the more disposed to do readily whatsoever thou commandest. For ‘which end, make him thoroughly apprehensive of thy sovereign power and authority over all creatures. Possess him with a great rever- ence of thy wisdom and justice, with an en- tire confidence in thy goodness and love, with a thankful remembrance of all thy past mer- cles to him, that so he may the better‘endure what thou layest upon fim ‘at present, and may ever follow thy directions, and submit to thy orders, and delight to do thy will, O God. 375 Bless the remedies which are used ‘for re- storing him to his former health, that he may live to perform his duty with greater care: or, if thou hast otherwise appointed, accept gra- ciously of Ais purposes of amendment, and dispose him to return back is spinit willingly unto thee who gavest it; and with great hu- mulity and deep sense of his own i ei ings, to expect thy mercy declared in Christ Jesus. Fix his mind steadfastly upon him, who hath led the way through the grave unto heaven, that he may not be affrighted with the approaches of death, but, looking beyond it to that high and holy place, where the Lord Jesus is, may rejoice in hope of eternal glory. - And grant that every one of us, in our best state of health, may consider perpetually how frail and weak we.are: that so we may not. abuse ourselves by an intemperate use of any sensual pleasures, nor load our minds with the cares of this life, nor spend our days in a vain pursuit of the honour and glory of this world: but may pass all the time of our sojourning here, in fear; and may live so righteously and soberly in this present world, as becomes those who expect shortly to give. an account to thee, who wilt judge all men 376 according to their works. Hear us, O Lord, we most humbly beseech thee, through Christ Jesus our merciful and compassionate’ Re- deemer. Amen. ASSIST us mercifully, O Lord, in thes our supplications and prayers, and dispose’ the way of thy servants towards the attainment of everlasting salvation, that among all the changes and Peli ead of this mortal lifes they may ever be defended by thy most gracious and ready help; through Jesus Christ our Lord. Amen. ys (From Doctor Hammond.) © Lorp, bless, keep, and defend this thy : servant with thy heavenly grace and benedie- tion, that he may continue thine for ever, ‘and daily increase in thy Holy Spirit’ more and more, until Ae comes to thy everlasting kingdom. Let thy mighty hand and out-stretched arm, O Lord, be ever his defence : thy merey ‘and loving-kindness in Jesus Christ ty dear — son, his salvation; thy true and holy word, “his instruction; thy- grace and Holy? Spirit, 3TT his comfort and consolation, both now, and at the hour of death. ‘ Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd. of the sheep, through the blood of the everlasting covenant, make you perfect ia every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus ’Christ; to whom be. glory for ever and ever*™. Amen. : * Heb. xiii) 20, 21. 578 PROPER PSALMS FOR THE SICK. I O Lorn, rebuke me not in thine indignation? neither chasten me in thy displeasure. Psalm vi. 1. mn 2 Have mercy upon me, O Lord, For lam > weak: O Lord, heal me, for my bones are vexed. Psalm vi. 2. 3 My soul also is sore troubled: but Lord, how long wilt thou punish me? Psalm vi. 3. 4. Thine arrows stick fast in me: and thy hand presseth me sore. Psalm xxxvi. 2. 5, There is no health in my flesh, because of thy displeasure: neither is there any rest in my bones, by reason of my sin. Psalm Xxxvil. 3. 6 For my wickednesses are gone over my head, and are like a sore burden too heavy for me to bear. Psalm xxxvii. 4. 7% I am feeble and sore smitten: I have 379 roared for the i rd of my heart. Psalm xxxviu. 8.’ ! 8 My heart panteth, my strength hath fail- ed me, and the sight of mine eyes is gone from me. Psalm xxxviii. 10. 9 Therefore is my spirit vexed within me; my heart, within me is desolate. Psalm exli. 4. 10 Turn thee, O Lord, and deliver mp ‘soul: O, save me for thy mercies’ sake, Psalm vi. 4. 11 Hide not thy face from me in the time of my trouble: Incline thine ears unto me when I call; O, hear me, and that right ‘soon. Psalm ci. 2. 12 For my days are consumed away like smoke: my heart is smitten down -and wi- thered like grass. Psalm cii. 3, 4. 13 And that because of thine indignation and wrath: for thou hast lifted me up, and cast me down. Psalm cii. 10. 14 But I said; O my God, take me not 380 away in the midst of my age 5 forsake me not when my strength faileth me. Psalm cii. 24. 15 Wherefore in thee, O Lord, have I put my trust: let me never be put to confusion. Psalm \xxi. 1. Li PSALM LI. © tae Have mercy upon me, O God, after thy great - goodness: according to the multitude of thy mercies, do away mine offences. 2 Wash me thoroughly from mine iniquity: and cleanse me from my sin. 3 For I acknowledge my faults: and my sin is ever before me. 4 Against thee only have I sinned, and done this evil in thy sight: that thou might- est be justified in thy saying, and clear when thou art judged. 5 Behold I was shapen in wickedness: and in sin hath my mother conceived me. 881 6 But, lo, thou requirest truth in the in- ward parts: and thou shalt make me to un- derstand wisdom secretly. 7 Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow. 8 Thou shalt make me hear of joy and gladness: that the bones which thou hast broken, may rejoice. _ 9 Turn thy face from my sins: and put out all my misdeeds. 10 Make me a clean heart, O God: and re- new a right spirit within me. 11 Cast me not away from thy presence: and take not thy Holy Spirit from me. 12 O, give me the comfort of thy help again: and stablish me with thy free Spirit. 13 Then shall I teach thy ways unto the wicked: and sinners shall be converted unto thee. 382 iil. webs Hear my prayer, O Lord, and consider my desire: hearken unto me for thy truth and righteousness’ sake. Psalm cxlui. 1. 2 And enter not into judgement with thy servant: for in thy sight shall no man living be justified. Psalm exliii. 2. 3 The sacrifice of God is a troubled spirit, a broken and contrite heart, O God, thou wilt not despise. Psalm hh. 17. 4 Lord, thou knowest all my desire: and my groaning is not hid from thee. Psalm XXxXvill. 9. 5 1 stretch forth my hands unto thee, my soul gaspeth unto thee, as a thirsty land, Psalm cxlii. 6. 6 Hear me, O Lord, and that soon, for my spirit waxeth faint: hide not thy face from me, lest I be like unto them that go down in- to the pit. Psalm exh. 7. 7 Haste thee to help me, O Lord God of my salvation. Psalm XXxvlil. 22. 383 8 For thou arta place to hide me in: thou shalt preserve me from trouble: thou shalt compass me about with songs of deliverance. Psalm xxxii. 8. 9 Into thy hands I commend my spirit: for thou hast redeemed me, O Lord God of truth. Psalm xxxi. 5. Glory be to the Father, &c. As it was in the beginning, &c. A Declaration of Forgiveness. (From Bishop Cosins.) I po most humbly desire all, and every one, whom J have offended, that they would vouchsafe to forgive me: and I do freely and heartily forgive all the world, whereinsoever any hath offended me, or done me any man- ner of injury whatsoever, even as I desire to be forgiven of God, and to be absolved from my sins, for the merits of my blessed Re- deemer. 384 OCCASIONAL PRAYERS FOR THE SICK. A Prayer for a Person in the Beginning of — "his Sickness. (From Bishop Taylor.) O atmicutry God, merciful and gracious, who in thy justice didst send sorrow and tears, sickness and death, into the world, as a punishment for man’s sins, and hast com- prehended all under sin, and this sad covenant of sufferings,—not to destroy us, but that — thou mightest have mercy upon,all, making thy justice to minister to mercy, short afflic- tions to an eternal weight of glory ; ; as thou hast been pleased to turn the sins of this thy servant into sickness, so turn, we beseech thee, his sickness to the advantage of holiness and religion, of mercy and eee of faith and. hope, of grace and glory. Thou hast now called him to sufter. Lord, relieve his sorrow and support Ais spirit, direct has thoughts, and sanctify his sickness, that the punishment of his sin may be to lum a school of virtue, 385 Make him behave as a son under discipline, humbly and obediently, evenly and patiently, that he may be brought by this means nearer to thee; that if he shall recover his former health, he may return to the world with greater strength of spirit, to run a new race of stricter holiness, and more severe religion; or if he shall pass hence through the gates of death, he may rejoice in the hope of being admitted into that heavenly society, in which all thy saints and servants shall be comprehended to eternal ages. Grant this, for Jesus Christ’s sake, our blessed Lord and Saviour. Amen. A Prayer for Thankfulness in Sickness. O Gon, wonderful both in thy mercies and judgements, grant that the sense of thy ser- vant's present afflictions may not cause him to forget thy former mercies, which thou hast bestowed upon him: O, therefore, let the remembrance of those many and great bless- ings that he hath so long enjoyed at thy hand, be now the proper motives and incentives to the virtues of patience and humility, causing ‘him cheerfully to resign himself to thy blessed will under all the dispensations of thy proyi- 2c $86 dence, though ever so hard; and patiently to wait for the return of thy loving-kindness in Jesus, which is better than life. Amen. A Prayer for a Blessing on the Means used for a sick Person’s Recovery. (From Mr Kettlewell.) O cracious Lord, by whose word man lives, and not by any human means alone ; direct, we pray thee, the counsels of thosé who prescribe to this thy servant, and pro- sper the medicines which are used to procure him ease and strength; but let not his con- fidence in them lessen any thing of his de- pendence on thee, but make him sensible that every good gift is from thee, and that it is thou that givest us help in time of need. To whom, therefore, but to thee, should we flee in the day of our visitation? since it is thy blessing only that maketh the means we use effectual ; and, however vain the use of them is without thee, if thou biddest them, the things or accidents which we do not think of, or regard, shall recover us. O, therefore, as their part, who administer to him, is the care, so let thine, O God, be the blessing, and 387 his the comfort : and as he regards them as “thy instruments, so let ham own thee for the _ Author of his mercies, and to thee give thanks, and pay fis vows and services: through our Lord and Saviour Jesus Christ. Amen. A Prayer for a sick Person when there ap- pears some Hope of Recovery. (From Bishop Patrick.) We thank thee, O Father, Lord of heaven and earth, that thou hast heard our prayers for thine afflicted servant, and given him some respite and hopes of recovery from this great illness. Blessed be thy goodness, that he hath not made his bed in‘the dust, but is likely to continue still amongst us, in the land of the living. Blessed be thy goodness for so great (and lately unexpected) mercy to him. And, O thou Preserver of man! who hast begun to revive and quicken him again; go on to perfect his cure, and forsake not the work of thy own hands. Repair all the decays _ in Ais outward man, that his mind may also 9c2 388 recover 1ts sie strength, to praise and 4 bless thy goodness to hum. And visit him, in the mean time, with thy heavenly consolation from above. Fill him with comfortable thoughts of thy love, and of the tender compassionate care which our Lord Jesus takes of all his afflicted servants. Endue Ain still with more patient submission to thy will, and enable ham both quietly to wait upon thee, till thou hast finished his re- covery, and also to continue steadfastly re- solved to serve thee more faithfully, with his restored strength, through Jesus Christ our blessed Saviour and Redeemer. Amen. Another, in Behalf of the sick Person, when he finds any Abatement of his Distemper. ‘ Accept, O Lord, of the unfeigned thanks of thy servant for abating the fury of hzs present distemper, and giving him some ‘hopes of raising him up again to praise thee .in ‘the great congregation. it is a great mercy, O Lord, and owing to thy goodness only, that Azs senses are’ pre- served entire, and that he hath some respite, after sso much ‘uneasiness and pain, through the violence of Ais illness. 389 © perfect, if it be thy blessed will, what thou hast begun in him, and say to the dis- temper, “ It is enough.” Teach him hence to look up to thee con- tinually, as the rock of his salvation, whence only he is to expect comfort and support : and give im grace always to make such a right use of thy favours that he may daily find himself surrounded by the ight of thy coun- tenance, and enjoy the blessings of thy hea- venly benediction in all Ais ways, whether in adversity or prosperity, in sickness or in health. Even so, blessed Lord, continue to assist, strengthen, comfort, and bless him, both now and for evermore, through Jesus Christ our Lord. A Prayer for One who is dangerously ill. O atmiGuty God, “gracious and merciful, and long-suffering, whose compassions fail not;” look down, we beseech thee, upon the low and distressed state of thy servant, now lying in the extremity of sickness. Theharder his illness presses upon him, the louder does it!call,upon thee for help. O be merciful therefore unto hem, according to the necessity 390 of hzs case, and according to the multitude of thy tender mercies in Jesus Christ. Rebuke the distemper, that it prevail not over him to death ; but turn its malevolent aspect into a joyous expectation of life. In asgreat danger as he is, yet if thou wilt, O Lord, we know thou canst make him whole ; if thou speakest the word it shall be done.’ In submission, therefore, to thy most wise and good disposal of all things, we beg this mercy at thy hands, ’ that thou wouldest let “ this” bitter cup pass away” from thy servant, and cause “a way for” him “ to escape” out of this danger- ous condition. ‘“ O spare ham a little, and his soul shall live.” Amen. A Prayer for a sick Person, when Sickness continues long upon him, (From Bishop Patrick.) Loox down, O Lord, we humbly beseech thee, with an eye of compassion on thy poor dis- tressed servant, who hath lain so long under this severe affliction ; and by how much the outward man is decayed and brought low by the tediousness of the distemper’s continuing on him, by so much the more do‘ thou be pleased to support him in the inner man by 391 the gracious assistance of thy Holy Spirit. Give him unfeigned repentance for all the errors of his past life, and steadfast faith in thy Son Jesus Christ ; a comfortable assurance of the truth of all his precious promises, a lively hope of that immortal bliss in which he reigns for evermore, and a strong sense of thy fa- therly love to Aim, and care over him, which ‘may make him heartily love thee, and en- tirely confide in thee, and absolutely resign both soul and body to thy wise disposal. We know there is nothing too hard for thee ; but that if thou wilt, thou canst bring him up even from the gates of death, and grant hima longer continuance among us: May it be thy good pleasure, O most gracious God, still to continue him here; spare him, O Lord, and deliver him also speedily from this misery, under which he hath so long groaned. Bless all the means that are used for his recovery, and for the support of his spirits, and give him refreshment during this tedious sickness. Release him from his pain, or grant him some ease, or else increase and strengthen his pa- tience. Help Aim, in remembrance of thy past loving-kindness, to trust in thy goodness and submit to thy wisdom, and bear with an 392 equal mind what thou thinkest fit to lay upon him; so that approving himself te thee in these and all other virtues, while thou tryest him by so sore an affliction, he may say at the last, with the holy Psalmist, “ It was good for me that I was in trouble.” Unto thy infinite mercies we recommend him, and to the compassionate kindness of our Lord Jesus Christ, who we hope will hear all the prayers of his friends for him, every where, and send his Holy Spirit to be his comforter, and his good angels to be his guardians, and direct those who are to advise and prescribe the means of his restoration, and bring him to praise thee again in the as- semblies of thy saints upon earth ; or (if thou hast otherwise disposed in thy wise counsels) to praise thee in the great assembly of saints and angels in heaven; through Jesus Christ our Lord and only Saviour, to whom with thee and the Holy Spirit, be all praise, love, and obedience, world without end. Amen. 393 Prayer for the Grace of Patience, and a suitable. Behaviour in a sick Person to Friends and Attendants. Hetp thy servant, O thou merciful redeemer — and lover of souls, to undergo this load of affliction, which thou hast laid upon him, with patience. “ Lead him” gently by the hand to “the waters of comfort,” and let “ the rod” and “ thy staff support” him, now that he is obliged to “ walk in the eee and shadow of death.” “Let him consider thee, O blessed Jesus, in all thy weary pilgrimage and sufferings here upon earth, before thou enteredst into glory, “that he be not weary and faint. in his mind ” If relief does not come from thee so soon as he expects or desires, enable him still to hold out with long-suffering, and to wait with patience for it. And whatsoever thou doest with him, O Lord, lethim be“ dumb,” and not open his mouth” to murmur or repine, be- cause it is “thy doing.” Make him acquiesce and rest satisfied, even in the bitterest dispen- sations of thy providence; and let no pains or 394 sufferings ever drive him from thee, consider- ing that no “‘ temptation hath befallen ham” but “ what is common to men.” And, together with this patience towards thee, give him patience, O merciful Lord, towards all those who kindly and charitably minister to him, and attend about hum. Keep him from being humoursome, and showing crossness to their good counsels, or from being causelessly angry and exceptious against their kind endeavours, Tf any evil accidents or indiscretions happen, let Aim not presently be outrageous to aggravate them, or break out into any reproachful or un- seemly behaviour against them ; but let ham be pleased with the least expression of their kindness, and interpret every thing favour- ably ; and on all occasions let him make it his study to oblige those who are obliging to ham in this time of necessity, receiving with thank- fulness their good offices, and praying God to reward them, for his Son Jesus Christ's sake. Amen. 395 A Prayer for spiritual Improvement by Sickness. (From Dr. Inet.) O meERcIFUL Father, who scourgest those whom thou lovest, and chastisest those whom thou wilt receive; let thy loving correction purify thy servant, and make him great in thy favour by his present humiliation. O let him learn “ thy statutes” in this school of “ affliction :” let ham “ seek thee early” in it, and when his “ heart is overwhelmed, lead him to the rock of salvation.” | Let thy “ rod” awaken him from his for- mer security in sin, and let him sensibly find, that thou “ chastisest him for his profit, that he may be partaker of thy holiness.” Teach him, by this proof of thy fatherly correction, to be more dutiful for the time to come; to repent of his former offences, and to “‘ redeem. the time past,” by a double diligence for the future, if thou shalt in mercy raise himupagain. Let the remainder of his life be thine, and let nothing separate him from thy love and service, but let it be his whole care and study to provide oil for his lamp, and prepare for eternity ; that so “ all 396 the days of his appointed time he may wait till his change come,” and be ready when- soever Ais Lord shall call ham. Amen. For a sick Person who is about to make his Will. O Lorn, who puttest into our hearts good desires, and hast inclined thy servant-to “ set kis house im order,” as well in relation to his temporal, as his spiritual, concerns, grant that he may do it with exact justice, according to the rules of our own religion, and the dic- tates of right reason. He unfeignedly thanks thee for thy great mercies, in having so liberally provided for him, that he may be rather helpful than chargeable to any, and die a benefactor, and not in debt. We charitably hope, that what he is now about to dispose of,.was all procured by fair and righteous dealings, that he may com- fortably feel, oi “* it is more bh to give than to receive.” Let him be ready, with good Zaccheus, to make restitution in the best manner he is able, and to say with Samuel: } i : 397 ‘‘ Behold, here I am; witness against me before the Lord; whose ox have I taken, or whose ass have I taken, or whom have I defrauded ?. whom have I oppressed, or of whose hand have I received any bribe to blind mine eyes therewith? And I will restore Ae Lord, give him strength to order all things in as due and regular a manner asif he were’ well. Let his memory be perfect, and his judgement sound, and fzs heart so ri ghtly disposed, that he may do nothing amiss, or through partiality, but that justice and inte- grity may be seen through the whole conduct of his will. (If rich, add this.) ~ Let the light of Ais charity likewise shine gloriously before men, that out of the abun- dance thou hast been pleased to bless him with, #e may plentifully give to the poor and distressed, though no otherwise related to _ him but as they are members of Jesus Christ, and brethren and sisters of the same com- munion. Let him, O let him, now, O Lord, and at all times, if thou shouldest graciously conti- 398 nue him here any longer, make to “ himself such friends of the unrighteous mammon,. that when these fail, they miay receive him into everlasting habitations.” Amen. A Prayer for a sick Penitent. (From Mr. Kettlewell.) Ricureous art thou, O God, in all the pains and sorrows which punish our sins, and try our patience, and we have none to accuse and — complain of for the same but ourselves. This is the acknowledgement which thy servant makes, whom thou hast now afflicted. He -yeceives it as the chastisement of a sinner, and is willing to bear chastisement for his sins, that he may thereby be reclaimed from them. Correct him, O Lord, that thou mayest not condemn him; and let him be judged by thee for his sins, and judge himself for them here, that he may have nothing but mercy without judgement to receive at thine - hands hereafter. But judge him, O God, with mercy, and notin thine anger. Judge him not according as his sins have deserved, but according as /is 399 weakness'can bear, and according as thy com= passions are wont to mitigate thy judgements : and let fs afflictions work in him a true re- pentance, “ not tobe repented of,” and prove a happy means, in the hand of thy mercy, to reclaim him perfectly from all the errors into which he hath fallen; and to confer that rest and peace upon his soul, which is denied to ' his body; for our dear Lord and Saviour Jesus Christ’s sake. | 4 Tou smitest him, O gracious God, that thou mayest cure him; and punish hes sin, that thou mayest thereby amend and reclaim the sinner: and he is weary of Ais sins, which have brought upon him all these sorrows, and which, as he seems now deeply sensible, will bring infinitely worse, unless he prevent the same, by Jus timely and sincere repentance. Help him, therefore, to search them out; and when he sees them, let him not stop at any one, but steadfastly resolve to renounce and amend all: Let thy love make him hate every evil way, and render Ais purpose against them strong and resolute, and his care in ful- fillmg the same, vigilant and patient; and -grant that the remainder of his days may be ‘400 one continualamendment of his former errors, and dedication of himself to thy service. He desires ‘life, only that he may serve thee ; Lord, continue and confirm him im this pur- pose. Lord, cure his folly by his misery; and teach him, by the loss of his ease, to purchase the blessing of true repentance, and the com- fortable hopes of thy merciful acceptance thereof; through our Lord and Saviour Jesus — Christ. Amen. A Prayer for a sick Person, who miends to : receive the blessed Sacrament. O ruov infiniteand eternal Spirit, from whom every good motion of our hearts proceedeth | who both quickenest the dead, and after thou . _ hast given life, givest the increase : increase, we beseech thee, the good seeds of thy grace, which thou hast sown im the heart of thy servant, by inclining hun to receive the sa-~ crament of the body and blood of our Lord, in which thou art more immediately present, to illuminate the faithful, and: to, comfort and refresh all that are “ weary and heavy laden with their sins.” a | | ,401 __ O, cause thy face thus comfortably to shine upon thy distressed servant, who now intends to draw near to thee inthis sacrament, as thou hast commanded him. Help him, in the mean time, O Lord, to fit and prepare himself for this holy com- | \ ) munion: fill Ais soul with reverence and godly fear; with earnest desires and longings after divine life; with serious repentance for all his past offences, and hearty resolutions of living for ever after unto Jesus, who died for him.. O, let him meditate upon his bleeding Saviour witha “ broken and a contrite heart,” which thou hast promised “ not to despise :” forgive him all that is past, and give him grace for the future, to “ live more soberly, right- _ eously, and piously, in this present world,” if it shall be thy good pleasure to continue him init. _A Prayer for a sick Person that wants Sleep. (From Bishop Patrick.) | Aporep be thy love, thy wonderful love, O | most gracious God, who hast so many ways expressed thy bounty towardsus. Thy mer- 2D 402 a cies in Christ Jesus surpass all our thoughts; we are not able to number all the other — blessings thou hast bestowed upon us. - How much do we owe thee for the quiet sleep of — but-one night! We see, in this’ thy poor ~ ~ afflicted servant, how much we ought to thank — thee for this single blessing, that our eyes, when we would close them, are not held waking. i Pardon, good Lord, our ingratitude for. this and all the rest of thy undeserved mer- cies: and be pleased graciously also to visit him, who still languishes on has sick-bed, | looking up to thee, from whom cometh our help... Renew his wasted spirits with com=- fortable sleep; compose him to a sweet and undisttirbed rest; refresh him thereby so” sensibly that he may be restored to such a degree of strength, as may make hum able, in” some measure, affectionately to acknowledge thy goodness, when thou hast dealt so bounm tifully with kim: or if thou delayest to bestow that blessing on him, in the multitude of his” thoughts within him, let thy comforts deligh 7 his soul. If he still contimues without any | rest, grant that iis mind may rest, and re=_ pose itself in the bosom of thy dearest love, and may feel the most sensible consolations ~ 403 4 from heaven, not only quieting, but greatly rejoicing his heart. Preserve the use of his understanding, and let the enemy have no advantage of him; but make him able to say, ** J will wait patiently for the Lord, till he incline his ear unto me, and hear my cry.— O, hear his prayer, O Lord, and give ear unto fis cry: O, spare him, that he may re- cover strength before he go hence*;” for Jesus Christ’s sake. Amen. A Prayer to be said when the sick Person grows light-headed. (From Bishop Patrick), O Lorp, look down from heaven, in pity and compassion, upon this thine afflicted servant, who is not able now to look up to thee: the more sorrowful his condition grows, the fitter object he is of thine infinite mercies: who acceptest, we humbly hope, of the submission he made of himself, in the beginning of his sickness, to thine almighty wisdom and good- ness. And therefore, since it is thy pleasure to suffer his distemper to proceed to this dangerous extremity, do thou no less era- * Psalm xl. 1, and xxxix. 12, 13. 9 2p2 404 ciously love him, and delight in him, than — if he could still give up himself to thy blessed will. And hear, O most merciful Father, our prayers in his behalf, when he can no longer commend himself to thy mercies. Pardon, good Lord, pardon all his sins; impute not to him any of his former follies; lay not to his charge his not improving, or misusing hes yeason and understanding, which we earnestly, but humbly, entreat thee to restore to him, together with such a measure of thy divine grace, as may quicken and assist hem to em- ploy is thoughts to the best purposes, especially in meditating on thy mercies, 1n studying thy praise, and in exhorting allothers to love thee, to trust in thee, and sincerely obey thee. And while he remains thus deprived of hes reason, be pleased to quiet and compose his spirits, or to preventall furious motions there, or quickly to abate such violent passions, if any arise: for which end, be pleased to re- move all frightful imaginations far from him, and suffer not the evil one to’ approach him ; ~ | a preserve him from doing any harm, either to © himself or to any others. ‘‘ Forsake ham not, — 405 O Lord our God, be not far from him. Make haste to help him, O Lord our a vation*.” v4 So will we ore thanks unto thee for ever.” 4 “ We will still be praising thee, and show- ing forth ny loving kindness- to Lge who succeed us :’ “* That they may set their hope in thee our God, and not forget thy works, but USS thy commandments.” Amen. A Prayer fora Person when Danger is ap- prehended by excessive Sleep. (From Mr. Kettlewell.) O mercirut God, let not this deep sleep, which is fallen on thy servant, prove the sleep of death ; make it the sleep of a recovering person, to relieve and revive him: and awake him out of it in thy due time, to offer thee praise, and to labour still among us, in doing thee honour and service. % Psalm xxxvili, 21, 22, 406 _ But if thou art pleased to take him to thyself, Lord, remember and accept ofall his former prayers and repentance, faith and pa- tience. Look not upon his sins, but to pardon them; nor on his weaknesses, but to pity them: and when he awakes in the next world, let him find himself surrounded with light and bliss, instead of gloominess and sorrow, and awake to eternal life. Lord, hear us for this thy weak servant in distress. Hear our prayers for him, who — seems not able now to offer up any prayers to thee for himself. And accept both him and us to the blessed enjoyment of thy love; through Jesus Christ our Lord. Amen. A Prayer for a Person lying msensible on @ sick Bed. O ruov Preserver of men, who knowest the frailty of our constitutions; how soon our serises may fail us, and our understanding depart from us; to what accidents, distem- pers, and decays, our weak nature is subject : even such as may make the most acute and 407 judicious quickly become, as fools ; and the ablest and strongest, weak and insensible ;— jook down, we beseech thee, upon thy” ser- yant, who now lies in such a weak and insensible condition. is _ The less able he is to assist. himself, the more need hath he of our prayers, and of thy tender mercy to him. O thou great Creator of the world, who broughtest light out of darkness, and madest: all things out of no- thing, and canst restore our dead bodies again’ after they are mouldered into dust, be pleased to repel the clouds of darkness which now have taken away the light of our