Knowledge and Practice, Part 2 · Chapter 19
CHAP. XIX. Directions to the Healthy and to the Sick.
LET ſuch as enjoy health of body, the right uſe of their underſtandings, entireneſſe of limbs and ſenſes, humbly bleſſe God for ſo great a mercy. Few people value their health enough. 'Tis an ancient ſaying, He that is in health, is rich, and knowes it not. Want would teach us the worth of mercies. Let ſuch therefore often call to mind and conſider how many diſtracted, diſeaſed, maimed, deformed people there are in the world, and 'tis Gods peculiar mercy that they are not ſuch, or worſe. Let this conſideration make them very humble and thankful: Let them be often lifting up their hearts to the Lord, and ſaying, with holy David, What ſhall I render to the Lord for all his Benefits towards me? Pſal. 116.12. Bleſs the Lord O my ſoul, and all that is within me bleſſe his holy Name. Bleſſe the Lord O my ſoul, and forget not all his benefits, Pſal. 103.1, 2. Not unto us O Lord, not unto us, but unto thy Name give glory, Pſal. 115.1. And let their main care be in time of health to work out their Salvation, to ſecure their ſtate in Grace, and their title to Glory, and to lay a good foundation againſt the time of ſickneſs. 'Tis ſad, exceeding ſad, when a dying perſon is then to be inſtructed in thoſe Graces, he ſhould now exerciſe. He that prepares not for death before his laſt ſickneſs, (as one ſaies well) is like him that begins to ſtudy Philoſophy when he is going to diſpute publickly in the faculty. In health, while a man has a right and ſteady uſe of his reaſon, before the Acts of his underſtanding are diſturbed with pain, or his mind clouded, or his heart annoyed with fear and amazement, he ſhould apply himſelf to learn this great Art and Skill, how to die well. Let the following Directions therefore that are given to the ſick, be carefully minded and regarded by them that are in health. To turn to God in health, to ſeek reconciliation with him in and through Chriſt, to devote and conſecrate our hearts then to him, to walk in a ſteady courſe of ſincere obedience before him, and to do all this out of judgment and choice, out of love to God, and a deſire to pleaſe him, before death ſeem to make any neer approach unto us, will be a huge argument of ſincerity, and a great foundation of comfort when ſickneſs attaches us. Whereas they that are negligent and careleſſe of theſe things, muſt needs run themſelves upon ſuch deſperate hazards and ſuch great incertainties, that a wiſe and conſidering man would not for all the world be in their condition.
Directions to the Sick.
There is hardly any thing wherein a Miniſter is at a greater loſſe, than what to ſay to ſick perſons: the condition of moſt being ſuch, that they need a ſerious awakening and rouzing out of the deep ſleep of carnal ſecurity, and to be made ſenſible of the great danger they are in, as to their everlaſting ſtate. But while we do this, the ſick party and thoſe that attend, are apt to think we go about to drive them to deſpair, not underſtanding the true nature thereof: For to deſpair, (I mean, utterly and finally) is this; when a man ſhall conclude that his ſins are greater than cna be forgiven, that God is irreconcileable to him, and therefore 'tis in vain to ſet himſelf to repent, or humble his ſoul, or turn from his ſins, but (ſeeing his condition is deſperate) reſolves to go on in his former courſe, to enjoy the pleaſures of ſin here, while he may have them, ſeeing when this life is done, nothing remaines for him but certain damnation: Such a man as this may be truly ſaid to deſpair. But for any perſon to be ſo awakened, as to ſee himſelf for the preſent in a loſt condition; and under the wrath and curſe of God by reaſon of his ſins, to ſee his own utter inability to help himſelf, to be enquiring and earneſtly ſollicitous what he muſt do to be ſaved, to have his heart full of doubts and fears and troubles, concerning the ſtate of his ſoul; this is ſuch a deſpair as is uſually the forerunner of a ſaving converſion. And therefore for people that have ſpent their time in ſin and vanity, in ignorance and worldlineſſe, in living to themſelves, and to the fleſh, and have never felt any work of Grace upon their hearts, nor ever have been truly humbled under an apprehenſion of the evil and danger of their ſins; to expect a Miniſter ſhould ſpeak comfort to them, is to deſire to be ſooth'd and flattered to their own deſtruction.
The Directions therefore I think needful for ſick perſons are theſe following.
I. Let them conſider that no ſickneſſe, diſeaſe, or diſtemper of body comes by chance, but by the wiſe and orderly guidance of the hand of God; that 'tis his meſſenger, and ſent by him unto them. And therefore let them hear the rod, and who hath appointed it, Micah 6.9.
II. Let them ſet themſelves before the Tribunal of Chriſt, before whom they may (for ought they know) ſhortly appear. And let them conſider, he is a Judge that cannot be deceived, nor will be mocked: That he is just as well as merciful, righteous as well as gracious, and all their ſins original and actual, of omiſsion, of commiſsion, againſt the Law and againſt the Goſpel, againſt mercies, againſt judgments, againſt promiſes and vowes of better obedience, all their ſinfull thoughts, and ſinfull affections and motions of their hearts; all their ſinful words and ſinfull actions, with the ſeveral aggravations of all theſe, are known unto him; yea, their ſecreteſt ſins are ſet in the light of his countenance.
III. Let them ſeriouſly examine themſelves, and put theſe ſix queſtions home to their Conſciences.
Firſt, What abiding ſenſe they have had upon their hearts (in the whole courſe of their lives) of their own vileneſſe and wretchedneſſe by nature, the odiouſneſſe and defilement of their ſins, their juſt deſert of wrath, their natural impotency and inability to good, their proneneſſe to evil? Whether they have ever been deeply ſenſible of the darkneſſe of their minds, ſtubbornneſſe of their wils, deceitfulneſſe of their hearts, inordinateneſſe of their affections, ſinfulneſſe of their practiſe? If they have, what effects has the conſideration of theſe things produced? what ſorrow, what fear has been ſtirred in them? What courſe has it put them upon for remedy? What induſtry have they uſed, what pains have they taken to be delivered out of this miſerable eſtate? Let their Conſciences have liberty to ſpeak freely to them, and to tell them the truth, whether ever they have been affected (in any conſiderable degree) with theſe things or no.
