The Works of William Paley, D.D.

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

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 permission and impunity, or (it may be) a temporal penalty; or else with prejudice, or ignorance and infirmity, and direct error in judgment.

By these and such-like motives to consideration, 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 commandments. Let him make him sensible how every sin is aggravated, more or less, according 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 impudence, the choice in 4. To this may be added a general display acting it, the continuance in it, the expense, of the neglect and omission of our duty; for desires, and habit of it, &c. in them lies the bigger half of our failings :

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 observation before, may now be brought forth, and pass under the severity of a strict and impar tial censure, religious sorrow, and condemnation.

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

charging himself with that fidelity, care, and exactness, which is incumbent upon him, in the station wherein the providence of God hath placed him, &c.

trial of his faith; the exercise of his patience; the punishment of his sins; the amendment 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.

5. With respect to those sins which are committed against man, let the minister represent 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 instance, if he 10. When the spiritual man hath thus dishath lived in enmity with any, that he should charged his duty, and the sick hath made himlabour to be reconciled to them; if he is in self capable of it, by a religious and holy condebt, that he should do his utmost to discharge formity to all the forementioned particulars it; or if he hath injured any one in his sub-respecting his condition and circumstances, he stance or credit, that he should endeavour to may then give him the sacrament of the Lord's make restitution in kind for the one, and all Supper. And it is the minister's office to inpossible satisfaction for the other, by humbling vite sick and dying persons to this holy sacrahimself to the offended person, and beseeching ment, provided they discover a right sense of him to forgive him. their duty. And,

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

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

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

and distracted persons, and children, and lethargical and apoplectical people, or that are any ways senseless and incapable of human and reasonable acts, are to be assisted only by prayers.

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

SECTION IV.

act rules of justice, and with such a due care, IT sometimes happens that good men, especialas to prevent all law-suits and contentions for ly such as have tender consciences, impatient the future: and, if he be able, he is to be ad- of the least sin, to which they are arrived by a monished to do something likewise out of cha-long habit of grace, and a continual observation rity, and for the sake of his poor brethren. of their ways, over-act their part, and turn 9. In all the course of his visitation, the minister should frequently be exhorting the sick man to patience and a blessed resignation to the will of God; and not to look upon his sickness as barely the effect of second causes, but as inflicted on him by Divine Providence for several wise and good ends: As, for the

their tenderness into scruples, and are too much dejected and doubtful concerning their future salvation. In such a case, the minister is to represent to them, that the man who is jealous of himself, is always in the safest condition : that if he fears on his death-bed, it is but what happens to most considering men; and that

therefore to fear nothing then, is either a sin. joy, or depressed with sorrow: that sickness, gular felicity, or a dangerous presumption. losses, and all afflictions, and even religion itBut to restrain the extravagance of fear, let self, in its long and continual exercise of selfhim be reminded of the terms of the gospel :-denial and thoughtfulness, do naturally prothat it is a covenant of grace and mercy to all: duce such a tenderness of spirit, that the best that "Christ Jesus came into the world to save of men have never been able at all times to sinners:" that he continues our " Advocate keep their affections at an equal height: that in heaven," and daily" intercedes" with his the zeal and warmth with which some are Father for us: that the whole heavenly host affected, is not always an argument of their rejoices at the conversion of a sinner: that the goodness: that a sensible pleasure in religious angels are deputed by God, to be our guardi- exercises, wherein the passions are affected, is ans against violent surprises and temptations: not so acceptable to God as a reasonable serthat there are different degrees of glory in vice: that distraction of thought in the serheaven; so that, if we arrive not at the great vice of God is owing, for the most part, to boest, we may yet hope, by divine mercy, that we dily weakness; and therefore, if we do not should not be excluded the less: that God hath give way to it, but do all we can to suppress promised to hear the" prayers of the righteous" those wandering thoughts, we may be assured for his servants: that he labours with us by we shall never be blamed for being subject to his Spirit, and as it were "beseeches us, in that which, by reason of the weakness of our Christ's stead, to be reconciled to him ;" 2 Cor. nature, we cannot help : that the first motions v. 20.: that, of all his attributes, he glories in of our mind, as it is impossible to hinder them, none so much as in the titles of mercy and are reckoned by all divines not to be sinful, forgiveness: that therefore we do injustice to provided we do not encourage them. the Father of mercies, if we retain such hard 2. Some are extremely dejected, because, thoughts and suspicions of him: that God calls upon strict examination of themselves, they upon us to forgive our brother "seventy times find, as they think, all their religion to be owseven ;" and yet all that is but like the forgiving to their fears; and fear being a slavish and ing "an hundred pence," for his sake, who sordid passion, they are apt to conclude, that forgives us "ten thousand talents :" and there- all those services which are not the result of fore if we are ordered to show such an unre- a more noble principle, will be rejected by God, strained temper of forgiveness, it is only to animate us to trust in God's much more unbounded mercy.

