OF THE FIRST PART OF THE EXHORTATION CONTAINED IN THE PRESCRIBED FORM.

§. I. IT is a part of the minister's office to exhort as well as to pray for their people, 2 Tim. iv. 2, and that not only in time of health, but also in time of sickness, 1 Thess. v. 14a. For then they stand in most need of our directions, and then they are most likely to follow our wholesome advice. The church is unwilling we should lose so probable an opportunity and fit a season to do good; and since the patient is now made tender and tractable by suffering, we are here furnished with a proper and pious exhortation to improve that happy temper for his soul's health. And though the priest is not absolutely tied to this form of words, because of the variety of cases in sick men, yet this is so rarely contrived, that it will suit most occasions; and those who consider it will be convinced

a Græc. dvréxeσbe rŵv åσbevŵv, i. e. manu sustentate infirmos. Grot.

that they are not able to make any thing comparable hereto. The use of exhorting the sick hath long continued in the western church, and the principal heads of this very form are prescribed in an ancient council, supposed to be held above eight hundred years ago; where the priest is ordered, after he hath prayed for the sick, "to speak comfortably and mildly to him, exhorting him to place all his hope in God, and to bear his scourging patiently; to believe it is designed for his purifying and amendment, as also to confess his sins, and promise reformation if God shall grant him life, and that he engage to do acts of penance for his faults; also that he dispose of his estate while his reason and senses remain entire, and that he break off his iniquities by almsdeeds; that he forgive all that have offended him; that he hold a right faith and belief, and never despair of God's mercy," Concil. Nannetens. cap. 4. ap. Binium, tom. 3. par. 2. p. 131; which I have the more fully set down, because it is evident our learned composers of the liturgy had this ancient constitution for their guide, in their drawing up this present exhortation, having only put these things into proper phrases, and a more exact method, the order of which we may thus describe. In this first part, which is the prescribed form, are two particulars; first, instruction; secondly, exhortation, properly so called. I. We are to instruct the sick man, first, concerning the Author of affliction, viz. God. Secondly, the causes of it, viz. 1. to try our graces; 2. to correct what is amiss in us. Thirdly, the manner of bearing it, viz. 1. with penitence; 2. with patience; 3. with faith; 4. with thankfulness; 5. with submission. Fourthly, the event of affliction so borne, viz. 1. it shall be profitable; 2. it shall tend to our salvation. The second part is exhortation,

properly so called, wherein we are to exhort the sick man, first, to patience; 1. by the words of scripture, Heb. xii. 6, &c.; 2. by applying them to this case; 3. by proposing the example of Christ unto him. 100 Secondly, we exhort him to examine himself: 1. in general, of his baptismal vow; 2. in particular, both of the acts which he hath done, and the faith which he believeth. These are the parts of the set form, the remaining particulars concerning confession of sin, forgiveness of injuries, satisfaction for wrongs done, disposing of the estate, doing acts of charity and almsdeeds, being reserved for the general directions which are the second part of this exhortation, of which hereafter. Let it suffice that we note here, nothing is wanting which is requisite for the comfort and benefit of a sick person, as the particulars will evince.

§. II. DEARLY BELOVED, KNOW THIS, THAT ALMIGHTY GOD IS THE LORD OF LIFE AND DEATH, AND OF ALL THINGS TO THEM PERTAINING, AS YOUTH, STRENGTH, HEALTH, AGE, WEAKNESS, AND SICKNESS. WHEREFORE,

WHATSOEVER YOUR SICKNESS IS, KNOW YOU CERTAINLY,

THAT IT IS GOD'S VISITATION] To the afflicted, saith Job, pity should be shewn, chap. vi. 14; and gentle words are fittest for those in distress; wherefore we begin our admonition with this courteous salutation, DEARLY BELOVED. As to those we visit, some are ignorant, they know not these plain things, and those which do know them are so apt to forget them through pain and other diversions, that we judge it necessary to teach the one, and put the other in mind of such things as are proper to the state of sickness. First, concerning the Author of affliction, which is no other than God. In case of a disease, men seldom look

b Quid prodest (inquit) aperta monstrare ? Plurimum, in

b

terdum enim scimus nec attendimus, &c. Sen. Ep. 94.

higher than the second causes; a cold or a surfeit, a bruise or a wound, the malice of a foe, or the negligence of a servant; and this makes them look no further for their cure than they did for the cause of their hurt, relying on outward medicines, but wholly neglecting Almighty God, the first and great cause, as well of our diseases as our remedies. To prevent which atheistical and irreligious stupidity, we do in the first place lift up their minds to him that dwells in heaven, for affliction cometh not out of the dust, Job v. 6; it hath a more sublime original, he that made us and gave us life and health, he only hath power to continue or take away these his own gifts from us; and though he employ creatures and second causes as the instruments to accomplish his will, we must know they act but by his permission. The scripture fully asserts this royal prerogative to be solely vested in God: I kill, saith he, and I make alive; I wound, and I heal, Deut. xxxii. 39. And again, The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up, 1 Sam. ii. 6; which the author of the Book of Wisdom thus expresseth, Thou hast power of life and death, Wisd. xvi. 13. And we from thence, He is the Lord of life and death; that is, God is the supreme Lord and Governor of the world, and of every creature, and we know the power of life and death is inseparably annexed to the supreme authority. God, therefore, being the most high and supreme Governor, in him alone is this power originally, and human governors have it only by communication from him, so that according to his will, our life is lengthened or shortened, continued or ended. Our Lord tells his disciples that one sparrow doth not fall to the ground (that is, in the Hebrew phrase, doth not die) without the will of their heavenly Father, Matth.

x. 29, and surely we are of more value than many sparrows; if the life of so mean a creature cannot be taken away but by the permission of Divine Providence, doubtless the life of man is much more immediately under his care. It is an observation of the ancients, upon the Lord's permitting the devils to destroy so many swine to save one man, that "the life of man is more valued by God, than the lives of all other creatures c." Let us, therefore, firmly believe that our time is in God's hand, as holy David saith. The modern Jews teach the sick man to say, " O Lord, my recovery or my death is in thy hand." Buxtorf. Synag. cap. 15. And since the principal ends are in his power, it follows, that all the means that tend either to the continuance of life, or the acceleration of our death, are ordered by him also. To the preservation of life three things especially conduce, youth, strength, and health. To the bringing on our death the three contraries do contribute, age, weakness, and sickness. Now whatever variety happen to us in any of these kinds, either for better or worse, we may be sure they are appointed by 101 his providence; if we be young, strong, and healthful, and consequently likely to live, it is by his order we are so; if we be old or infirm, diseased and in danger to die, the same God doth order this unto us. The scriptures testify that all the blessings and crosses of this life come from him, and the heathens did believe it e. He is not the author of any of the evil of sin; but the other sort of evil, which is but improperly called evil, the evil of

e Epiphan. Panar. contr. Manich. Hær. 66.

d Isai. xlv. 7. Amos iii. 6. ο Ζεὺς ἀγαθόντε κακόντε διδοῖ. Hom. Odyss. Δ. Σὺν τῷ Θεῷ πᾶς καὶ γελᾷ κ ̓ ὠδύρεται. Soph. Αj.

f Supplicia illis mala sunt

punishment, that is ever

quibus rependuntur, cæterum suo nomine bona, qua justa, et bonorum defensoria, et delictorum inimica, et in hoc ordine Deo digna. Tertull. adv. Marc. lib. 2. cap. 14. Augustin. ad Pelag. Epist. lib. 2. cap. 17.