Secondly, Whether they ever rightly apprehended what are the conditions of the new Covenant, the Covenant of Grace. Moſt will grant Repentance towards God, and Faith in our Lord Jeſus Chriſt are neceſsary to ſalvation; but then their apprehenſions and conceptions are different from, and inconſiſtent with the nature of theſe Graces. There is a great deal of danger in miſtaking about theſe things. Therefore let them ask themſelves ſeriouſly, whether they do indeed underſtand that true repentance follows upon a clear and full conviction of the evil, odiouſneſſe, and filthineſſe of ſin, as that which is contrary to Gods holy Nature, and is flat rebellion againſt his Lawes and Authority, as that which defaces his Image, depraves, defiles, pollutes the ſoul; weakens its powers, diſenables it for holy operations, and conforms it to the Image of Satan. Whether they rightly apprehend the danger, deſert, and miſchievous effects and conſequents of ſin; how it expoſes the ſinner to judgments ſpirituall, temporal, and eternal. Whether ever they apprehended their own deep guiltineſs both of Original, and a huge number of actual ſins? Whether there ever has been wrought in them any deep contrition and hearty ſorrow for their ſins; and that upon Goſpel-grounds becauſe they have ſo exceedingly diſhonoured God, pierced our dear Lord and Saviour, grieved the holy Spirit, brought a ſtain and defilement upon their ſoules, and rendred themſelves juſtly liable to the wrath and curſe of God? Whether their hearts have been wrought to a hatred and loathing of ſin, and to a forſaking of every known ſin; and are now really turned unto God? Whether they have cleerly and without guile of ſpirit confeſſed & bewailed their ſins unto God; their particular known ſins particularly, and all ſecret, undiſcovered, unknown ſins with a general confeſſion? And here that the ſick perſon may the better examine himſelf, and awaken his Conſcience, and may underſtand (in ſome meaſure) the number of his ſins, the ſeveral kinds of them, and the various waies of offending God; let him conſider and ponder ſeriouſly of the duties commanded and ſins forbidden in the Law or ten Commandments; and the ſpecial ſins againſt the Goſpel: For the more particular his repentance is, the more pungent and afflictive it will be, and ſo the more ſincere and effectual.
Of the duties commanded and ſins forbidden in the Law or ten Commandments.
The firſt Commandment requireth us to own and acknowledge Jehovah to be the only true God, and our God, and to adore, worſhip and glorifie him accordingly.
The ſins againſt this Commandment are,
1. Atheiſm; not believing there is a God; or ſo living as if there were no God in the world to be obeyed and worſhipped. 2. Idolatry, in having or worſhipping more Gods than one; or any with or in ſtead of the true God: praying, or giving any religious worſhip to Saints, Angels, or any other Creature. 3. All compacts, and conſulting with the Devil; all reſorting to Witches and Conjurers, which is in effect to go to the Devil himſelf. 4. Making men the Lords of our Faith & Conſciences. 5. Ignorance, miſapprehenſions, misbelief concerning God; not labouring after the true knowledge of God, nor endeavouring to underſtand aright his nature, properties, and works. 6. Infidelity, not believing his word, or not believing it effectually & practically ſo as to live according to our belief; not beleeving his threatnings ſo as to be afraid of them; nor his promiſes ſo as to be invited by them unto obedience, and newneſſe of life. 7. Diffidence and diſtruſt of his care and providence; not depending on him for the ſupply of our wants: not looking up to him for a bleſſing on our lawful endeavours; tempting him by uſing unlawful means, in ſtead of waiting his leiſure: Creature-confidence, truſting in wit, wealth, friends, &c. and thereby withdrawing our hearts and dependance from God. 8. Want of love to God: Not cleaving to him with a fervent love, apprehending him the chief good; not loving him for his own infinite excellencies, and for his goodneſſe to us; not loving him with all our affections and might; but loving our ſelves, our pleaſures, or profits, or credit before him; inordinate ſetting our minds and affections on other things beſides God. 9. Want of zeal and forwardneſſe to promote his Glory: Lukewarmneſſe, indifferency in the things of God; not ſorrowing for thoſe raigning ſins whereby his honour is eclipſed. 10. Not fearing God ſo as to keep from any wilful offending of him; timorouſneſſe, fearing man more than God, by committing ſin to ſhun ſome outward ſuffering. 11. Not rejoycing in God, nor in his waies and Worſhip; counting his waies grievous and burdenſom: Apoſtatizing from him, forſaking his Worſhip and Service. 12. Preſuming groundleſſely on his mercy, while we go on in any wilful ſin; or deſpairing of it, ſo, as to neglect duty. 13. Unthankfulneſſe for thoſe great mercies he hath ſo freely beſtowed upon us; not acknowledging them, or letting them ſlip by, without any regard or notice; being too apt to aſcribe Gods bleſſings to our deſerts or endeavours; ſacrificing to our own net, to our own wit or parts, not aſcribing all Glory to God. 14. Inſenſibleneſſe under his judgments, or diſcontent at his diſpenſations; Impatience under his Fatherly chaſtiſements; not accepting the puniſhment of our iniquities without murmuring or repining; not amending by his corrections, but either fainting, deſpairing, and charging God fooliſhly. 15. Not yeelding ſuch ſincere and univerſal obedience to him as we ought both in heart and life. 16. Not having a high and an adoring eſteem of God, not demeaning our ſelves humbly before him, according as our vileneſſe and his infinite ſurpaſſing excellencies do require.