brother's understanding, and rendered hima companion for the dead. 3 Quicken him again, O Lord, and restore him to his former senses, that /zs soul may bless and praise thy holy name. Hear our petitions, O' Lord, and receive our prayers for our brother, that this image of death may not be converted into death itself, but that he may live to proclaim thy power, and to celebrate thy praises longer upon earth, - But if it be thy will to remove him hence 408 in this insensible condition, O pardon, we be- seech thee, all his offences, and accept of the- preparation and repentance that he was able to make before the distemper prevailed upon him in so deadly a manner. Receive him, O Lord, into the arms of thy mercy, and accept him, for thy well-beloved Son’s sake ;_ that so this short night may quickly beturned _ into everlasting day: and, after these dark shadows are removed, he may find himself — in a heaven of happiness, where, in“ thy light, ES) he may see light for ever. Amen. A Prayer for one who hath been a notoriously wocked Liver. ‘ O Lorp God, of infinite goodness and com- passion, whose mercies are over all thy works: _ who makest the sun to shine, and the rain to descend upon the “ unjust” as well as the “« just,” and art kind even to the most unthank- , ful; we humbly beseech thee to look down in mercy upon this thy unworthy servant, who hath so long “ trampled upon the riches of thy goodness, not knowing that it shall lead to repentance.” | Let the rod, therefore, awaken him now ' 409 to a sense of his condition, whom thy good- ness hath not reclaimed, and let Azm still find mercy at thy hands, notwithstanding fis con- tinual abuse of it. ‘ Thou hast’ promised, O Lord, that, “‘ when the wicked man turneth away from his wick- edness which he hath committed, and doeth that which is lawful and right, he shall save his soul alive.” O make good this thy pro- mise to thy servant here, who stands in so much need of it. “Hide thy face from his sins, and blot out all Azs iniquities:” though they be “ red as scarlet,” yet do thou make them “ white as snow, by repentance, which we beg of thee to give him, and to accept, though late, through thine infinite mercies. Simon Magus, though in the “ gall of bitterness, and the bond of iniquity,” was exhorted to repent, and to pray for pardons and therefore we hope the gate of life ‘is still open for our brother, though he hath so long shut himself out of it, by going on in a course that leadeth to the “chambers of death.” 410 Blessed Lord, let thy terrors at length awaken him out of this lethargical condition, before he is overtaken by thy judgements. Afflict him here, that thou mayest spare him hereafter. Soften hes heart, that he may be-* wail his ill-spent life, like Mary Magdalen, with tears of contrition. O quicken him to a sense of his duty, and of his danger, before it be too late: and when thou hast brought him to lus night mind, receive him, we beseech thee, as the com- passionate father did his prodigal son, or r the ; shepherd his lost sheep. _ Thou, O Lord, who didst pardon the thief upon the cross, hear our prayers for our bro- ther, in these his great, and, for any thing we know, his last agouies. And, as the fore-mentioned instances are lively significations of thine unbounded good- ness, and were written for our comfort and instruction, that none should despair of par- don; so with the greatest confidence we now recommend this our distressed brother to thy divine protection, beseeching thee to forgive all that is past, and to receive ham at last inta thine “ everlasting habitation.” Amen. 411. A Prayer for one whois hardened and impe- nitent. . Lorp God Almighty, who art the “ Father of our spirits,” and who “ turnest the hearts of “ man as thou pleasest; who hast mercy on whom thou wilt have mercy, and whom thou wilt thou hardenest;” let thy merciful ears be open, we pray thee, to the supplications which we now offer to thy Divine Majesty, in the behalf of this thy servant, who appears insensible of his sin and folly, and on whom all means to lead him to repentance have hitherto seemed yain and ineffectual. Take from him, we humbly entreat thee, all ignorance and hard- ness of heart: remove from him all prejudice against, and contempt of, thy sacred word and ministry: let Aim no longer “ make a mock of sin,” but be sensible that the wisdom he has hitherto gloried in, is the greatest and ‘most dangerous folly... Open thou his eyes, that he may “see the wonderful things of thy law.” Show thy mercy upon him, and grant him thy salvation. Convince hem of the va-= nity and madness, as well as danger, of his past ways. . His understanding, we fear, is now darkened, 412 and his heart hardened through the deceitful- ness of sin: O, do thou enlighten his dark mind, and let him at last see the beauties of ~ holiness, which have so long been hidden from his eyes. Take from ham this “ stony heart, and give him a heart of flesh.” ‘Awaken his slumbering and inattentive soul, that it may delight in things agreeable to its nature, and be employed in things that make for its everlasting peace. Ogive him understanding, and he shall yet live. Thou that canst revive souls which are dead in sin and trespasses, and make even such as lie mm the grave of corruption to become glorious saints and even — _ martyrs for religion, hear our prayers for our brother, who seems to be on the brink of de- — struction; and pity poor sinners that have not pity on themselves. It is the unhappiness of being long accustomed to sin, that we are not soon made sensible of our errors, nor easily made to know them. It is the pride of our nature to be unwilling to acknowledge our faults, and to confess our sins: but let thy grace,O God, teach us to deny this ungodly lust. Do thou humble in us all high and vain imaginations; suppress all proud thoughts and haughty opinions of ourselves. Give us all (and par- 413 ticularly thy servant, for whom we are now interceding) a sense of our own vileness ; give us unfeigned repentance for all the errors of our life past; that being cast down, thou mayest raise us up, and become merciful to us, miserable sinners. Let us all find, by blessed experience, that “ we grow in grace, and in the knowledge of our Lord Jesus Christ ;” and that “ his com- mandments” are not “ grievous” to us, but rather the delight and desire of our souls; that so at last we may be presented to him “holy and unblameable, and unreproveable in his sight.” Amen. A Prayer for a sick Woman that is with. Child. pg O Gop, the help of all that put their trust in thee, the support of the weak, and the relief of the needy ; look with pity upon this woman thy servant, who at best acknowledgeth her- self but a weak and helpless creature, but much more so now in her present condition, when thou hast added weakness to weakness, and made her to travail with much sickness, together with the burden of child-bearing. A414, O Lord, be thou graciously pleased to pro- portion thy strength to her weakness, and as pains and sorrow take hold upon her, inspire her with fresh vigour and courage to rely upon thee, her only support in time of need, and the rock of her salvation. Let her not be disquieted with the fear of any evil, since none can happen unto her . ‘without thy permission ; but give her grace patiently to resign herself to iy blessed will” in all things, who knowest what is. best for her, and wilt lay no more upon her, we trust, than thou wilt enable her to bear. Bring strength, O Lord, out of weakness, and health out of sickness; and make her, in ‘thy good time, a joyful mother of a hopeful child, which may do good in its generation, and be an instrument of thy glory here, and a blessed inhabitant of thy heavenly hanger hereafter. Amen. A Pra ye for a Woman in the Time of her Travail. ’ (From Bishop Patrick.) O most Mighty Lord, who hast given us innumerable pledges of thy love, and encour- —— SS 415 aged us to trust in thee for ever, and to ex- pect with quiet and patient minds the issue of thy wise and good providence; we most humbly commend thy servant, in this her ex- tremity, to thy care and blessing ; beseeching thee to give her a gracious deliverance, and to ease her of the burthen wherewith she labours. We ourselves are monuments of that mercy which we beg of thee. Thou didst preserve our weak and imperfect frame, before we were born. Thou hast succoured and supported us ever since, many times beyond our hopes, and always beyond our deservings. ~ We commit ourselves and every thing belonging unto us, most heartily into thy hands; yremem- bering that thou hast the same power and goodness still, by which we came into the light of the ving. We cannot desire to be better provided for, than as thy infinite wis- dom judgeth most convenient for us ; unto that we refer ourselves, beseeching thee, if it be thy good pleasure, that her deliverance may be as speedy as her cries unto thee; or her patience as great and long as her pains. Thou who ripenest the fruits of the earth, and then givest us the gathering of them to our comfort, blast not, we beseech thee, the fruit of the womb; but bring it to maturity, and deliver it-safe into thy servant’s hand as a 416 new pledge of thy goodness to her, to be an instrument of thy glory, and a future comfort and blessing to thy servant, who travails in so much pain with it now. Or if thou hast otherwise determined, Lord, give her grace to submit to thy holy will and to rest satisfied in thy wise appointments, and never to distrust thy goodness and care over her. Hear us, O Father of mercies, and pardon hers and all our offences, and pity our infirmities: make us more thankful for what we have received, and more fit for the blessing which we now request; and prepare us for all thy future mercies, either in this life, or in the next, - through thy infinite love and compassion declared to us, in Christ Jesus our Lord. | Amen. A Prayer for a Woman who cannot be deli- ' vered without Difficulty and Hazard. O Lorp God of all comfort and consolation, who art the refuge of the distressed, and the help of all that depend upon thee; we thy unworthy servants do now offer up our sup- plications at the throne of thy majesty, in the behalf of this thy servant, who is in great pain and misery. Thou hast been pleased to “af Ss 417 bring the child to the birth, but there is not strength to bring forth. On this account, thy servant is in violent agonies, crying out in her pangs, and pouring out her soul to thee in ~ prayer. O grant that “ it may be in an ac- ceptable time.” “« Thou art our salvation ; thou shalt pre- serve us from trouble; thou shalt compass us about with songs of deliverance.” O let thy servant feel these blessed effects of thy good- ness, and as thou hast brought to the birth, enable her, we beseech thee, to bring forth, that she may rejoice in the workmanship of thy hands, and tell of all thy wondrous works. Consider the low estate of thine handmaid, and deliver her soul from death, her .eyes from tears, and her feet from falling.‘ Gra- cious art thou, O Lord, and righteous; thou preservest the simple, and helpest those that are in misery.” Help thy servant therefore now, we humbly entreat thee, who stands in so much need of it. Accept her tears, and ; assuage her pain, as shall seem most expedient for her. And forasmuch as she putteth her whole trust in thee, give her stren gth and pa- tience proportionable to~all her pains and 2E 418 agonies. Support her spirits under them, and, if thou pleasest, carry her safely through the same, and “ make her to hear of joy and gladness, that the bones which thou hast broken, may rejoice.” “ Restore unto her, O Lord, the joy of thy salvation, and uphold her with thy free Spirit; then shall she teach transgressors thy way, and sinners shall be converted unto thee. Deliver her” from this great affliction, “QO God, thou God of her salvation, and her tongue shall sing aloud of thy righteousness.” * Thy mercies and power are still the same, and will be the same for ever. O let them now be shown in this thy servant’s de- livery, as they have been formerly on the like occasion: that so by having fresh instances, of thy loving kindness, she may still’ praise thee moré and more. jp O perfect her repentance, and pardon her sins. Give her patience whilst she lives, and peace when she dies, and, after death, the happiness of a blessed eternity, which thou hast promised and prepared for all that love * This is to be omitted, if it be the first child. _ 419 and fear thee ; through JesusChrist our Lord. Amen. 3 A’Prayer for Grace and Assistance for a Woman, after Ycaek tbs but still in Danger. — (From Mr. Kettlewell.) O Faruer of: mercies, what thanks can we worthily give unto thee for thine unspeakable goodness to this thy servant, and her helpless imfant, and for the wondrous things which thou hast done for her? The pangs of death com- passed her, and she found trouble and sorrow: The mouth of the pit was opened, and ready to shut itself upon her: but thow hast. gra= ciously assuaged her pains, and turned her sorrows into joy. Lord, we wili ever.adore and magnify thy’ mercy, which hast dealt so lovingly with her, and praise thy truth and faithfulness, which have not suffered her hopes to fail. We will never forget how mindful thou hast been of the low estate of thy handmaid ; for she has been supported by thy power, O blessed God, -~2EQ 4.20 oy in her greatest weakness. She has tasted thy, goodness in the midst of all her pangs and Sorrows. Perfect, O Lord, that deliverance to her which thou. hast most graciously begun, and let her not be lost, after the wonders which. thou hast already done for her. Continue her patience, and her humble de- pendence, on thee, under the pains and ac- cidents to which she is still exposed. . Sup- port her spirits, and raise her up again in thy due time. Thy mercy and power are still the same, and will be the same for ever. Olet them still be shown for her recovery, as they have been already for her delivery ; let them be shown upon her, that she may praise thee more and more. > ) But if, in thy paternal providence, where- unto we pray she may willingly commit her- self, thou hast determined otherwise concern- ing her, thy blessed will be done. Dispose her either to life or death, as thou pleasest, only in both to thy mercy: and whether living or dying, let her still please thee, and be thou her portion. O perfect her repentance, and give her patience whilst she lives, and 421 peace when she dies, and after that, the hap- piness of a blessed eternity, which thou hast prepared for all that truly fear thee; through Jesus Christ our Lord. Amen. i 3 If the child be living this may be added ; Preserve likewise her tender infant, Q Father of mercies, and let its own weakness, and our cries, commend it to thy care. Keep it also afterwards imhealth and safety, and as it increases in years and stature, let it increase in wisdom, and in thy fear. We beg not for it wealth or greatness, but wisdom to know and to serve thee. For, O Lord, we do not desire life, either for ourselves or it, but that we may live to thee, and grow daily in love and thankfulness for all thy mercies, and in faith and patience, and all holy obedi- ence, which may fit us for the happiness which. thou hast promised; through Jesus Christ our only Saviour and Redeemer. Amen. Prayers for a sick Child. — [ Visitation Office.] O Aumrcuty God and merciful Father, to whom alone belong the issues of life and death ; 422 jook down from heaven, we humbly beseech — thee, with the eyes of mercy upon this child, now lying upon the bed of sickness : visit him, O Lord, with thy salvation; deliver’ Aim in thy good appointed time from hes bodily pain, and save his soul for thy