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

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

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

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

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

Religious Melancholy.

along address themselves in their earnest entreaties of mankind to turn from the ways of 1. Some truly religious persons are under sin to God." Fear him," saith our Saviour, sad apprehensions of not being in the favour" who is able to destroy both soul and body in of God, because they find their devotions to hell," Matth. x. 28.; so chap. vi. 15.; Mark be very often cold, their prayers distracted, and xvi. 16. And to this purpose the apostle says, their delight in spiritual matters not to be so" Work out your salvation with fear and tremgreat and permanent, as their pleasure and sa-bling," Phil. ii. 12. and 2 Cor. v. 11. "Knowtisfaction are in the things of the world. ing the terrors of the Lord," saith he, "we Now to such as have made religion the great persuade men." And in most of the Scripture business of their lives, who have endeavoured proofs, we shall find the chief argument of reto cure those distracted thoughts they com- ligion to be urged from a fear of punishment plain of, and to inflame their souls with divine for the neglect thereof: so that to be dejected, love, it may be offered, that the different de- and render our lives comfortless on this account, grees of affection with which men serve God, were the most unreasonable extravagance; do very often depend upon the difference of since this were to suppose, that God hath imtheir tempers and constitutions; since some planted the passion of fear in us in vain; or, are naturally so dull and heavy, as to be little what is worse, only to vex and torment us; affected with any thing; whilst others are of and that our Saviour and his apostles, persuadsuch a tender make, as to be affected almost ing us to be religious from the terrors of the with every thing, so as to be soon exalted with Lord, had deceived and misled us.

charging himself with that fidelity, care, and exactness, which is incumbent upon him, in the station wherein the providence of God hath placed him, &c.

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

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

SECTION IV.

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

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

able Fears and Dejections of the Sick.

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

therefore to fear nothing then, is either a sin. [joy, or depressed with sorrow: that sickness, gular felicity, or a dangerous presumption, losses, and all afflictions, and even religion itBut to restrain the extravagance of fear, let self, in its long and continual exercise of selfhim be reminded of the terms of the gospel :-denial and thoughtfulness, do naturally prothat it is a covenant of grace and mercy to all: duce such a tenderness of spirit, that the best that "Christ Jesus came into the world to save of men have never been able at all times to sinners:" that he continues our " Advocate keep their affections at an equal height: that in heaven," and daily" intercedes" with his the zeal and warmth with which some are Father for us: that the whole heavenly host affected, is not always an argument of their rejoices at the conversion of a sinner: that the goodness: that a sensible pleasure in religious angels are deputed by God, to be our guardi- exercises, wherein the passions are affected, is ans against violent surprises and temptations: not so acceptable to God as a reasonable serthat there are different degrees of glory in vice: that distraction of thought in the serheaven; so that, if we arrive not at the great. vice of God is owing, for the most part, to bo est, we may yet hope, by divine mercy, that we dily weakness; and therefore, if we do not should not be excluded the less: that God hath give way to it, but do all we can to suppress promised to hear the" prayers of the righteous" those wandering thoughts, we may be assured for his servants: that he labours with us by we shall never be blamed for being subject to his Spirit, and as it were" beseeches us, in that which, by reason of the weakness of our Christ's stead, to be reconciled to him;" 2 Cor. nature, we cannot help: that the first motions v. 20.: that, of all his attributes, he glories in of our mind, as it is impossible to hinder them, none so much as in the titles of mercy and are reckoned by all divines not to be sinful, forgiveness: that therefore we do injustice to provided we do not encourage them. the Father of mercies, if we retain such hard 2. Some are extremely dejected, because, thoughts and suspicions of him: that God calls upon strict examination of themselves, they upon us to forgive our brother "seventy times find, as they think, all their religion to be owseven ;" and yet all that is but like the forgiving to their fears; and fear being a slavish and ing" an hundred pence," for his sake, who sordid passion, they are apt to conclude, that forgives us "ten thousand talents:" and there- all those services which are not the result of fore if we are ordered to show such an unre- a more noble principle, will be rejected by God, strained temper of forgiveness, it is only to an- since, as he is all love, and goodness, and imate us to trust in God's much more unbounded mercy.

perfection, he will not be pleased, they think, with any sacrifice, but what is offered by love.

Religious Melancholy.

along address themselves in their earnest entreaties of mankind to turn from the ways of 1. Some truly religious persons are under sin to God." Fear him," saith our Saviour, sad apprehensions of not being in the favour" who is able to destroy both soul and body in of God, because they find their devotions to hell," Matth. x. 28.; so chap. vi. 15.; Mark be very often cold, their prayers distracted, and xvi. 16. And to this purpose the apostle says, their delight in spiritual matters not to be so" Work out your salvation with fear and tremgreat and permanent, as their pleasure and sa-bling," Phil. ii. 12. and 2 Cor. v. 11. " Knowtisfaction are in the things of the world. ing the terrors of the Lord," saith he, "we Now to such as have made religion the great persuade men." And in most of the Scripture business of their lives, who have endeavoured proofs, we shall find the chief argument of reto cure those distracted thoughts they com- ligion to be urged from a fear of punishment plain of, and to inflame their souls with divine for the neglect thereof: so that to be dejected, love, it may be offered, that the different de- and render our lives comfortless on this account, grees of affection with which men serve God, were the most unreasonable extravagance; do very often depend upon the difference of since this were to suppose, that God hath imtheir tempers and constitutions; since some planted the passion of fear in us in vain; or, are naturally so dull and heavy, as to be little what is worse, only to vex and torment us; affected with any thing; whilst others are of and that our Saviour and his apostles, persuadsuch a tender make, as to be affected almost ing us to be religious from the terrors of the with every thing, so as to be soon exalted with Lord, had deceived and misled us.

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The Works of William Paley, D.D.: Containing His Life, Moral and Political ...