The ſecond Commandment ſhews the manner how the true God muſt be worſhipped, and requires the obſerving and keeping pure & entire all ſuch religious Worſhip and Ordinances as he hath appointed in his Word. Inward Idolatry is oppoſed to the firſt Commandment, outward to this. The true God is to be worſhipped only in that way that he himſelf hath appointed: Therefore Idolatrous and ſuperſtitious Worſhippers of him, he cals haters of him; and expreſſes a very fervent zeal for his own Worſhip, and a revengefull indignation againſt all falſe Worſhip as being ſpiritual whoredom.
The ſins againſt this Commandment are, 1. All will-worſhip, ſuperſtition or corrupting the Ordinances of God by mans inventions. 2. Making any Images for a religious uſe either of the true God or of falſe. 3. Making any repreſentation of God; of all, or any of the Three Perſons in the Trinity; either inwardly in our minds, or outwardly in any kind of Image or likeneſſe of any creature whatſoever; or worſhipping of it, or God in it and by it. 4. Worſhipping of God any way not agreeable to his Nature, and not warranted by his Word; which requires he ſhould be worſhipped in Spirit and Truth, with uprightneſſe and ſincerity; he being a ſpiritual and moſt pure Being, without any viſible form or ſhape: Therefore all formality, unſpiritualneſſe, and meer bodily Worſhip is that which he cannot away with.
The third Commandment requires we ſhould honour and reverence the moſt holy and glorious Name of God; and that all his Titles, Attributes, Ordinances, or whatever elſe he is pleaſ'd to make known himſelf by, be holily and reverently uſed by us. This Commandment ſeems to have regard principally to that which we call the common Worſhip of God, i. e. the right carriage of our ſelves for his honour in all the common affairs of our life (as well as in the exerciſes of Religion) ſo far forth as we have any thing to do with him therein.
The ſins againſt this Commandment are, 1. Light & irreverent uſing & naming the name of God, Deut. 28.58. Not fearing this glorious and fearful Name, the Lord thy God. 2. Cuſtomary ſwearing, and in ordinary communication. 3. Swearing falſly, or perjury, not ſwearing in truth, judgment and righteouſneſſe, Jer. 4.2. when lawfully called thereunto. 4. Blaſpheming. 5. Curſing. 6. Charms and Exorciſms. 7. Prophane jeſting on Scripture. 8. Unlawful and unwarrantable vowes. 9. Calling on God with our lips, when our hearts are far from him.
The fourth Commandment requires the keeping holy to God ſuch ſet time as he hath appointed in his Word; expreſly one whole day in ſeven to be a Sabbath unto the Lord.
The ſins againſt this Commandment are, 1. Not preparing for it by taking care ſo to diſpatch and diſpoſe our worldly buſineſſes, that we may be more free and fit for the duties of the day. 2. Not reſting from worldly employments and ſervile works; excepting neceſſary and charitable offices to men and beaſts, to our ſelves or others. 3. Neglect of, or a careleſſe heartleſſe performance of the private and publick duties that concern the ſanctification of it. 4. Being weary of the Sabbath, not delighting in it, nor the duties of it, but wiſhing it were gone. 3. Prophaning the day by Idleneſſe, vain thoughts, worldly diſcourſe, making it a day of carnal reſt, of feaſting, jollity, immoderate eating and drinking; viſiting, a day of ſports and recreations, which alienate the mind more from God than the ordinary labours of our callings. 6. Not taking care that thoſe under our charge do ſanctifie the day and keep it holy to the Lord, but by our careleſſeneſſe, or connivance, and ill example encouraging them in the prophanation of it.
So much of the duties commanded and ſins forbidden in the firſt Table.
The ſecond Table enjoyns the duties of Charity and Juſtice towards our Neighbour. Againſt this we ſin, when we do not love our neighbours with ſuch a true unfeigned love as our ſelves, when we do not ſo deal with them, as we deſire they ſhould deal with us.
The fifth Commandment requires the giving of that honour and performing thoſe duties which belong to every one in their ſeveral places, and which we mutually owe in our ſeveral relations, as Inferiours, Superiours, Equals. By Father and Mother are meant, not only natural Parents, but all Superiours in age and gifts, and eſpecially ſuch as by Gods Ordinance are over us in place of authority, whether in Family, Church, or Commonwealth.
The Sins of Inferiours againſt Superiours, are, 1. Not paying them due reverence in heart, word and behaviour. 2. The envying at, contemning of, or rebelling againſt, their perſons, places, lawful commands, counſels, or corrections. 3 Not praying for them, not imitating their Graces and vertues, 4. Curſing, mocking, and all ſuch ſcandalous and refractory carriage towards them.
The ſins of Superiours are, 1. Neglecting the duties of their reſpective places. 2. Seeking themſelves and their own Glory. 3. Commanding things unlawful. 4. Counſelling, encouraging or favouring that which is evil; and diſcouraging that which is good. 5. Undue correction. 6. Diſhonouring themſelves, and leſſening their Authority, either by too rigorous, or too remiſſe a behaviour.
The ſins of Equals, are undervaluing the worth, envying the gifts, grieving at the advancement, or proſperity, or eſteem one of another; and uſurping preheminence one over another.
The ſixth Commandment requires all lawfull endeavours to preſerve our own life, and the life of others.
The ſins againſt this Commandment are, 1. Murder. 2. Striking, maiming or hurting the body of our neighbour. 3. Sinful unadviſed anger. 4. Hatred, envy, deſire of revenge. 5. Railing, reviling, contumelious ſpeeches, quarrelling, threatning, ſcorning, and provoking. 6. Sowing ſtrife and contention among neighbours. 7. Drunkenneſſe, ſurfetting, uncleanneſſe, or drawing any to thoſe vices which are ſins againſt the body, and may bring diſeaſes and death. 8. Inordinate paſſions, worldly grief, immoderate carking and caring, or whatever elſe tends to the deſtruction of the life of man.