mercies’ sake; that if it shall be thy good pleasure to prolong has days here on earth, he may live to thee, and be an instrument of thy glory, by serving thee faithfully, and doing good in his generation ; or else receive him into those heavenly habi- tations, where the souls of them that sleep in the Lord Jesus enjoy perpetual rest and feli- city. Grant this, for thy mercies’ sake ; througlr Jesus Christ our Lord, Amen. (From Mr. Kettlewell,) Lorp, pity the troubles and weakness of this infant, and pity our sorrows, who are afflicted with it, and for it. Ease it of its pains, and strengthen it when it hes struggling for life. Raise it up again, if it shall please thee, to grow in years and stature, in wisdom and yirtue ; and thereby to comfort us, and glorify thee. We believe, O Almighty Father, that thou — ee, ee 423 knowest best what is fit, both for it and us, and wilt do what is fit for both, and therefore we leave it to thee, to dispose of it as thou pleasest. But whether it be to life or death, let it be thine in both, and either preserve it to be thy true and faithful servant here on earth, or take it to the blessedness of thy children in the kingdom of heaven ; through our Lord and Saviour Jesus Christ. Amen. A Prayer for a Person, who, froma State of Health, is suddenly seized with the Symp- toms of Death. ; O most gracious Father, Lord of heaven and earth, Judge of the livtag and of the dead: behold thy servants turning to thee for pity and mercy, in behalf of ourselves and this thy servant. It was but lately that we beheld him in a8 promising a state of health and life, as any one of us seems to be in at present, ‘and therefore our concern is so much the greater to behold so sudden achange, and so unlooked-for an instance of our mortality. We know, O Lord, thou canst bring back from the brink of the grave, and as suddenly raise thy servant again as thou hast cast him A24. down, and therefore we think it not too late to implore thy mercy upon him for his reeovery; atleast we beg of thee to spare him a little, that he may recover his strength, and . have time to make Azs peacewith thee, “ before he go hence, and be no more seen.” But if it be thy will to remove Aim at this time into another world, Olet the miracles of thy com- passion, and thy wonderful mercy, supply to him the want of the usual measures of time, that he may fit himself for eternity. And let the greatness of -his calamity be a means to procure /s pardon for those defects and degrees of unreadiness which this sudden stroke hath caused. And teach us all, we beseech thee, from this unexpected fate of our brother, to be continually upon our guard, and to watch and pray, since we know not the hour when the . Master of the house cometh,” whether in the evening, or at midnight, or in the morning.” Lord, thou hast now called thy servant be- fore he was aware of it; O, give him such a greatand effectual repentance in this exigence, that in a short time it may be sufficient to do the work of many days. Thou regardest, O. Lord, the sincerity of our hearts more than the measures of time in our conversion; ac- A25 : gept therefore, we beseech thee, the few minutes of thy servant’s unfeigned tears and humiliation for /zs sins, as if they were hours and days of a longer preparation; and let it be thy pleasure to rescue him from all the evils he deserves, and all the evils he fears, that in the songs of eternity, which angels and saints shall sing to the glory of thy name, this also may be reckoned amongst thine in- valuable mercies, that thou hast redeemed his soul from death, and made him partaker of eternal life; through Jesus Christ our Lord. Amen. A Prayer for a sick Person, when there ap- _ peareth small Hope of Recovery. [Visitation Office.] O Fatuer of mercies and God of all com-- fort, our only help in time of need; we fly unto thee for succour in behalf of this thy servant, here lying under thy hand in great weakness of body. Look graciously upon him, O Lord, and the more the outward man decayeth, strengthen him, we beseech thee, so much the more continually with thy grace and Holy Spirit in the inner man. Give him unfeigned repentance for all the errors of his id 426 life past, and steadfast faith in thy son Jesus, _ that his sins may be forgiven and his pardon sealed in heaven, before he go hence, and be no more seen. We know, \O Lord; that there is no work impossible with thee, and that, if thou wilt, thou canst even yet raise him up, and grant him a longer conti- nuance among us. Yet forasmuch as in all appearance the time of his dissolution draw- eth near, so fit, and prepare him, we beseech thee, against the hour of death, that after his departure hence in peace, z and in thy favour, his soul may be received into thine everlast- ing kingdom: through the mediation of Je- sus Christ thy Son, our Saviour. Amen. A general Prayer for Preparation and Rea- diness to die. Lorp, “ what is our life, buta vapour, which appeareth for a little time, and then vanish- eth away?” Even at the longest, how short and transitory! and when we think ourselves most secure, yet we know not what a day may bring forth; nor how soon thou mayest come, before we are aware, to call us to our last ac- count. : q . - 427 » Quickly shall we be as water spilt on the © ~ ground, which cannot be gathered up again. Quickly shall we be snatched away hence, and our place here shall know us no more. Our bodies shall soon lie down in the, graye, and our souls be summoned to appear before the tribunal of Christ, to receive our everlasting doom; and yet, O Lord, how do the generality of mankind live in this world, as. if they were never to leave it! How unmindful are we all of our departure! how improvident of our time! how careless of our souls, and negligent in our preparations for eternity! so that thou mightest justly cut us off in the midst of our sins, and our unpreparedness to appear before thee. But, O God of all com- fort and mercy, remember not our sins against thee, but remember thy own-love to us in Jesus Christ, and thy tender mercies which have been ever of old. O, remember how short our time is, and “ so teach us to num- ber our days, that we may apply our hearts unto wisdom.” In the days of our health and prosperity, let us, from the example of our brother's weakness, remember our own approaching fate; and let Aim, from the sudden change of 428 health to sickness, consider how few and evil all his days have been, and that there is no satisfaction in any thing, but in knowing thee, O God. Lord, what have we to do in this world, but to devote ourselves wholly to thy service, and to make ready for the world to come? O, that we may all of us be mindful of this “‘ one thing necessary,” that we may finish our “ work,” before. we finish our «« course.” Quicken thy servant, O Lord, into a pow- erful and serious consideration of these things, now thou hast brought him into a more inti- mate acquaintance ith them. Instruct and assist him in this great work of preparation to die. Show Aim how to do it, and help dam with good success to perform it, that when — the time of /us dissolution draweth near, he may have nothing else to do, but to resign himself willingly and cheerfully into thy hands, as into the hands of a merciful Crea- tor, there to remain with thee for ever im that blessed place, where sin and sickness and death shall be no more. Amen. 429 ~Acommendatory Prayer for a sick Person at the point of Departure. [Visitation Office.] O Atmicuty Gop,- with whom do live the spirits of just men made perfect ; we humbly commend the soul of this thy servant our dear brother into thy hands, as into. the hands of a faithful Creator and most merciful Saviour; humbly beseeching thee, that it may be acceptable in thy sight. And teach us, who survive, by this and other daily in- stances of mortality, to see how frail and un- certain our own condition is, and so to num- ber our days that we may seriously apply our ~ hearts to that-holy and heavenly wisdom, which may bring us to life everlasting; through Jesus Christ thy Son, our Lord. Amen. | A Litany for a sick Person, atthe time of Departure. (From Bishop Andrews.) O God, the Father of heaven, 430 iGiave mercy upon him: Keep and defend him. O God Ae Son, Rededanda of the world, Have mercy upon hum: Save and deliver him. O.God the Holy Ghost, proceaing from the Father and the Son, an Have mercy upon him so) oly Strengthen and comfort him. O holy, blessed, and glorious. Trinity, i Have mercy upon him. Remember not, Lerd, his offences; call not to mind the offences of his forefathers ; but spare him, good Lord, spare thy servant, whom thou hast redeemed with thy precious _ blood, and be not angry with ham for ever. From thy wrath and indignation ; from. the fear of death; from the guilt and burden "q * ‘ , : a 431 of his sins, and from the dreadful sentence of the last judgement; Good Lord deliver him. From the sting of conscience ; from impa- tience, distrust, or despair ; and from the ex- tremity of sickness or agony, which may any ways withdraw his mind from thee: _ Good Lord deliver him. _From the powers of darkness ; from the il lusions and assaults of our ‘ghostly enemy ; and from the bitter pangs of eternal death; Good Lord deliver him. From all danger and’ distress; from all terrors and torments; from all pains and punishments, both of the Sibu and of the soul; Good Lord deliver him. By thy manifold and great mercies; by the manifold and great mercies’ of ’ Jesus Christ thy Son; by his agony and bleody sweat; by his strong crying and tears: by 482 his bidins cross and passion; by his resurrec~ tion and ascension; by his intercession and mediation; and by the graces and comforts of the Holy Ghost; ; Good Lord deliver ham. In this time of extremity; in his last and greatest need; in the hour of death, and in the day of judgement ; Good Lord deliver, him. nea _ We sinners do beseech thee to hear'us, O ~ Lord God; that it may please thee to, be his defender and keeper: to remember him with the favour thou bearest unto thy people, and to visit jim with thy salvation : We beseech thee to hear us, good Lord. . That it may please thee to save and deli- . ver his soul from the power of the enemy, to receive it to thy merey, and to give him a_ quiet and joyful departure : We beseech thee to hear us, good Logd. ¥ That it may please thee to be inevcifuls. 435 and to forgive all the sins and offences, which at any time of his life he hath committed against thee: We beseech thee to hear us, good Lord. That it may please thee not to lay to his charge, what in the lust of the flesh, or in the lust of the eye, or in the pride of life, he ' hath committed against thee: We beseech thee to hear us, good Lord. That it may please thee not to lay to his charge, what in the fierceness of his wrath, or in vain and idle words, he hath committed against thee; * We beseech thee to hear us, good Lord. _ That it may please thee to make him par- taker of all thy mercies, and promises, in Christ Jesus: We beseech thee to hear us, good Lord. That it may please thee to grant his body ° rest and peace, and a part in the blessed re- surrection of life and glory: ' 2F ASA - That it may please thee to vouchsafe his soul the enjoyment of everlasting happiness, with all the blessed saints, im thy heavenly kingdom: | We beseech thee to hear us, good Lord. Son of God, we beseech thee to hear us. QO Lamb of God, that ‘takest. away the sins of the world; Grant him thy peace. | O Lamb of God, that takest away the sins of the world; Pf bai Have mercy upon hun. © Saviour of the world, pi , x as in p. 436. Unto thy gracious, &c. ‘ii \ Form of ‘recommending the Soul to God, in her Departure from the Body. — (From Bishop Cosins.) 7, {nto thy merciful hands, O Lord, we com- q We beseech thee to hear us, good Lord. _ q ; q . Ee eee ‘< 435 -mend the soul of this thy servant, now de- parting from the body. Receive hun, we humbly beseech thee, into the arms of thy mercy, into the glorious society of thy saints in heaven. Amen. God the Father, who hath created thee; God the Son, who hath redeemed thee; God the Holy Ghost, who hath infused his grace into thee ; be now and evermore thy defence, assist thee in this thy last trial, and bring thee to everlasting life. Amen. (From Bishop Taylor.) I. O Hoty and most gracious Jesus, we hum- bly recommend the soul of thy servant into thy hands, thy most merciful hands: let thy blessed angels stand in ministry about thy servant, and eet him in his departure. Amen. II. Lorp, receive the soul of this thy servant: enter not into judgement with him; spare him whom thou hast redeemed with thy most precious blood, and deliver him from all evil nd mischief, from the crafts and assaults of 22 436 the devil, from the fear of death, and from everlasting condemnation. Amen. Il. Lorp, impute not unto him the follies of his youth, nor any of the errors of his life; but strengthen him in his agony, and earry hum safely through the last distress. Let not his faith waver, nor his hope fail, nor his charity be diminished; let Am die in peace, and rest in hope, and rise in glory. Amen. O Saviour of the world, who by thy cross and precious blood hast redeemed us; save and help this thy departing servant, we hum- bly beseech thee, O Lord. Amen. Unto thy gracious mercy and protection we commit him. O Lord, bless him, and keep him. Make thy face to shine upon him, and be gracious unto him. Lift up thy counte- nance upon him, and give him peace, both now and evermore. Amen. , A consolatory Form of Devotion that may be used with the Friends or Relations of the Deceased. | “ Sorrow not, brethren, for them whieh are asleep, even as others, who have no hope. ° 437 *© For if we believe that Jesus died, and rose again; even so them also which sleep in Jesus, will God bring with him.” 1 Thes. iv. 13, 14. *< It is the Lord, let him do what seemeth good unto him.” 1 Sam. i. 18. * The righteous. is taken away from the evil to come.” Isaiah, Ivii. 1. “¢ Though the righteous be prevented with death, yet shall he be in rest. “The honourable age is not that which standeth in length of days, nor that which is measured by number ef years: ** But wisdom is the grey hair unto men, and an unspotted life is old age,” Wisd. iv. 1, 8, 9. “« Precious in the sight of the Lord, is the death of his saints.” Psalm exvi. 15. ‘¢ Yea, blessed are the dead, which die in the Lord ; even so saith the Spirit; for they rest from-their labours.” Rev. xiv. 13 438 Let us pray. q Lord, have mercy upon us. ©” Christ have merey 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. And forgive us our trespasses, as we forgive them that tres- pass against us. And lead us not into temp-- tation, but deliver us from evil. Amen. ‘¢ Lord, thou hast been our refuge from one generation to another. Before the mountains were brought forth, or ever the earth and the world were made, thou art God from Ba = and world _ without end: Thou turnest man to destruction ; again thou sayest, Come again,’ ye children of | men. For a thousand years in thy sight are but as yesterday, seeing | that is eae? asa watch in the night. a 439 As soon as thou scatterest them, they are even as asleep, and fade away suddenly like the grass. e . In the morning it is green, and groweth up; but in the evening it is cut down, dried up, and withered. For we consume away in thy displeasure, and are afraid of thy wrathful indignation. Thou hast set our misdeeds before thee, and our secret sins in the light of thy coun- tenance. For when thou art angry, all our days are gone; we bring our, years to an end, as it were a tale that is told. _ So teach us to number our days, that we may apply our hearts unto wisdom. Turn thee again at last, and be gracious to thy servants. Comfort them again, now after the time that thou hast afflicted them, and for the pre- sent occasion, wherein they suffer adversity. 