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The state of a condemned sinner illustrated by comparing him with a condemned malefactor, in order to shew the absurd notions which too many entertain of salvation.

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It is very surprising that such numbers, as call themselves Christians, should be so much unconcerned about their future state, and entertain such wild conceits of their salvation. How often during attendance on the sick have I found them very ignorant of the terms of the Gospel, and of that holiness, without which (as the apostle has declared) no man shall see the Lord," and to whom heaven would be no heaven were they admitted into it. Their notion in general is, that God will be merciful, and pardon their sins, though they have disregarded the means of grace, and never had any of the necessary qualifications for the enjoyment of a society of the spirits of just men made perfect. I shall endeavour therefore to shew by the following comparison, that a pardon of their sins, on which they presumptuously depend, could be of no signification to them, unless they had acquired that holiness, which is absolutely necessary to fit them for heaven. I have placed the comparison in opposite columns, that it may more clearly be apprehended by common readers.

Suppose some wretched malefactor, condemned for his crimes to suffer an ignominious death.

Of what importance would a pardon be to such an one, if, at the same time, he was languishing in the last state of a consumption, or un

Suppose likewise some miserable sinner condemned for his transgressions to suffer eternal torments.

Of what importance would a pardon be to such an one, if he was still under the power of his deadly sins, the deplorable sickness of the

der a complication of mind, for which he knew

diseases for which he knew no cure? and which diseases as they prevent his body from receiving its natural nourishment, must unavoidably and speedily bring him to the grave?

But could he obtain a pardon through the intercession of a physician, who would at the same time, if solicited, bring to his assistance, as a sure remedy, a powerful medicine, in the continual use of which his drooping nature would gradually be revived, till a cure was completed;

Then a pardon would indeed avail, and he would have true reason to rejoice for so complete a deliverance; because by the aid of = powerful medicines he would be restored to that health of body, which would enable him E to enjoy the society of his fellow-creatures.

no cure? and which sins, as they prevent his soul from receiving its spiritual nourishment, must unavoidably and speedily bring him to everlasting destruction?

But could he obtain a pardon through the mediation of Christ, who would at the same time, if solicited, bring to his assistance, as a sure remedy, the means of

grace and influences of the Holy Spirit, in the continual use of which the new man would gradually be formed in him, till he had attained an utter abhorrence of sin, and a delight to do the will of God;

Then a pardon would indeed avail, and he would have true reason to rejoice for so complete a deliverance; because by the aid of the Holy Spirit he would be restored to vital holiness, that health of soul, which would enable him to enjoy the society of the blessed.

Happy is it for us (though, alas! we are not sufficiently sensible of the blessing) that, sick and distempered as we are, we have a physician in our Judge, able to pardon our sins, and to heal our distempered souls.

ago,

The following plan I drew up some years hundreds of it for the use and printed many of the parishioners of Great and Little Cheverel; and it is inserted here in hope that its usefulness may be extended, particularly to the sick.

The Plan of Salvation, as contained in the Gospel covenant.

The design of it.

To exalt the Saviour. Phil. if. 9.
To humble the sinner. Luke xvii. 10.
To promote holiness. Heb. xii. 14.

The blessings promised.

Pardon of sin. Acts x. 43.

Assistance of the Spirit. Luke xi. 13.
Eternal glory. 1 Pet. v. 10.

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Renewed obedience. Heb. v. 9.

The true nature of repentance.

It is a real and total change of heart and life; and

consists in

Sorrow for sin. 2 Cor. vii. 10.

Confessing it. Ps. xxxii. 5.

Forsaking it. Prov. xxviii. 13.

Perseverance in well-doing. Matt. x. 22.

The principal means of grace.

Secret, Matt. vi. 6. and family prayer. Jer. x. 25. Self-examination. 2 Cor. xiii. 5.

Meditation. Ps. cxix. 148.
Public worship. Heb. x. 25.

Receiving the sacrament. Luke xxii. 19.
Reading the Scriptures. John v. 39.

Religious conversation*. 1 Thess. v. 11. Prov. xv. 7. Mal. iii. 16.

On the regular and constant use of these means in a reliance on the Gospel covenant is founded the hope of glory.

The body (given us by God) is to be preserved by the due use of wholesome food.

The soul redeemed by Christ is to be nourished by the due use of the means of the proper food of souls.

grace, which are

Without the continual use of suitable food both must perish.

Helps for the sick person himself, how to behave properly under it.

1. You should constantly be mindful to behave with patience and thankfulness to all those (whether relations, friends, or servants) who kindly attend on you in your sickness. Be not fretful, nor shew uneasiness or anger on any little forgetfulness or slowness in those about you, or if things should not be ready for you just when and how you would have them to be.

2. You should frequently say to yourself under any temptation to be displeased with your attendants, "Lord, enable me to bear with patience all "the pain or severity of the distemper which I "now suffer, and to receive with thankfulness all "the necessary services which others endeavour to

"render me."

3. You should moreover beg of God "to re"member for good" all their kind offices to you;

*See Dr. Lucas's very useful little tract on the Influence of Religious Conversation, with the Regulations of it. Also, Walker's Regulations of Religious Conversation.

and not "to remember against you" your fretfulness or peevishness in your acceptance of their services.

4. You should desire them to consider your weakness, to pity it, and to bear with it; and you should strive to watch against it, and not to fall into it continually by giving way to it.

5. You should shew your contentment by an habitual readiness to comply with the directions of every kind which may have been given you, especially with those by the minister and your physician; and you should often with gratitude express your satisfaction that you have such comforts about you, while so many, much better than yourself, stand in need of them.

6. If your sickness be of such a nature, that any noise would affect you, or the sight of company agitate you, or be rather troublesome than acceptable, you should not out of compliment admit them. They should be informed, that an interview would be prejudicial to you, and that you cannot converse with them. When you found yourself a little refreshed by sleep, or by the mitigation of your distemper, you might choose perhaps to have that interval to yourself for reflection, and your private affairs, especially if you were dangerously ill; and should any one inconsiderately desire to see you, on hearing you are a little better, (as is too often the case,) you must absolutely prohibit it, or risk your recovery. No prudent friend would attempt to break in upon you at such a time, though he would be always ready to visit you whenever you signified to him that his company might be helpful to you.

7. When you are incapable of reading, or using any forms of prayer yourself, let such as you think best suit with your present need and desire be read to you by an attendant on you. Or, if you should be so very ill that you cannot hearken to any reader, put up some short petitions, or ejacu

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