The ſeventh Commandment requires chaſtity of body, mind, affections, words and behaviour; and the preſervation of it in our ſelves and others. It forbideth, 1. Lodging, or entertaining in our minds unclean thoughts and fancying unclean matters with delight. 2. Unclean deſires, affections, and luſts, though they come not into act, which is the adultery of the heart. 3. Wanton looks. 4. Not ſhutting our eares againſt unclean talk. 5. Filthy diſcourſe. 6. All unclean acts, and ſinful pollutions. 7. Idleneſſe, intemperance, and pampering the body. 8. Wanton immodeſt attiring. 9. Light behaviour, and ſociety with light perſons. 10. Laſcivious geſtures, revellings, dancings, plaies, pictures, amorous books, ſongs, or whatever elſe tends to foment the fleſhly concupiſcence, which we ought to labour by all good means to quench and ſuppreſſe.
The eighth Commandment requires the lawful procuring, and furthering the wealth and outward eſtate of our ſelves and others. It forbids, 1. Violent taking or withholding from our neighbour what juſtly belongs unto him. 2. Fraudulent dealing, falſe weights and meaſures, over-reaching in contracts. 3. Unfaithfulneſſe in matters of truſt. 4. Covetouſneſſe, and inordinate love of money. 5. Diſcontent at our own eſtates, diſtruſt of Gods Providence. 6. Not paying what we borrow, and what is juſtly due from us, if we be able. 7. Exaction, extortion, oppreſſion, and not making reſtitution of ill gotten goods where there is ability.
The ninth Commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbours good names; eſpecially in witneſſe-bearing. It forbids. 1. Giving falſe evidence, and ſuborning falſe witneſſe, and all forgery. 2. Wittingly appearing and pleading for an evil cauſe, outfacing, and overbearing the truth. 3. Credulity, ſiniſter ſuſpitions, raſh belief, a ready liſtning to tale-bearers; receiving and countenancing ill reports, that tend to the defaming of others; miſconſtruing intentions, words and actions; and interpreting doubtful matters in the worſt ſenſe. 4. Lying, ſpeaking untruth of any man; a readineſſe to ſpeak ill, and ſpread the faults of others, when it does no way concern us, nor is like to benefit others. Slandering, raiſing falſe rumours, backbiting, detracting, talebearing, whiſpering ſcoffing, reviling, raſh, harſh, and partiall cenſuring, and uncharitable judging. 5. Speaking too highly, or too meanly of our ſelves or others. 6. Undue ſilence, when we ought and may defend the innocency of our neighbour.
The tenth Commandment requires purity and integrity of thoughts, deſires, and wiſhes, contentment with our own eſtate and condition, and the portion God hath given us, and a right, charitable, well-wiſhing frame of ſpirit towards our neighbour, and all that is his. The ſins againſt this Commandment are, 1. Diſcontent with our own eſtate. 2. Having and harbouring in our minds evil fancies, roving and ranging luſts, and covetings of that which is our neighbours, ariſing from our corrupted natures, and accompanied with delight and pleaſure, though our wils do not conſent to the accompliſhing of them. Before in the other Commandments, the deed was condemned that was hurtful and injurious to our neighbour, as alſo the ſetled will and reſolved determination to act it; but here evil thoughts and ſtirrings in the ſoul, the firſt bublings of concupiſcence, the very deſire and luſt, and looſe hankering after any thing that is our neighbours is forbidden, though there be no full conſent given thereto. 3. Envying and grieving at the good of our neighbour, and rejoycing at his ſufferings. 4. All inordinate motions, affections, and deſires of heart after any thing that is his. 5. Not endeavouring to ſuppreſſe evil thoughts and the firſt motions to ſin; but favouring and entertaining them, rouling them with delight in our minds; not labouring to keep our hearts with all diligence and to ſubdue luſt and concupiſcence, which is the root and fountain of all ſin and wickedneſſe.
The ſins againſt the Goſpel are reducible to theſe two Heads.
Unbelief.
Impenitency.
Unbelief hath ſeveral degrees.
I. Not labouring to acquaint our ſelves with the Hiſtory of the Goſpel, nor with the duties, promiſes and priviledges thereof, though it contains the beſt glad-tidings and of the greateſt conſequence to us that can be imagined.
II. Not aſſenting to it ſo firmly as we ſhould, but being apt to be carried about with every wind of Doctrine, with any new erroneous phanſie, and ſo to have our minds corrupted from the ſimplicity that is in Chriſt, and to prove unſound in the Faith.
III. Not ſo loving, eſteeming and highly valuing of it, as we ſhould; not ſufficiently admiring that miracle of Divine bounty, wherein the love of God was ſo wonderfully manifeſted towards us, in ſending his only begotten ſonne into the world, that we might live through him.
IV. Making light of Chriſt, and undervaluing the great love of our bleſſed Redeemer, treading under foot the Merits of the Sonne of G…d, and prophaning the blood of the Covenant, and thereby labouring to render Chriſts paſſion of none effect; not counting all things loſſe and dung in compariſon of the excellency of the knowledge of Chriſt Jeſus our Lord; not counting him all in all, not rejoycing, and glorying in him, and him crucified, by whom alone we receive atonement; not eſteeming his favour and loving kindneſſe better than life it ſelf.
V. Not living by Faith in all eſtates and conditions, not embracing the promiſes of the Goſpel, with ſo much readineſſe, and adhering to them with ſo much ſtedfaſtneſſe, as the excellency and certainty of them does require; not improving nor applying this rich treaſure of Goſpel-promiſes, unto the various occaſions of this temporal life; not looking upon them as our Heritage, and eſteeming them the joy of our hearts.
VI. Being apt to rely on our own righteouſneſſe, our own ſervices or Graces; and thereby endeavouring (as much as in us lies) to deprive Chriſt of his Saviourſhip.