440 O satisfy them with thy mercy, and that soon ; so shall they rejoice, and be gid all the days of their life,” Most just art thou, O God, in all thy deal-~ ings with us, and “our punishment is less than our iniquities deserve ;” and therefore we desire to submit with all humility and pa- tience to this dispensation of thy divine pro- vidence. Be pleased so to sanctify it to this family, that thy grace and mercy may more> abundantly flow upon thy servants. Thy property it is to bring good out of evil; O turn that evil, which is now befallen this house, to the benefit of every one of us, that so we may be able to say, from happy expe- rience, that “ the house of mourning is bet- ter than the house of feasting,” while the death of our brother, through thy blessing, shall conduce and minister to our spiritual advantage. Let the sight of his change make us the more mindful of our own, and the sense of our loss make us cleave more steadfastly to thee, O God. Let the remembrance of his virtues make us follow his example, and the hope we have of hzs being blessed, cause us : 441 _ “ press,” with the more earnestness, “ to- wards the mark, for the prize of our high call- ing in Christ Jesus.” Thou knowest, O Lord, the weakness and frailty of our nature, and therefore we be- seech thee to give thy servants, who are more nearly concerned in this visitation, a constant supply of thy good Spirit, to enable them to bear it with humility, patience,’ resignation, and submission to thy divine will, as be- cometh the Gospel of Jesus Christ. O _that no repining thoughts may rise in their hearts to discompose their duty towards thee, or towards their neighbour: but help them rather to think wherein they have of- fended thee, and carefully to amend it: to place their affections more steadfastly on those immoveable things which are above, and freely resign all their thoughts and de- sires unto thee ; saying, with holy Job, “ The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.” And let the death of thy servant strike us all with such a lively sense of our mortality, as may cause us so thoroughly to die to sin, and live to grace, that when we die, we may rest in him, as our hope is this our brother doth. A442 We evidently see “ that death is the end of all men;” grant us therefore grace to lay it to heart, to despise the world “to abhor that which is evil, and cleave to that which is good;” to delight in thy word, to study thy will, to observe thy law, and to take all pos- sible care to promote thy honour, and our own salvation; that when “we go the way of all earth, we may be comforted by thy pre- sence,” and admitted into thy heavenly king- dom. Amen. Assist,us mercifully, O Lord, in these our supplications and prayers, and dispose the way of thy servants towards the attainment of everlasting salvation ; that, among all the changes and chances of this mortal life, they ~ may ever be defended by thy most gracious and ready help; through Jesus Christ our Lord. Amen. The Lord bless us and keep us, the Lord lift up the light of his countenance upon us, and give us peace, now and for evermore. Amen. : 445 OCCASIONAL PRAYERS AND DEVOTIONS FOR THE SICK AND UNFORTUNATE IN EXTRAORDINARY CASES. A Prayer for a Person whose Illness is chiefly brought on him by some calamitous Disas- ter or Loss, as of Estate; Relations, or Friends, &c. (From Bishop Patrick.) O most gracious and glorious God, supreme ~ Judge and Governor of the world, “ in whom we live, and move, and have our being,” and from whom all the blessings we enjoy, and ““every good and perfect gift cometh,” grant us, we humbly beseech thee, such a measure of thy grace, that whenever thou art pleased to remove any of thy blessings from us, we ‘may bear it with a perfect resignation to thy divine will, and with all patience, humility, and contentedaess of spirit, consider how un- worthy we are of the least of thy mercies. More particularly, O Lord, we beseech thee to give this peaceableness, and content- edness of mind, to this thy servant, whom 444 thou hast so sensibly afflicted, by taking so near and dear a blessing from him. O give - him such a portion of thy blessed Spirit, and such a lively sense of his duty, that he may have power to surmount all the difficulties he labours under, and freely to resign all his thoughts and desires unto thee, submitting himself entirely to thy good providence, and resolving by thy gracious assistance, to rest contented with whatsoever thou in thy wis- dom appointest for him. Thou knowest, O Lord, the weakness and frailty of our na- ture, and therefore be pleased to comfort him in this bed of sickness : establish him with the light of thy countenance; and grant that no repining thoughts may increase ‘his illness, or discompose his duty towards thee, or his neighbour: but enable him to think wherein he hath offended’ thee, and carefully to amend his errors; to set his affections on things above, and not-on things below, and to lay up for himself treasures in heaven, even the treasures of a good life, which no disasters or calamities shall ever be able to’ take from him. Grant this, O heavenly Fa- ther, through Jesus Christ our Lord. _ Amen. 445 A Prayer for a Person, who by any calami- tous Disaster hath broken any of his Bones, or is very much bruised and hurt in his Body. (From Mr. Jenks.) O Lorp, the only disposer of all events, thou hast taught us “ affliction that cometh not forth of the dust; neither doth trouble spring out of the ground;” but that the dis- asters which befall us, are by thy appoit- ment. Thou art just in all thou bringest upon us: and though thy “ judgements are far above out of our sight,” yet we know “ that they are right, and that it is in very faith- fulness thou causest us to be afflicted.” “ Why then should a living man complain, a -man for the punishment of his sins?” Let these considerations prevail with thy servant to submit to thy dispensations. Make ham resolve to bear the effects of thy displeasure, and to consider it as the just desert of his sins, O Lord, give him patience and strength, and grace, proportionable to this great trial; and enable him so to conduct himself under it, that after the affliction is removed he may find cause to say, “it was good for him to be afflicted.” Thou that hast tornand smitten, thou art able to heal and to comfort. Be pleased to remember fim in this his low 446 estate. Cause him to “ search ‘and try his ways, and turn to thee, and, bring forth fruits meet for repentance.” We know, O Lord, thou canst raise him up from the deepest affliction: O, let it be thy gracious will, to glorify thy power and mer- cy in his recovery; or, however thou shalt think fit to dispose of this “ vile body,” grant him, O God, a mind entirely resigned to thy will, and satisfied with thy dispensations. O, make this calamity the messenger of thy love to his soul, and the happy means of his — conversion: through Jesus Christ. Amen. A Prayer for a Person that as bloke with grievous Hare of his Body. (From Mr. Jenks.) O Lorp, thou art a merciful God, and’ dost not willingly afflict the children of men; but when necessity requires, thou chastisest us for our profit, that we may be partakers of thy holiness. « Remove, we beseech thee, this affliction from thy servant, or enable him to bear what thou art pleased to lay upom ham. Lord, all his desire is before’ thee, and hes groaning is not hid from thee.. Regard has , affliction, when thou hearest his ery. Eater 447 not into judgement with him, nor deal with him according to his sins, but according to thy mercy in Jesus Christ. O gracious Fa- ther, sanctify to him what thou hast laid upon him, that his present affliction may work out for him an eternal weight of glory. Support him under his pains, till it shall please thee to grant him ease and comfort. And, however thou shalt deal with hum, let him not repime ‘at thy correction, nor sin in charging thee foolishly. Make him sensible, that thou do- est nothing but what is wise and just ; nothing but what thy servant shall one day have cause to bless and praise thee for doing. And let this consideration teach him to glorify thee m the time of his visitation, by an humble submission to thy will, and a sincere reforma- tion under thy providential dispensations- ‘that thou mayest visit him in mercy and love, show him the joy of thy salvation; through Jesus Christ our Lord. Amen.: a A Prayer for one who is troubled with acute Pains of the Gout, Stone, Cholic, or any other bodily Distemper. (From Mr. Spinkgs:) O BLEssED God, who dost not willingly af- flict the children of men; withhold not, we 445 beseech thee, thy assistance from this thy servant in the extremity of his pain. His sorrows are increased, and his soul is full of trouble. He has none to flee unto, for the ease and mitigation of his agonies, but to thee, O Lord. He freely owns that his suf- ferings are infinitely less than he has: deserv-~ ed; yet, since they pierce deep, and are be- come almost too heavy for him to- bear, we presume to call upon thee for aid; and to en- treat thee not to punish him according to his deserts. “ For if thou shouldest be extreme to mark what is done amiss, O Lord, who may ‘abide it?” Spare ham therefore for thy mer- cys sake; and correct ham “ not in thine an- ger, lest thou bring him to nothing.” Endue him with that patience which may enable ham ‘cheerfully to submit to thy chastisement; and grant him an unfeigned repentance for all Ais sins. Comfort his soul, which melt- eth away for very heaviness, and let thy lov-_ ing mercy come unto him. Sanctify this thy fatherly correction to him, that it may be for thy glory, and fs advantage. And when thy gracious ends in afflicting Aim shall be ac- complished, which we know are not for “ thy pleasure,” but for his profit, give him, we be- seech thee, a fresh occasion to rejoice in thy saving health; through Jesus Christ our Lord. Amen. 449’ A Prayer for a Personin theSmall-Pox, or any such-like raging infectious Disease. O Gracious and merciful Father, the only giver of health, look down, we beseech thee, with an eye of compassion, upon thy misera- ble and disconsolate servant, from whom thou hast taken this great and valuable blessing ; and, mstead of it, hath filled every part of his body with a sore disease. _ Teach him, O Lord, and teach us all from hence, to consider how soon the beauty of life is blasted, like a flower, and our “ strength dried up like a potsherd,” that we may not put our trust in any of these transitory things, but in thee only, the living God, who art able to save and to destroy, to kill and te make alive, Our brother, whom we now behold a spec- tacle of misery, was lately, like one of us, in perfect health. But now “thou makest his beauty) to consume jaway, as it were a moth fretting a garment. Thine arrows stick fast in him, and thy hand presseth him sore; so that there is no soundness in his flesh, because 2G 450, of thine anger; neither is there any rest im his bones by reason of hes sin. ; “QO, reject ham not utterly, but take thy plague away from him. Return, O Lord, and that speedily: for Acs spirit faileth. O leave him not in his distress: for though the world may forsake him, hig sure trust is’ m: thee. To thee, O Lord, does he ory; to thee doth he stretch forth his hands; hés soul thirsteth after thee as a barren and dry land. Lord, all Ais. desire is before thee, and his groaning is not hid from thee. Comfort him therefore ° again now -after the time that thou hast af- flicted him, and for the days wherein he hath suffered: adversity.” Put a stop, O Lord, we beseech thee, to . this raging infection, and say to the de- stroying angel, “ It is enough,’ Protect us under the shadow of thy wings, that we may not “ be afraid of any terror by night: nor for the arrow that flieth by day; nor for the pes~ tilence that walketh in darkness;, nor for the sickness that destroyeth in the noon day;” but that, with ease in our minds, and health im our bodies, we may serve thee cheerfully al? the days of our life; through Jesus Christ eur Lord. Amen. . 451 A Prayer for a Person in a Consumption, or ; any lingering Disease. (From Mr. Sank) O mexcirut God, thou hast long kept thy servant under thy chastening hand ; thou hast made han acquainted with grief; and his sick- ness is even become his familiar companion yet, O blessed Lord, grant that he may not be impatient under thy chastisement, who art pleased to wait so long for the return of a sinner: but let Aim remember that thou hast kind intentions, even in thy bitterest dispensations: that thou “ chasteneth Aim, whom thou lovest, and scourgest every son whom thou receivest.” Teach him, O gra- cious Father, to see loye in thy rod, and jus- tice in all thy dealings; that he may humble himself under thy mighty hand; that he may think it good for him to have been afflicted, and patiently wait for thy loving kindness. Yet, that his faith may not fail, nor his pa- tience be overcome, give him ease and relax- ation from Js pain; and a happy conclusion © of this long visitation. In the mean time, grant that he may neither despise thy chas- tening, nor faint under thy rebukes; but em- ploy the time which thon lendest, and im- 262 452 prove the affliction which. thou continuesf, as a gracious opportunity for his spiritual ad- vantage; that under the decays of the body, the inner man may be renewed day by day; and that whatever appertains td his everlast- ing salvation may be promoted and perfected, through the riches of thy grace, and the mul- titude of thy mercies in Jesus Christ.