VII. Not owning Chriſt in all his offices, not being willing to accept of him, as well for our Lord as our Saviour; for our Prophet to guide us, as well as for our Prieſt to make atonement for us; not being willing to be obedient to his Lawes and Precepts; to be ſanctified by his Grace and holy Spirit, as well as to be ſaved by his merits; & this heart of unbelief does prove many times a root of apoſtacy, and departure from the living God.
The ſecond ſin againſt the Goſpel is Impenitency, which hath ſeveral degrees alſo. I. When notwithſtanding God hath in ſome meaſure diſcovered to us our miſerable, and loſt condition by reaſon of the Covenant of works, (which admitted of no repentance) we have not yet humbled our ſelves in any proportion to the multitude and greatneſſe of our ſins, though the Goſpel and Covenant of Grace call us to it, and require it of us, as that without which we are not to expect pardon.
II. Not being inquiſitive after our ſins, nor endeavouring to examine and find out our particular failings, but rather to hide and excuſe them.
III. Not being humbled and grieved for them, conſidering the great injuſtice, folly, unkindneſſe we have expreſſed by them.
IV. Not reſolving and ſtriving againſt them, not improving advantages for the avoiding and ſubduing of them.
V. Refuſing to repent, though God vouchſafe time and means, hardning the heart by a cuſtome and delight in ſin, being prone to maintain, juſtifie, or extenuate ſin.
And thus much of the ſins againſt the Law and againſt the Goſpel. Upon theſe Heads not only ſick perſons, but ſuch as are in health alſo ſhould examine themſelves, when they intend more ſolemnly to humble their ſoules before the Lord. And they may have further helps herein from Dr, Wilkins's diſcourſe concerning the gift of prayer.
When ſick perſons therefore have advanced thus far, let them then in the next place ask themſelves,
Thirdly, Whether they do indeed rightly underſtand and firmly believe the hiſtory of the Goſpel? who Chriſt was? what manner of perſon? what were his Offices? what he did and ſuffered? for what ends and purpoſes he came into the world? Whether they underſtand that he came, not only to ſave and deliver from Hell, and everlaſting puniſhment, but alſo to deſtroy ſin, undo the works of the Devil, to crucifie and ſubdue our luſts, mortifie our earthly members, turn us from darkneſs to light, to illuminate our mind, to give repentance, to work Faith, to make us alive to God, to enable us to ſerve him in righteouſneſs and holineſſe, to recover Gods intereſt in us, and to bring us back to him again: And let them conſider how their hearts have been affected with theſe things.
Fourthly, Whether they have, and how long they have in truth and ſincerity applied themſelves to Chriſt, to receive from him theſe great and glorious benefits? namely, to have their pardon procured by his Merits and interceſſion, to have a ſupply of all Grace from him, and their natures ſanctified? Whether they have ſought to him as to a Phyſitian, to heal their ſoules, and rid them of their diſtempers? Whether they have accepted him as their Prophet to guide them, as their Lord and King to govern them, as well as their Priest to make atonement for them? Whether they do not believe in him and trust in him groundleſſely and preſumptuouſly (as carnal people do) only to be delivered and freed from Hell and wrath to come, without yielding up their hearts in ſincere obedience to him, deſiring unfeignedly to be guided and governed by his holy Spirit, and to be ſanctified by his Grace.
Fifthly, Whether they have received power and ſtrength from Chriſt by the effectuall operation of his holy Spirit to mortifie the old man, (the old Adamical nature) to crucifie the fleſh, with its affections and luſts, to fight with, and to ſubdue pride, earthly-mindedneſs, ſenſuality, ſelf-love, malice, envy, and other vile affections; ſo that they are not under the dominion of ſin, but of grace? Whether they have put on the new man, and have a new nature wrought in them, which conſiſts in knowledge, righteouſneſſe, and true holineſs? Whoever is in Christ is a new creature, old things are past away, 2 Cor. 5.17. And whoever has not the Spirit of Chriſt is none of his. Rom. 8.9. They that are after the fleſh do mind the things of the fleſh, but they that are after the Spirit, the things of the Spirit, V. 5. To be carnally minded is death, but to be ſpiritually minded is life and peace, V. 6. Let them conſider therefore whether ever they found a powerful work of Grace upon their hearts? whether the Spirit of Chriſt dwell in them? whether his Law be written in their hearts? whether his Glory be their end? whether indeed they are alive unto God? what ſtrength they have for active and paſſive duties? whether the Word be their delight? whether they pray fervently? delight in communion with God, in his waies and Worſhip? whether they obey him ſincerely, and walk humbly before him? whether they bear afflictions patiently, ſuffer reproaches joyfully?
Sixthly. Whether they have for any conſiderable time made Religion the great buſineſſe of their lives; apprehending the chief happineſſe of man to conſiſt in reconciliation with God pardon of ſin, in a gracious frame of heart, in communion with God, and a faithful ſerving of him? whether they have ſet their affections on things above, have had their converſation in Heaven, have preſſed earneſtly after the Glory of the other world, have laid hold on eternal life, have been treaſuring up for eternity, have improved their Talents for God, have been ſerviceable to him in their generation.
If their Conſciences (upon a ſerious ſearch) can bear witneſſe that (through Grace) it has been thus (in ſome good meaſure) with them, then they have great reaſon to encourage their hearts in the Lord, and to awaken all the powers of their ſoules to bleſſe his holy Name for working ſo gracious a frame of heart in them. And let them ſtill ſeek to the ſame fountain of Grace, that he would pleaſe to perfect holineſſe more and more in them, till he bring them into the City of the living God, the Heavenly Jeruſalem, to an innumerable company of Angels, to the general Aſſembly and Church of the firſt-born, to the ſpirits of juſt men made perfect, and to Jeſus the Mediatour of the new Covenant, Heb. 12.22.
But if the caſe has not been thus (in any conſiderable degree and meaſure) with them, but upon a ſerious ſearch they find they have been ignorant and miſtaken about, or too negligent and careleſſe of the great things that concern their ſalvation, then let them bewail their ſad condition, and cry mightily to God to give them his holy Spirit, to enlighten their minds, to convince them throughly of their ſins, of the danger, folly, and pollution of them; to give them a heart to repent in good earneſt; to beſtow upon them a broken and a contrite Spirit; to diſſolve their ſtony hearts into that Godly ſorrow which worketh repentance to ſalvation, never to be repented of, and which bringeth forth fruits meet for repentance; to diſcover to them their great need of a Saviour; to draw their ſoules effectually unto him, that they may cloſe with him ſincerely and reſolvedly for thoſe ends and purpoſes for which he came into the world; namely, to procure our pardon by his Merits, and to ſanctifie our natures by his Grace and holy Spirit; to mortifie our corruptions, to deliver us from Satans power, and to bring us back again unto God. And for the better information of their minds in the things they ſhould know and believe in order to their ſalvation; and to direct their practiſe, I muſt refer them to the three first Chapters of the first part of this Treatiſe, and the ſecond and third Chapters of the ſecond part; which I deſire them heedfully to mind and ponder upon.
Beſides theſe Directions already mentioned, there are ſome others alſo very requiſite for ſick perſons to mind and regard. As,
I. They ſhould ſettle their eſtates and worldly affairs (if they have not already done it, as in prudence they ſhould in time of health) ſo that their minds may be free and vacant for ſpiritual exerciſes, and not diſturbed with earthly cares and buſineſses. And thoſe that have eſtates let them not forget to be charitable, and to diſpoſe ſomething to pious uſes; knowing that with ſuch ſacrifices (offer'd in a right manner and to a right end) God is well pleaſed.
II. If they remember any wrongs or acts of injuſtice they have done to their neighbours, or thoſe with whom they have had dealings, let them make reſtitution or labour to give them ſatisfaction as they are able; that the guilt of thoſe ſins remain not on their Conſciences.
III. If they be at variance with any, let them ſeek reconciliation, and freely and heartily forgive thoſe that have done them wrong, remembring how much they ſtand in need of forgiveneſſe from God.
IV. Let them give good counſel to thoſe about them, and the friends that come to viſit them, and exhort them earneſtly to mind the working out their ſalvation in time of health, and not to ſet their hearts on this world, on the pleaſures or profits of it, which will not avail them in the day of death: Let them adviſe them now to live unto God, now to lay a good foundation againſt the time to come. The words of ſick and dying perſons uſe to be much heeded and remembred.
V. Let them (in the intervals of ſharper pains) look over their life paſt, and recollect Gods wonderful favours and bleſſings beſtowed upon them, to ſtir up their hearts to praiſe and magnifie his holy Name. How many are there that if they would read over the hiſtory of their life paſt, may find matter enough of praiſe, and to provoke them to ſend up ſome ſuch thankful ejaculations as theſe? Bleſsed be the Lord in all my life time I never broke a bone, never fell into the hands of robbers, never into publick ſhame▪ or noiſom diſeaſes: I have not begg'd my bread: God gave me a right ſhape of body; the right uſe of my underſtanding, careful and pious Parents, good and bountiful friends, a religious education; delivered me in ſuch and ſuch a danger, heard my prayers in ſuch particular preſsures of my ſpirit, &c. O what ſhall I render to the Lord for all his benefits towards me!
VI. Let them decline (as much as they can) the viſits of vain and worldly perſons, who (by their carnal and frothy diſcourſes) are like to diſturb and hinder them in their preparations for death, and thoſe ſpiritual meditations and exerciſes they ſhould be employ'd in. Thoſe that viſit ſick perſons, or attend about them ſhould not talk to them (as 'tis too common) of vain, worldly, needleſſe buſineſſes; but of things that concern the welfare of their ſoules. And to this Head I may alſo refer this one thing more, that at ſuch a ſerious time no vain, idle, frothy books ſhould be read to them, or by them (as is by many uſed to make them merry) but ſuch Treatiſes as may better them to God-ward; and further them in the way to Heaven. To meditate and ſeriouſly ponder on the four laſt things treated of in the next Chapter will not be unprofitable for them.
VII. Let them conſult with, and take the advice of their ſpiritual guides, while they have ſome ſtrength of body, and the right uſe of their underſtandings; before their Spirits are ſo ſpent that there is no converſing with them.
VIII. Let them conſider Gods aim and deſign in ſending ſickneſſe upon them: Let them enquire into the meaning of it,This Direction is uſefull not only for ſuch as are under ſickneſſe, but under any other affliction. and conſider what God now cals them to: let them hearken to the voice of the rod: Let them conſider what corruptions they are eſpecially to mortifie, what ſins to leave, what duties to perform, what Graces to exerciſe: And (though they may and ought to uſe lawful means for the removing of their ſickneſſe, ſeeking to the Lord for his bleſſing thereupon) yet let them not forget to pray as earneſtly to have their ſickneſſe ſanctified as removed. Bleſſed is the man whom thou correcteſt and teacheſt, Pſal. 94.12.
Afflictions alone are not enough to evidence a man to be bleſſed and in a happy condition, except they prove teaching, ſanctifyed afflictions. Evidences of Grace and the favour of God conſiſt in inward impreſſions, not outward diſpenſations. 'Tis not ſaid, Bleſsed is the man whom thou chaſteneſt and delivereſt out of trouble, but whom thou corecteſt and teacheſt. When God takes away the diſeaſe, and does not take away the guilt and dominion of ſin, does not pardon and ſanctifie the ſick perſon▪ 'tis not a compleat deliverance, but only a reprieval from preſent execution. Bare deliverance is not the bleſſing thou ſhouldſt deſire: The bleſſing of affliction is Divine Inſtruction. Therefore thoſe who are put by God into the School of affliction ſhould ſeriouſly apply themſelves to learn thoſe leſſons which in that School they ought to learn. And they are ſuch as theſe.