-' Amen. A Prayer for a Person, who is lame m his Sickness. — glirse (From Mr. Lewis.) Ti, O atuicHty God, who “art eyes to’ the blind and feet to the lame,” have pity, we en- treat thee, on thy servant: help him in his distress, and bless, we pray thee, the means made use of for his cure. Make him sensi- ble of thy design in visiting him with this af- fliction ; cause him to remember, how in his strength and health, he followed his own de- vices, and the desire of his own heart; and let him see, that thou hast lifted up thy hand against him, for this very purpose, that he may learn to walk more humbly with thee, and turn his feet to thy testimonies. Deli- ver him from the painful confinement under which he labours, and grant Aim again the happiness of enjoying the comforts of life, 453 and of worshipping thee in thy sanctuary, ‘with the “ voice of joy and praise.” But Q- Lord, not our will, but thine be done. Thou knowest better what is good for us, than we ourselves ; and it is in wisdom that thou af- flictest us. Give thy servant patience, that he may bear his pains without murmuring, and wait the time of Azs deliverance from | them without uneasiness ; satisfy him of thy care over him, and thy tender regard to him: and in thy good time restore Aum to his former strength and vigour, that he may give thanks to thee in the great congregation ; through Jesus Christ our Saviour. Amen. A Prayer for one that is bed-ridden. (From Mr. Lewis.) O Lorp our God, the Father of mercies, and the God of all comfort, have compassion, we entreat thee, on the helpless condition of thy servant: support /us spirits, which are ready to droop under affliction: refresh Ais mind, which is apt to be uneasy and melan- choly at the thought of perpetual confinement, Give sleep to his eyes, and rest to his weary thoughts. Cause ham to meditate on thee in the night watches; to “‘ commune with his own heart ;” and, in his solitude, ‘‘ to search and 454 try his ways,” that he may see wherein he hath erréd, and may turn unto thee with all ‘ his soul, and with all his strength. Let this affliction be the means of preparing ham for the enjoyment of thy presence, in which is fulness of joy ; and let him bethe more patient under it for that reason. Make hem thankful, that thou hast by this expedient preserved him from the company of those whose evil com- munication might have corrupted his heart,’ and hast taken him out of a world, by the snares and temptations of which he might have been prevailed upon to forsake thee, and turn from the way of thy commandments. Grant, O Lord, that he may not render himself unworthy of thy favour, by murmuring and repining; but that he may use the leisure and opportunity now given ham, to make his peace with thee, and. be fitted for the enjoyment of an inheritance among the saints in hght; through thy mercy in Jesus Christ, our Sa- viour and igi Amen. ~ A Prayer for a Person troubled in Mind, or an Conscience. [Visitation Office.] ! v7 ‘O BLBSSED Lord, the Father of merelek and the God of all comforts, we beseech thee; look 455 down in pity and compassion upon this thine afflicted servant. Thou writest bitter things against him, and makest ham to possess has former iniquities: thy wrath heth hard upon him, and his soul is full of trouble. But, O merciful God, who hast given us thy holy word for our learning, thatwe through patience, and comfort of the Scriptures, might have hope: give hima right understanding of /em- self, and of thy threatenings and promises ; that he may neither cast away his confidence in thee, nor place it any-where but in thee. Give him strength against all temptations, and heal all his infirmities. Break not the bruised reed, nor quench the smoking flax. Shut not up thy tender mercies in displeasure, but make — him hear of joy and gladness, that the bones . which thou hast broken mayrejoice. Deliver him from the fear of the enemy; lift up the. light of thy countenance upon him, and give him peace, through the mediation of Jesus Christ our Lord. Amen. Another for the same, or for one under deep ‘Melancholy and Dejection of Spirit. . (From Mr, Jenks.) O most gracious ,Lord, thou knowest our ~ frame, and: art fulk of compassion to thy 456 servants under their trouble and oppression ; look down upon us, we humbly beseech thee, with thy wonted pity, and remember the work of thy hands, our disconsolate brother. Thy wrath lies hard upon him ; and all thy waves are gone over him; thy terrors oppress his mind, and disturb fzs reason. O thou that speakest the winds and waves into obedience and calmness, settle and quiet his disecomposed thoughts; speak peace and satisfaction to his troubled mind, and give him comfort and sure confidence in the sense of thy pardon and love. Lord help his unbelief, and increase his faith. Though he walk in the valley and shadow of death, let “ thy rod and thy staff, support and protect. him.” Ig the multitude of the thoughts and sorrows thathe hath in his heart let thy comfort refresh his soul. Let in a beam of thy heavenly light, to dispel the clouds and darkness, in which his mind is involved. O direct to the means most pro- per for his help, and so bless and prosper them, that they may effectually promote Acs recovery out of this deplorable state. Incline his ears to wholesome counsels, and dispose Ais heart to receive due impressions. O gracious’ Father, pity hes frailty, forgive his sin, and tebuke his distemper, that his disquieted soul | may return to its rest." O, raise /rim up, and ae 457 show thy mercy upon fim, for the sake of Jesus Christ, our blessed Saviour and Redeemer. Amen. For the same. (From Bishop Patrick.) Preserve this thy servant, O gracious Father, from dishonouring thee and his religion, by distrusting thy power, or a goodness. Remove all troublesome imaginations from him, and give him a clear understanding of thee, and of Azmself, that no causeless fears and jealousies may ovérwhelm him, nor his heart sink within him from any sadness and dejection of spirit. Compose, we beseech thee, his disturbed thoughts; quiet his dis- ordered mind, and appease all the tumults of his soul, by a sweet sense of thy tender mer- cies, and of the love of thy Son Jesus Christ to mankind. Keep him from forming any rash conclusions concerning thy providence ; and give him so much light and judgement amid all the darkness and confusion of his thoughts, that he may not think himself for- saken by thee ; but may firmly believe, that if 458 ‘ he does the best he can, thou requirest ne more. And enable him, O Lord, to look forwards, to that region of light and glory, whither our Saviour is gone before, to prepare a place for all thy faithful servants. Strengthen his weak and feeble endeavours. Support his fainting spirit, and cause it humbly to hopein thee. Confirm and establish every good thought, desire, and purpose, which thou ~ hast wrought in Az. Make him to grow in wisdom, faith, love, and willing obedience. Conduct him hereafter so easily and steadily, peaceably and quietly, so cheerfully and securely, in thy ways, that he may glorify thee whilst he lives; and when he leaves this trou- blesome world, may resign his soul into thy merciful hands, with a pious confidence and a hope of a joyful resurrection 5 through the - merits of thy Son Jesus Christ our Lord. Amen. e A Prayer ‘hin one under Fears and Doubts concerning his spiritual Condition, or un- der perpleaing Thoughts and Scruples about his Duty. (From Mr. Kettlewell.) O etch our God, we offer up our Pade supplication to thee in behalf of this thy 459 servant, whose soul is disquieted within him by his fears and anxiety, respecting the safety of his condition. Remove from him, we entreat thee, all frightful apprehensions, all perplexing doubts and seruples about his duty. Make Aim satisfied and settled in a right un- derstanding of all thy precepts, and careful in the observance of them; and dispel, by the light of thy countenance, all that darkness which obscures fzs soul, that he may not be un- necessarily dejected, and distrustful of himself, or dishonourably jealous of thee. Deliver him from all those offences, which make him so much a stranger to peace and comfort; and cause him to place his chief satisfaction - and delight in obeying thy commandments, and in meditating on thy none ; through Jesus Christ our Lord. A Prayer for one who is disturbed with wick- ed and blasphemous Thoughts. (From Mr. Lewis.) O Lorp Gop, the Father of our spirits, to - whom all hearts are open,. and all desires known; we humbly entreat thee to succour and relieve this thy servant, who labours 460 under the burden of wicked thoughts. Let thy power and goodness be shown in healing his disordered mind. Cleanse the thoughts of his heart by the inspiration of thy Holy Spirit. Suffer them not to be defiled by any profane or blasphemous suggestions, but heal the soul of thy servant, by enabling ham to stifle and suppress all such thoughts, as tend to rob hum of his peace, or deprive him of the comforts of religion. Enable him to be of an equal and steady temper, to be mild and gentle in his behaviour, and to keep his hopes and fears within due bounds. Make jim sensible of the wise and kind reasons of these afflictions; that, if they are duly improved, they may be powerful preservatives of his soul against the prevailing sins of a licentious age; may lessen his inclinations to the enjoyments of this life, and deaden his appetite to sensual pleasure, and the perishing goods of this world ; that these afflictions may dispose him to com- passionate the sufferings of others, and make him more thoroughly feel his own infirmities, and the want of divine assistance. Open his eyes, that he may see and know the wise and © gracious dispensations of thy providence; and, by humbling himself under them; may at length be lifted up and made a partaker of that peace and joy which thou bestowest'on 461 all thy faithful servants. ‘Grant this for the sake of Jesus Christ, our only Mediator and . Redeemer. A Prayer for one who is afflicted with a.pro- fane Mistrust of Divine Truths, and blas- phemous Thoughts. (From Mr. Kettlewell.) O mosrt gracious God, in whose hand is the soul of every living creature ; protect. this thy servant; we humbly and earnestly entreat thee, against all doubts and mistrusts of thy truth, against all irreligious vice and suggestions. Never suffer them, O Lord, to weaken his faith, or to hinder him from performing his duty. Preserve him not only from. the sin, but, if it seem good to thine infinite wisdom, from the temptation and the sorrow which may attend them. But, if it be thy blessed will to continue these terrifying thoughts for /zs trial and humiliation, Lord, make fzm sensible that they will not be imputed to Aim as sin, if, 462 as soon as he perceives them, he rejects them with horror and indignation, Go oles During this trial, let him learn to depend upon thee, that s often as these. profane thoughts arise in Ais mind, he may find grace to overcome them; and. without the least in- dulgence or delay to cast theny out 5 and that he may learn to show patience under them, as under every-other affliction and trial of thy appointment, trusting’ to thy, grace to assist him, and. to - thy goodness. to deliver, him; through Jesus Christ our Saviour, Amen. . A Prayer for one under the Dread of God's Wrath and everlasting Damnation. (From Mr. Lewis.) O Aumrcuty Gop, the aid of all that, need, and the helper of all that flee to. thee for suc- cour, accept, we beseech thee, our humble supplications for this thy servant, labouring under the dismal apprehensions of thy wrath. O Lord, enter not into judgement with him; make him sensible that,.though the | wages of sin are death, the gift of God) is eternal life; that thou hatest the death of a 463 sinner, and art not willing that any should perish; that thou always punishest less than we deserve, and in’ the midst of judgement rememberest mercy. Revive his soul with a sense of thy love, and the hopes of obtaining thy pardon, and the joy of salvation; that he may be raised from this dejection, and show with gladness what thou hast done for his soul: All this we humbly beg for Jesus Christ’s sake. Amen. A Prayer for a Lunatic. (From Mr. Jenks.) O.Lorp, the only wise God, from whom we have received all the faculties of our souls; thou art holy and righteous in all thy dispen- sations, though the reason of them is frequently unknown to us. Dispel, we humbly beseech thee, if it be agreeable to thine infinite wisdom, the clouds, in which the soul of thy servant is now involved ; that he mfy regain his under- standing, and the right use of his faculties. Heal his disordered mind: settle and quiet his passions ; pacify and compose his ima-. gination. S o O prosper the means which are used for his 464 recovery.. Make him tractable in the use of remedies, and willing to comply with the ad- vice of fis friends. But if no means. can effect his cure, let him passess his soul in peace and composure, and in évery interval of reason address. his prayer to thee ; that, when his ear thly tabernacle shall be dissolved, he may rejoice in fis former inability to pursue the pleasures of the world, and be presented unto thee, pure and undefiled; through Jesus Christ our Lord. Amen. A Prayer for natural Fools, or Madmen. (From Mr. Kettlewell.) O atmicuty and most merciful Father, pity, we entreat thee, this thy unhappy crea- ture, who knows not Ais own wants, nor how to ask for thy mercies. Compassionate, O Lord, Ads infirmities, and supply his ne= cessitics. Let thy wisdom prevent those evils which he cannot foresee, or wants under- standing to remove ; but especially keep him from doing any thing that may be hurtful either to himself or others, Let Ais mind, on all occasions, be quiet and peaceable ; and, as far as /zs faculties extend, 465 exercised in piety and devout ‘meditations. O hear our cry when we call upon thee: hear us for him whois not able to pray for himself; grant jum thy fatherly care at present, and thy peace at the last; through the mediation of thy Son, our Saviour Jesus Christ. Amen. “PROPER PSALMS FOR A SICK. PERSON AT SEA. aa 1 Save me, O God, for the waters are come in, even unto my soul. 2 Iam come into deep waters, so that the floods run over me. Psalm lxix. 1, 2. 3 The floods are risen, O Lord, the floods have lift up their voice the floods lift up their waves. - 4 The waves of the sea are mighty, and rage horribly: but yet the Lord who dwell- eth in heaven, is mightier. Psalm xciii. 4, 5. _5 He maketh the storm to cease, so that the waves thereof are still. on v 466 6 Wherefore unto thée, O Lord, dol ery in my trouble: deliver me out of my distress. Psalm evii. 29, 28. Thou shalt show us wonderful things in thy righteousness, O God of our salvation : thou that art the hope of all the ends of the earth, and of them that remain in the broad sea. Psalm \xv. 5. 8 Through thee have I been holden upever since I was born; thou art he that took me out of my mother’s womb ; my praise shall always be of thee. Psalm Ixxi. 5, 6. ~ 9 I will cry unto thee, Thou art my father, my God, and the rock of ay salvation. Psalm Ixxxix. 26. 10 Withdraw not thou thy mercy from'me, O Lord; let thy lov ing-kindness and truth always preserve me. 119s 11 For’ innumerable troubles’ are come about me; my sins have takén such hold upon. me, that Tam not able to look up; yea, they are more in number than the hairs of my ped, and my heart liath failed me. _ 40% 12 O Lord, let it be thy pleasure to deliver me: make haste, O Lord, to help me. Psalm oeeti, 12,13. iT. 1 Our of the deep have I called unto thee, O Lord ; Lord, hear my voice. 2 O let thine ears consider well the voice of my complaint. Psalm cxxx. 1, 2 3 For I am helpless and poor, and my heart is wounded within me. Psalm cix. 21. 4 My heart is disquicted within me, and the fear of death is fallen upon me. 5 Fearfulness ard trembling are comeupon me, and an horrible dread hath overwhelmed me. Psalm lv. 4, 5. —6T go hence like the shadow that depart- eth, and am driven away like a grasshopper. Psalm cix. 22. 7 OGod, thou Pavesi my feolishied and my sins are not hidden from thee. Psahn xis, . 9H 468 - 8 Thou hast laid me in the lowest pit; in a place of darkness, and in the deep. 9 Thine indignation lieth hard upon me, and thou hast vexed me with all thy storms. Psalm \xxxvii. 5, 6. 10 Thou breakest me with a tempest, and my roarings are poured out like waters. Job, ix. 17. ii. 24. 11 O ‘eject me not utterly, and be not ex- ceeding wrath against thy servant. Lament. vy. 22. 12 For my soul is full of trouble, and my life draweth nigh unto hell. Psalm |xxxvii. 2. 13 I am brought into so great trouble and misery, that I go mourning all the day long. 14 For my loins are filled with a sore dis- ease, and there is no whole part in my Peet; Psalm xxxvii. 6, 7. 15 My wounds stink and are corrupt, through my foolishness. Psalm xxxyi. 5. ¢ ! 469 16 Behold, O Lord, I am in distress, my bowels are troubled, my heart is turned with- in me, for I have grievously transgressed. Lament. i. 20. 17 O remernber not the sins and offences of my youth, but according to thy mercy think thou upon me, O Lord, for thy good- ness. Psalm xxv. 6. 18 Cast me not away in the time of age; forsake me not, when my strength faileth me. Psaim \xxi. 8. 19 Take thy plague away from me: I am even consumed by the means of thy heavy hand. re ‘ 20 When thou with rebukes dost chasten © man for sin, thou makest his beauty to con- sume away, like as it were a moth fretting a garment: every man therefore is but vanity. 21 Hear my prayer, O Lord, and with thine ears consider my calling; hold not thy peace at my tears. . 