1. Obediential ſubmiſſion to the will of God. We muſt not diſpute our Croſſe, but take it up. Aaron held his peace, Lev. 10.3. We may indeed and ought to ſeek unto the Lord, and to uſe lawful means (as I ſaid before) for deliverance from a ſickneſs, or other affliction; but yet with reſignation of our ſelves to his holy will. Patience is not a ſtupidity, or inſenſibleneſſe of Gods hand, but a calmneſſe of mind upon wiſe and holy grounds: And therefore, if the ſickneſſe he ſends upon us, prove either very long, or tedious and painful, yet we muſt take heed of murmuring, or repining, or charging God fooliſhly. For God is ſo juſt, he is not to be queſtion'd; ſo good, he is not to be ſuſpected, and ſo ſtrong, he is not to be reſiſted. Impatience therefore, will but augment our pain, and encreaſe our guilt. 'Tis indeed a hard matter when we are afflicted, in patience to poſseſſe our ſouls. But we ſhould conſider not ſo much what we feel as what we deſerve. Any thing on this ſide Hell, is mercy, and will ſo appear to a truly humbled ſoul.
2. To pray more earneſtly and fervently. They that were wont before to content themſelves with cold, ſhort, ſlight, ſleepy, formal devotions, will (by ſanctified afflictions) learn to pray better, more heartily and fervently, and to cry mightily unto God for pardon and Grace, for help and relief.
3. To be better acquainted with our own hearts. Affl…ctions ſanctified diſcover the unknown and ſecret corruptions of the heart, Deut. 8.2. The Lord thy God led thee theſe fourty years in the wilderneſs, to humble thee and to prove thee, to know what was in thine heart.
4. To underſtand theſe three things more clearly and experimentally. 1 The evil and danger of ſin. 2 The emptineſſe of the Creature. 3. The preciouſneſſe of Christ, and what a high value we ought to ſet upon his ſufferings.
5. To mind and eſteem the promiſes of God more. Through diſtractions without (in time of health) and corruptions within, people (many times) neglect to ſtudy the promiſes of God. But in time of ſickneſſe, or other diſtreſs, there are no cordials like unto them.
6. To enquire into, and examine our evidences for Heaven; not to venture our ſoules on general ungrounded hopes and ſinking foundations.
7. To live by Faith. Faith takes the ſoul off from creature-confidences, and teaches it to ſtay it ſelf on God alone. The right courſe to obtain mercies from God, is in the way of an humble trust. When we ſee and apprehend our own inſufficiency, and Gods All-ſufficiency, and caſt our ſelves on his wiſdom, power, and goodneſs, then he uſually affords help and ſuccour to us.
8. To prize communion with God more, and to be more Heavenly minded. In the glaring of proſperity we are too apt to forget God, and to content our ſelves with Creature-enjoyments: But in the night of adverſity, and in ſad diſpenſations; Oh how delightful is a beam of his love and favour!
9. To be more humble. By afflictions God takes down the pride of the heart, and makes it humble, and ſoft and pliable to his will.
10. To be more thankful for the mercies we enjoy. We ſeldom are ſufficiently ſenſible of the worth of our mercies till God begin to deprive us of them.
11. To ſet a high value and price upon time. Sickneſſe cries aloud in our eares, redeem time, O redeem time, for praying, for meditating, for clearing our evidences for Heaven, &c. How many are there, who when their time is almoſt done, have their great work then to begin. O in what a ſad condition are they?
Theſe, and ſuch like leſſons ſhould be learned in the School of affliction. But now they whom God ſhall pleaſe to bring forth out of their troubles, to deliver from their ſickneſſe, and renew the leaſe of their lives, ſhould be exhorted to theſe five things.
1. Let them conſider what they have learned in the School of affliction: What the Spirit of God hath taught them? If they find they have learned (in ſome meaſure) thoſe leſſons before-mentioned, then let them ſtudy to be thankful. Let them conſider, God hath done more for them, th…n if he had never brought them into affliction. He hath given them deliverance and inſtruction both. He hath turned their water into wine.
2. Let them take heed of forgetting the leſſons they have learned. Let them labour to keep alive the teachings of Gods Spirit upon their hearts. Let them ſtudy to maintain that ſweet, gracious, humble frame of ſpi…it into which God brought them by their afflictions. If they be not exceeding watchful, they will quickly find a great deal of difference between their hearts under afflictions, and when the affliction is taken off. There is much of a Pharaoh-like diſpoſition in every man: We are very prone to harden when the ſtorm is over.
3. Let them renew often upon their ſouls the remembrance of the ſharpneſs and bitterneſs of their afflictions. Let them call to mind their ſad diſcourſes and reaſonings, their fears and tremblings, the miſ-givings of heart and ſad apprehenſions they had in time of their diſtreſſe. Let them remember their aptneſſe to impatience and to hard thoughts of God. Let them recall how happy they thought thoſe that were free from their troubles and paines: Theſe remembrances kept alive will make them humble and thankful.
4. Let them remember their vowes and promiſes made to God in time of their ſickneſſe and diſtreſſe. Let them labour to be ſuch out of ſickneſſe, as they promiſed God, themſelves, and (poſſibly) others, they would be, when they were in it. The Emperor Sigiſmond demanded of King Alphonſus, what was the directeſt courſe to be happy; Perform (ſaies he) when thou art well, what thou promiſedſt when thou wert ſick. 'Tis very remarkable what is recorded of the mariners, Jonah 1.15, 16. And the Sea ceaſed from her raging, then the men feared the Lord exceedingly, and offered a ſacrifice unto the Lord, and made vowes. Then when the Sea ceaſed; here is the wonder: Had they made vowes in the midſt of the tempeſt, the matter had not been great; but now, when the tempeſt was over, then to make vowes, is worthy of our obſervation, and worthy of our imitation. One vow made and kept after the tempeſt, is worth a thouſand promiſed in the ſame.
5. Let them pity and pray for thoſe that are under affliction; Lord teach them as well as correct them, that they may be bleſſed; let them come forth out of affliction as Gold purified ſeven times; let them loſe nothing in that furnace, but their droſſe; let them be purified from their ſins, and purged from their iniquities; ſtrengthen their Faith and Patience, and (in thy due time, if it be for thy Glory and their good) vouchſafe them a gracious deliverance.
Pſal. 119.67. Before I was afflicted I went aſtray, but now I have kept thy Word.
V. 71. It is good for me that I have been afflicted, that I might learn thy Statutes.
Iſa. 27.9. By this therefore ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin —
Zach. 13. ult. And I will bring the third part through the fire, and will refine them as ſilver is refined, and will try them as Gold is tried, they ſhall call on my Name, and I will hear them, I will ſay it is my people, and they ſhall ſay, the Lord is my God.
Heb. 12.11. Now no chaſtning for the preſent ſeemeth to be joyous, but grievous, nevertheleſſe afterward it yieldeth the peaceable fruit of righteouſneſſe unto them which are exerciſed thereby.
Prov. 24.10. If thou faint in the day of adverſity; thy ſtrength is ſmall.
Rev. 13.10. — Here is the patience and the Faith of the Saints.
Heb. 6.12. — Be ye followers of them who through Faith and patience inherit the promiſes.
Pſal. 9.10. And they that know thy Name will put their truſt in thee, for thou Lord haſt not forſaken them that ſeek thee.
Lam. 3.26. It is good that a man ſhould both hope, and quietly wait for the ſalvation of the Lord.
V. 27. It is good for a man that he bear the yoke in his youth.
Pſal. 146.5. Happy is he that hath the God of Jacob for his help, whoſe hope is in the Lord his God.
Pſal. 56.3. What time I am afraid, I will trust in thee.
Pſal. 112.7. He ſhall not be afraid of evil tidings his heart is fixed, truſting in the Lord.
2 Cor. 5.6. Therefore we are alwaies confident, knowing, that whilſt we are at home in the body we are abſent from the Lord.
V. 7. For we walk by Faith, not by ſight.
John 18.11. — The cup which my Father hath given me, ſhall I not drink it?
Luke 21.19. In your patience poſseſſe ye your ſouls.
Job. 13.15. Though he ſlay me, yet will I trust in him. —
2 Chron. 16.12. And Aſa in the nine and thirtieth year of his reign was diſeaſed in his feet, untill his diſeaſe was exceeding great, yet in his diſeaſe he ſought not to the Lord, but to the Phyſitians.
Pſal. 41.4. I ſaid, Lord be merciful unto me, heal my ſoul, for I have ſinned againſt thee.
Pſal. 107.17. Fools, becauſe of their tranſgreſsion, and becauſe of their iniquities are afflicted.
Neh. 9.33. Howbeit thou art juſt in all that thou hast brought upon us, for thou haſt done right, but we have done wickedly.
Pſal. 119.75. I know, O Lord that thy judgments are right, and that thou in faithfulneſſe haſt afflicted me.
Micah 7.9. I will hear the indignation of the Lord, becauſe I have ſinned against him.
Hab. 3.2. O Lord in wrath remember mercy.
Job. 34.31. Surely, it is meet to be ſaid unto God, I have born chaſtiſement, I will not offend thee any more.
Pſa. 94.12. Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt him out of thy Law.
Job 34.32. That which I ſee not, teach thou me, if I have done iniquity, I will do no more.
Heb. 12.6. For whom the Lord loveth he chaſtneth, and ſcourgeth every ſon whom he receiveth.
Prov. 3.12. For whom the Lord loveth he correcteth, even as a Father the ſon in whom he delighteth.
Rev. 3.19. As many as I love, I rebuke and chaſten, be zealous therefore, and repent.
2 Cor. 4.16. For which cauſe we faint not, but though our outward man periſh, yet the inward man is renewed day by day.
V. 18. While we look not at the things which are ſeen, but at the things which are not ſeen, for the things which are ſeen, are temporal, but the things which are not ſeen, are eternal.
Pſal. 41.1. Bleſſed is he that conſidereth the poor, the Lord will deliver him in time of trouble.
V. 3. The Lord will ſtrengthen him upon the bed of his languiſhing, thou wilt make all his bed in his ſickneſſe.
2 Chron. 32.24. In thoſe daies Hezekiah was ſick to the death, and prayed unto the Lord, and he ſpake unto him, and he gave him a ſign.
V. 25. But Hezekiah rendred not again according to the benefit done unto him; for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jeruſalem.
Jonah 2.6. Thou haſt brought up my life from corruption, O Lord my God.
V. 7. When my ſoul fainted within me, I remembred the Lord, and my prayer came in unto thee, into thine holy Temple.
V. 9. I will ſacrifice unto thee with the voice of thankſgiving, I will pay that that I have vowed, ſalvation is of the Lord.
Pſal. 50.14. Offer unto God thankſgiving, and pay thy vows unto the most High.
Pſal. 66.13. I will go into thy Houſe with burnt offerings, I will pay thee my vows.
V. 14. Which my lips have uttered, and my mouth hath ſpoken when I was in trouble.
Pſal. 56.12. Thy vows are upon me O God; I will render praiſes unto thee.
Pſal. 116.13. What ſhall I render unto the Lord, for all his benefits towards me?
V. 13. I will take the cup of ſalvation, and call upon the Name of the Lord.
V. 14. I will pay my vows unto the Lord, now in the preſence of all his people.