22 For I am a stranger with thee, and a | sojourner, as all my fathers were. 470 23 O spare mea little, that 1 may re- cover my strength, before I go hence, and be no more seen: Psalm xxxix. 11—18. - A Prayer for a sick Seaman. O most great and glorious Lord, the “ sal- vation of all that dwell on the earth, and of them that remain in the broad sea;” under whose powerful protection we are alike secure — in every place: and without whose, providence over us, we can nowhere be in safety ; look | down, we beseech thee, upon us, thy unwor- thy servants, who are called to “ behold thy wonders in the deep,” and to perform our se- veral duties in the great waters. “ Thowart our refuge and strength, avery present help im trouble;” and therefore we fly, unto thee for succour in all our necessities. Extend thy aecustomed goodness to our. dis- tressed brother, whom thou hast been pleased to visit with the rod of affliction. “ The waves of death encompass him about, and the sorrows of hell take hold upon him.” O leave him not to himself; nor let him be A471 given over “ to a spirit of slumber” and dark-- ness; but “ open his eyes, that he may see the wondrous things of thy law,” and the ne- cessity of a speedy and sincere repentance ; so that from the sickness of his body, he may derive health-and salvation to his soul, which is the great end of all thy righteous judge- ments, and of all our afflictions. Let him seriously consider and_ reflect within himself, from this visitation, “ what a dreadful thing it is to fall, into the hands of _ the living God;” and let him hence learn, if | it shall please thee to raise him up again, to preserve a more awful sense of thy divine majesty upon his spirit, “ and; to. live more soberly, righteously, and piously in this pre- sent world.” We know, O Lord, that “‘ many are the enemies of peace,” and that “‘ the whole world lieth in wickedness :” but let him not “ fol- low a multitude, to do evil,” nor “ give his consent to the enticement of sinners;” but — being perfectly “redeemed from all vain conversation, and renewed in the spirit of his mind,” let him “ walk before thee with a per- fect heart,” and spend the residue of his days in thy faith and fear. 472 Or if thou hast determined otherwise con= cerning him, be pleased to give him sufficient grace, and strength, and time, to “ make his calling and election sure, before he go hence, and be no more seen;” revive his drooping spirits, fortify his heart, and as he decays in the outer, strengthen him in the mner man, by setting before him the hopes of a blessed immortality, ‘ as an afchor of the soul, both sure and steadfast.” Amen, A Prayer for a sick Soldier or Seaman. at O mosr mighty Lord, the fountain of health and life, strength and courage, the aid and support of all that fly unto thee for succour, with whom is no respect of persons, but every one that feareth thee (whether-he be rich or poor, learned or unlearned) is accepted by thee; we beseech thee mercifully to look down upon our brother, who is now fallen un- der the rod of thy displeasure. We know, O Lord, that all thy judge- ments are principally intended for our good in the end, by the reformation of our lives and manners; and therefore we most hum- bly beseech thee to let thy present judge- ment have that good effect upon our brother, 47S that he may lead the rest of his life as a faithful soldier of Jesus Christ, and not:con- tinue to harden his heart against all the pow- erful and repeated instances of thy mercies and judgements towards him. If thou hast designed this sickness shall terminate in his death, O be pleased to fit and prepare him for it; or if otherwise in mercy thou hast determined to spare him. O lethim not return to any of his former sinful courses, but let him always keep 1 in mind the promise which he made to thee in baptism, of renouncing the w orld, the flesh, and the devil; and which we hope,, he now “again heartily renews in this his day of visitation. We know, O Lord, that many temptations will unavoidably assault him in the state of life wherein he is engaged, and therefore we most humbly beseech thee to give him such a portion of thy blessed Spirit, as may enable him to fight with as much resolution and courage against his spiritual enemies, as the nature of his post'obliges him to do, upon just occasions, against his ternporal; ever re- membering, that the greatest of conquests 1s that which is made upon ourselves; and that no victory is so truly honourable, as that 474: which is’ obtained over ‘our vicious inclina~ tions. hos ty Wherefore give him grace, we beseech thee, O Lord, “ to abhor that which is evil, and to cleave to that which is good.” Let him re- ligiously, avoid all blasphemy and, profane- ness, all drunkenness, riot, and lasciviousness; and let him carefully follow. the rule our Kaw - yiour hath set him, \‘‘ of doing violence, to ng man, accusing no man falsely, and being. con- tent with ,his own wages;’ so that, haying “‘ put on the whole armour of God, he may be able to stand against the wiles of the devil; and whenever thou shalt be pleased to put anend to his warfare (either now or here- after), he may cheerfully resign his soul into thy hands, in these comfortable words of the apostle; “I have fought a rood fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a. crown of righteousness; which the. Lord, the righteous Judge, shall give unto all those that love ane fear him, and put,their trust in hig mercy. Amen, al ! _— ATS A Prayer to be used by a Person afflicted with a Distemper of long Continuance. _ (By Dr. Stonehouse.) O Lorp God Almighty, I am wonderfully made, and all my powers of body and mind were prodyced and-.are supported by thee. “Thou killest, and makest alive: thou wound- est; and makest whole.” ia I own an¢ reverence thine hand in my pre- sent affliction. Lacknowledge that thou art righteous in all that befalls me; for I haye sinned ; and thou chastenest me less, than my iniquities deserve: In punishment thou show- est mercy, continuest to me many comforts, prolongest my opportunities of reflection and amendment, and’ givest hope of that pardon which I so much want, and at this time ear- nestly entreat. I desire, in this poor condition of my health, to search and try my ways, and turn unto thee, O Lord, by deep humility, sincere repentance, and faith in the great Redeemer: and may the fruit of this and every aifliction be to take away sin, and make my heart bet- ter. 476 O God, if it be thy merciful will, direct me to, and prosper, some means for the removal of my disorder, that I may yet be capable of glorifying thee in my station, and, by farther endeavours for thy service upon earth, be fit- ter for immortality. Support me, gracious Lord, that my soul may not be quite cast down, and too much disquieted within me. ~ Assist me to cherish penitent, believing, serious thoughts and af- fections. Grant me such resignation to thy will, such patience and meekness towards men, as my Divine Master requireth, and as he himself manifested while he was a sufferer on earth. Forgive all the harshness and sin- fulness of my temper, and keep it from in- creasing upon me. May I learn, from what I now feel, to pity all who are sick, in pain, or otherwise afflicted, and do all in my pow- er to assist and relieve them. : If by this affliction thou intendest to bring me down to the grave, prepare me, by thy grace, for my removal hence, and entrance on the unseen, eternal state: and may all the suffering of the present life work out for me a far more exceeding and eternal weight of glory. 477 I am thankful, for any degree of ease and comfort which I have this day enjoyed. Grant me, this night, such refreshing rest, that I may be better able to discharge the duties, and bear the burthen of another day, if thou art pleased to indulge me with it. If my eyes are kept waking, may my meditations be comfortable and useful to me. Pity my weakness, merciful and heavenly Father, and hear my imperfect petitions, through our Lord Jesus Christ, who was once a man of sorrow, and is still touched with the feelings of our infirmities; to whom, as our — merciful High Priest, and powerful Inter- cessor, be glory for evermore. Amen. A Prayer to be used on the Death of a Friend. (By Mr. Merrick.) O Atmicuty Gop, who dost not willingly grieve the children of men, but in thy visita- tions rememberest mercy, teach me by thy grace to bear the loss of that dear person whom thou hast taken from me, with pa- tience and resignation, and to make aright use of the affliction which thy fatherly hand hast 478 laid upon me. Thou hast given, and thou hast taken away: blessed be thy holy name. Make me thankful, O Lord, for the comforts. and blessings which 1 still enjoy ; and sane- tify to my soul all the sufferings, which m the course of this mortal life thou shalt ap- point for me. Let the death of friends and relations help to keep me always mindful of ‘my own mortality. And grant, that by thy grace I may here apply my neat to wisdom, and may hereafter by thy mercy be received - into that everlasting kingdom, where all tears shall be wiped from all faces, and sorrow and sighing shall flee away. Hear me, O merci- ful Father, for the sake of thy Son Jesus Christ. Amen. A Prayer to be used by a Person troubled in Mind. 7 Atmicuty Gop, who beholdest with com- passion and mercy the weaknesses and frail- ties of us thy sinful creatures ; look down on mé, I beseech thee, and deliver me, if it be _thy blessed will, from the distress of mind under which Iiabour. Strengthen my judge- ment, and inform my understanding, that I may rightly know my duty ; and grant that I may act on all occasions, and-in every cir- 479 ~ cumstance of life, in the manner most ac- ceptable to thee. Pardon my secret sins and infirmities, and preserve me from all wilful neglects and offences. If thou seest it con- sistent: with thy glory, and with the everlast- ing welfare of my soul, fill me with that fer- vency of affection towards thee, and with that ~ measure of spiritual comfort and assurance, which may preserve my mind in a frame of cheerfulness and composure. But if trouble and bitterness of mind be more expedient for me, continue to me both this and all other afflictions, which thou seest most-conducive to my future happiness, and grant, that I may bear them with patience and resignation. Let thine Holy Spirit direct and support me under every trial, and enable me so to walk in thy faith and fear, that I may at last be received into thy heavenly kingdom, through ‘the merits and mediation of thy Son Jesus Christ, our blessed Lord and Saviour. Amen. A Prayer to be used by an old Person. O cractous Lerd, my maker and my pre- ‘server, I give thee thanks for the long conti- nuance which thou hast granted ime in this world, in order that I may be the better pre- 480 pared for another. Enable me by thy grace to make a right use of the time afforded me, and give mea true and deep repentance of the sins which I have committed. | Support me by thy help under the infirmities of age, keep me from covetousness, and fretfulness, and from all unreasonable fears and cares. Give me that degree of ease and health which thou seest most convenient for me; wean my affections and desires from the things of this _ life, and keep me continually prepared for death; through Jesus Christ. Amen. A Prayer fora Person condemned to die. (From Dr. Inet.) O most just and holy Lord God, who bring- est to light the hidden things of darkness, and by thy just and wise providence dost bring sin to shame and punishment; disappoint- ing the hopes of wicked men; visiting their sins upon them in this present life, that thou mayest deter others from the evil of their ways, and save their souls in the day of judge- ment; O Lord, in mercy look down upon this thy servant, who now 1s before thee to con- fess thy justice in making him a sad example to others. He with sorrow and shame con- 481 fesseth it would be just with ‘thee, should death eternal be the wages of his sins, and everlasting sorrow the recompense of fis ini- quity. Hehas, we confess, O Lord, despised thy mercy, and abused thy goodness, and has therefore no reason to expect any other than to be made an everlasting sacrifice to thy jus- tice. When thou hast by the ministry of thy word, and the interposition of thy providence, called him to repentance, he has slighted thine admonitions. O, how just therefore would it be now in thee to disregard his cry, in this day of trouble, when distress and an- - guish are come'upon him! He confesses that he hath hardened his heart, notwithstanding all thy importunities tg Aim to repent and live; that he has still gone on from one wick- edness to another, eagerly repeating the ~ works of darkness, and even hating to be re- formed; that he has notoriously broken his baptismal vows, and given encouragement to others to blaspheme our holy faith: and that on these accounts he has nothing to expect but that thou shouldest deal with him ac-~ cording to Ais sins, and reward him accord- ing to the multitude of Azs offences. But thou, O God, hast been pleased to declare that with thee is mercy and plenteous redemp- tion: that thou desirest not the death of a ; Ot “ 482 . sinner, but rather that he should repent and live. Thou hast so loved the world, that thou gavest thy only begotten Son, that whoso- ever believeth in Azm should not perish, but have everlasting life. O, let not him, whom we are now commending to thy mercy, for ever perish and be lost. Have compassion upon a miserable sinner, who owns he deserves eternally to die; and let him find mercy in his distress. Pardon, we earnestly: entreat thee, Ais wilful and hzs heedless follies, his errors, and his crying and notorious sins; par- ticularly that for which he is now todie! O Lord, thou God of mercy, who art abundant in goodness, have pity on the work of thite own hands. Bury hagsins in his grave, and, however they may rise up in this world to disgrace him, let them never rise up m the next to condemn him: and whatever he suf fers here, let ham hereafter be in the number of those whose unrighteousness:is forgiven, and whose sin is covered. -However men, -in the execution of justice, and to deter others from being guilty of the hke wickedness, may kill his body; let neither hes body nor his soul be destroyed in hell, but be deliver- ed from eternal condemnation, for the sake of Jesus Christ, who died to save ‘sinners. Amen. A A Praye of Preparation for Death. O atmicuty’ God, Maker and Jullge ofall men, have mercy upon me, thy weak and sin- ful creature; and if by thy most wise and - righteous appointment the hour of death be approaching towards me, enable me to meet it with a mind fully prepared for it, and to pass through this great and awful trial in the manner most profitable for me. O, let me not leave any thing undone, which may help to make my departure safe and happy; or to qualify me for the highest degree of thy favour that lam capable of attaining. Pardon the sins which I have committed against thee, by thought, word, and deed, and all my ne- glects of duty. Pardon the sins which I have committed against my neighbour; and if others have wronged or offended me, incline my heart freely and fully to forgive them. _ Cleanse my soul from all its corruptions, and transform it into the likeness of thy Son Jesus Christ ; that I may behold thy face and glory, and be made partaker of thy heavenly king- dom. And, O merciful Father, give me that supply of spiritual comfort, which thou seest needful for me in my present condition: And grant that, when my change comes, [ may die ee 484 with a quiet conscience, with a well-grounded _ assurance of thy favour, and a joyful hope of a blessed resurrection ; through our Lord and Saviour Jesus Christ. Amen. 485 THE MINISTRATION | OF PUBLIC BAPTISM OF INFANTS, TO BE USED IN CHURCHES. THE people are to be admonished, that it is most convenient that baptism should not be administered but upon Sundays and other holy-days, when the most number of persons come together ; as well for that the congregation there present, may testify the receiving of them that be newly baptised into the number of Christ’s church ; as also because in the Baptism of In- fants, every man present may be put in remembrance of his own profession made to ‘God in his baptism. For which cause also it is expedient that baptism be ministered in the vulgar tongue. Nevertheless (if ne- cessity so require) children may be baptised on any other day, And note, That there shall be for every male child to be baptised, two godfathers and one godmother ; and for every female, one godfather and two god- mothers, , x When there are children to be baptised, the parént shall give knowledge thereof over night, or in the morning before the beginning of morning prayer, to the Curate. And then the godfathers and godmothers, and the people with the children, must be ready at the 486 font, either immediately after the last lesson at morn- ing prayer, or else immediately after the last lesson at evening prayer, as the Curate by his discretion shal! appoint. And the Priest coming to the font (which is then to be filled with pure water), and standing there, shali say, Q. Haru this child been already baptised, or no? If they answer No, then shall the Priest proceed as follows : DEARLY beloved, forasmuch as all men are conceived and born in sin, and that our. Saviour Christ saith, none can enter into the ~ kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost; I beseech. you to, call upon God: the Father, through our Lord Jesus Christ, that of his bounteous merey he will grant thes child that thing which by nature he cannot have,. that he may be baptised with water and the Holy Ghost, and received into Christ’s holy church, and be made a lively member of the same. Then shall the Priest say : Let us pray. ALMIGHTY and everlasting God, who of thy great mercy didst save Noah and his family 487 in the ark from perishing by water, and also didst safely lead the children of Israel thy people through the Red Sea, figuring thereby thy holy baptism ; and by the baptism of thy well-beloved Son Jesus Christ in the river Jordan, didst sanctify water to the mystical washing away of sin; we beseech thee for thine infinite mercies, that thou wilt mer- cifully look upon this child ; wash him and sanctify him with the Holy Ghost, that he, being delivered from thy wrath, may be re- ceived into the ark of Christ’s church: and being steadfast in faith, joyful through hope, - and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life, there to reign with thee world without end, through Jesus Christ our Lord. Amen. ALMIGHTY and immortal-God, the aid of all that need, the helper of all that flee to thee for succour, the life of them that believe, and the resurrection of the dead; we call upon thee for this infant, that he coming to thy holy baptism, may receive remission, of his sins by spiritual regeneration. Receive him, O Lord, as thou hast promised by thy well- 488 beloved Son, saying, Ask, and ye shall have; seek, and ye shall find ; knock, and it shall be opened unto you. So give now unto us that ask; let us that seek, find; open the gate unto us that knock; that thas infant may. enjoy the everlasting benediction of thy hea- venly washing, and may come to the eternal F kingdom which thou hast promised by Christ our Lord. Amen. Then shall the Priest stand up, and shall say, Hear the words of the Gospel written by St. Mark, in the tenth chapter, at the thirteenth verse : une “ Tiny brought young children to Christ, that he should touch them; and his disciples rebuked those that brought them. But when ~ Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God asa little child, he shall not enter therein. And he took them up in his arms, put his. hands upon them, and blessed them.” 489 After the Gospel is read, the Minister shall make this - brief exhortation upon the words of the Gospel : BeLovep, ye hear in this Gospel the words of our Saviour Christ, that he commanded the children to be brought unto him ; how he blamed those that would have kept them from him: how he exhorted all men to follow their mnocency. Ye perceive how by his outward gesture and deed he declared his good will towards them; for he embraced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not, therefore, but earnestly believe, that he will likewise favourably re« ceive this present znfant; that he will em- brace him with the arms of his mercy; that he will give unto ham the blessing of eternal life, and make ham partaker of his everlasting kingdom: wherefore we being thus persuaded of the good will of our heavenly Father towards this infant, declared by his Son Jesus Christ, and nothing doubting but that he fa- vourably alloweth this charitable work of ours, in bringing this mfant to his holy baptism, let us faithfully and devoutly give thanks unto him, and say, ALMIGHTY and everlasting God, heavenly Father, we give thee humble thanks that thou 490 hast. vouchsafed to call us to the knowledge © of thy grace and faith in thee: imerease this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this infant, that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ, who liveth and reigneth with thee. and the Holy Spirit, now and | for ever. . Amen. if OY Then shall the Priest speak unto ‘the 20 ap and godmothers in this wise : 4 Dearty beloved, ye have brought this ehild here to be baptised; ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, to sanctify him with the Holy Ghost, to give hene the kingdom of heaven, and everlasting life. You have heard also, that our Lord Jesus Christ hath promised also in his Gospel, to grant all these things that ye have prayed for; which promise he for his part will most surely keep and perform. Wherefore after this promise made by Christ, thes infant must also faithfully for Azs part, promise by you that are his sureties (until he come of age to take it upon himself), that he will re- 491 nounce the devil and all his works, and con- stantly believe God’s holy word, and obedi- . ently keep his commandments. 1 demand therefore, . Dosr thou, in the name of this child, renounce the devil and all his works, the vain pomp and ‘glory of the word, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow nor be led by them? Answ. J renounce them all. Minister. Dost thou believe in God, the Father Al- mighty, Maker of heaven and earth ? And in Jesus Christ his only-begotten Son, our Lord? And that he was conceived by the Holy Ghost; born of the Virgin Mary ; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went ‘down into hell, and also did rise again the third day ; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty: and from thence shall come again, at the end of the world, to judge the quick and the dead ? And dost thou believe in the Holy Ghost; 492 the holy Catholic church; the communion of saints; the remission of sins; the resurrec- tion of the flesh; and everlasting life after death? Answ. Ali this isomnaal believe. Minister. Witt thou then be baptised in this faith ~ Answ. This is my desire. Minister. Witt thou then obediently keep God’s holy will and commandments, and walk in the same all the days of my life? Answ. I will. Then the Priest shall say, : O mERCIFUL God, grant that the old Adam _ - in this child may be so buried, that the new man may be raised up in him. Amen. Grant that all carnal affections may die in him, and that all things belonging to the Spirit may live and grow in him. Amen. Grant that he may have power and strength to have victory, and to triumph against the devil, the world, and the flesh. -Amen. ! 495 Grant that whosoever is here dedicated to ‘thee by our office and mmistry, may also be endued with heavenly virtues, and everlast- ingly rewarded, through thy mercy, O blessed Lord God, who dost live and govern all things, world without end. Amen. ALMIGHTY and everlasting God, whose most dearly beloved Son Jesus Christ, for the for- giveness of our sins, did shed out of his most precious side both water and blood, and gave“ commandment to his disciples, that they should go and teach all nations, and baptise them in the name of the Father, and of the Son, and of the Holy Ghost; regard, we beseech thee, the supplications.of thy con- gregation; sanctify this water to thy mystical washing away of sin; and grant that thas child now to be baptised therein, may receive the’ fulness of thy grace, and ever remain in the number of thy faithful and elect children ; through Jesus Christ our Lord. Amen. Then the Priest shall take the Child into his hands, and shall say to the godfathers and godmothers, Name this child. And then naming it after them (if they shall certify him 494 that the Child may well endure it), he shall dip it in the water discreetly and warily, saying, N., I baptise thee in the name of the Father, and of the Son, and of the ers Ghost. Amen. But if they certify that the Child is weak, it shall suffice to pour water upon it, saying the aforesaid words, N., I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall the Priest say, | We receive this child into the congregation of Christ’s flock,* and do sign him with the sign of the cross, in. token’ that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against. sin, the world, and the devil, and to continue Christ’s faithful soldier and servant unto his life's end. Amen. Then shall the Priest say, SEEING now, dearly beloved brethren, that this child is regenerate and grafted into the * Here the Priest shall make a cross upon.the child’s fore- head. A905 } body of Christ’s church, let: us’ give thanks unto Almighty God: for these benefits, and with one accord make our prayers unto him, that this child may lead the rest of has life according to this beginning. ; Then shall be said, all kneeling ; Our Father, which art in heaven; Hallowed be thy name: Thy kingdom come. Thy will be done in earth as it isin heaven. Give us this day our daily bread And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation, but deliver us from evil. Amen. * y Then shall the Priest say, | We yield, thee hearty thanks, most merciful Father, that it hath pleased thee to regene- rate this infant with thy Holy Spirit ; to re- ceive him for thine own child by adoption, and. to ihcorporate /m into thy holy church. And we humbly beseech thee to.grant, that he, being dead unto sin, and living unto right- eousness, and being buried with Christ in his death, may crucify the old,man, and utterly abolish the whole body of sin: and that as he is made. partaker of the death of thy Son 496 Oe ‘ he may also be partaker of his resurrection; so that finally, with the residue of thy holy church, he may be an inheritor of thine ever- lasting kingdem, through Christ our Lord. Amen. ~ Then, all standing up, the Priest shall say to the god- fathers and godmothers this exhortation following: Forasmucu as this child hath promised by you his sureties to renounce the devil and all his works, to believe in God, and to serve Him; ye must remember that it is your parts and duties to see that this enfant be taught, so soon as he shall be able to learn, what a so- lemn vow, promise, and profession, he hath here | made by you. And that he may know these things the better, ye shall call upon him to hear sermons ; and chiefly ye provide that he may learn the Creed, the Lord’s Prayer, and the Ten Commandments, in the vulgar tongue, and all other things which a Christ- ian ought to know and believe to his soul’s — health; and that this child may be virtuously brought up to lead a godly and Christian life; remembering always, that baptism doth re- present unto us our profession; which is, to ' follow the example of our Saviour Christ, and to be made like unto him; that as he died, and rose again, for us; so should we, who are 407 baptised, die from sin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceed- ing in all virtue and godliness of living. Then shall he add, and say; Ye are to take care that this child be brought to the bishop, to be confirmed by him, so soon as he can say the Creed, the Lord’s Prayer, and the Ten Commandments, in the vulgar tongue, and be further instructed in the Church Catechism set forth for that pur- pose. - Ir is certain by God’s word, that children which are bap- tised, dying before they commit actual sin, are undoubtedly saved, oo To take away all scruple concerning the use of the sign of the cross in baptism; the true explication thereof, and the just reasons for the retaining of it, may be seen in the XXXth Canon, first published in the year MDCIV, 2X. 498 t ‘THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN cy IN HOUSES, Tue Curate of the parish shall often admonish the people, that they defer not the Baptism of their Child- ren longer than the first or second Sunday next after their birth, or other holy-day falling between, unless upon a great and reasonable cause, to be approved by - the Curate. And also they shall warn them, that without like great cause andnecessity, they procure not their Child- ren to be baptised at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion: a . First; let the minister of the parish (or, in his ab- sence, any other lawful Minister that can be procured). with them that are present, call upon God, and say the Lord’s Prayer, and so many of the collects appointed to be said before in the form of Public Baptism, as the time and present exigence will suffer. And then, the. Child being named by some one that is present, the Minister shall pour water upen it, saying these words; N., I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost, Amen. 499 Then, all kneeling down, the Minister shall give thanks unto God, saying; We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regene- rate this infant with thy Holy Spirit: to re- ceive him for thine own child by adoption, and to incorporate him into thy holy church, And we humbly beseech thee to grant, that as he is now made partaker of the death of thy Son, so he may be also of his resurrec- tion; and that finally, with the residue of thy saints, he may inherit thine everlasting kmg- dom, through the same. thy Son Jesus Christ our Lord. Amen. And let them not doubt but that the Child, so bap- tised, is lawfully and sufficiently baptised, and ought not to be baptised again. Yet, nevertheless, if the Child which is after this sort baptised, do afterwards live, it is expedient that it be brought into the church, to the intent that if the Minister of the same parish did himself baptise that Child, the congregation may be certified of the true form of Pg et by him privately before used. ~ THE END, Printed by S. Hamilton, Weybridge, BOOKS BY W. PALEY, D. D. PRINTED FOR J. FAULDER. Tue Prirncipt—es or Morat AND POLITICAL PHiLo- soPHY, 2 vols. 8vo. boards 14s, | A View oF THE EvIDENCEs OF CHRISTIANITY, 2 vols. 8vo. in boards 12s. Hor# PAvLInNe; or, THE TRUTH OF THE SCRIPTURE History or Saint Pau, evinced by a Comparison of the Epistles which bear his Name, with the Acts of the Apostles, and with one another. 8vo. 7s. * NaTurRAL’THEOLOGY; oR, EvVIDENCEs OF THE ExisT- ENCE AND ATTRIBUTES OF THE DeiTy. Collected from the Appearances of Nature. 8vo. boards 9s. '.Tue CLERGYMAN’s CoMPANION IN VISITING THE Sick. Crown 8vo. boards 4s. 6d. THE Younc CHRISTIAN INsTRUCTED IN READING, AND IN THE PRINCIPLEs OF RELIGion. Compiled for the Use of the Sunday Schools at Carlisle. Sewed 8d. Date Due tt i; t | aes il a / ' % ; bo. ‘ FORM 335 45M 10-41 ‘ y \ % - * 4 iv v s Div.§. 208.1 P158W v.8 vu UH