The Visitation of the Sick
This Divinely-appointed work’ — often the only kind office that we can do for our people — is a Ministry of special responsibility. God himself is the Preacher, speaking more loudly and directly to the conscience than the mere voice of man. Our work therefore, is to call attention to the speaking voice of this Divine rod.* Again, in the sinner’s contact with ‘Death — that terrible and thundering Preacher,’ — a deeper impression is sometimes made in the sick chamber, than in the pulpit. Most of all at this crisis, the conscience is more or less awakened — the need of a Refuge is acknowledged — the prospect of eternity without it is dreaded. How golden the opportunity to set forth our Saviour, in every office suitable — in every offer of his grace so free, so encouraging!
Neglect or error therefore in this Ministration, involves consequences far more responsible than medical inattention or unskilfulness — the trifling with the salvation of immortal souls. ‘This intolerable defect in Ministers’ (as an old Writer observes) ’ never shows itself more shamefully, or with greater hurt, than when men have need of spiritual help, at the hour of death, or in the time of great affliction.’* ‘Opiate is too often administered to slumbering souls, instead of the awakening excitements of anxious alarm. Perhaps no where are our faith and seriousness more pamfully exercised; and no where do we realize more sensibly the importance of “rightly dividing the word of truth.” The temper of the individual (who sometimes hates the remedy more than the disease,) and the fearful mischiefs, which might res alt from a small error in his treatment,* add much to the difficulty; so that (as seems to be intimated) it is “one among a thousand,” that may peculiarly excel in this work.’
The promiscuous use of a general form cannot be recommended.’ The 67th Canon determines the use of the appointed service, ‘as
James v. 14. 2 gee Micah vi. 9. 3 Bishop Hopkins.
* Marbury’s Exposition of Psalm xxxii. 5. Autrustinc calls such Ministers dcsolatort, instead of consolators. The strict law of the Scotch Kirk punishes habitual negligence in his visitation by deposition. Smith’s Lectures, xxiv. We need scarcely observe, that this obligation includes — ’ not visiting barely, when one is sent for: he is to go as soon as he hears that any of his flock arelll.’ Burnet’s Past. Care, ch. viii. Compare Ezek. xixiv. 24. 5 Winchester’s Ser. p. 81. In mcdicina nihil exiguum est. Galen.
‘See Job xzxilL 22, 23. 8 gee Isaiah iiviii. 27.
the Preacher shall think most needful and convenient’ — a wise and necessary discretion, since (whatever be its excellence) it partakes of the disadvantage of ’ not being particular enough for each several occasion.’’
It would be impossible to give general rules for difficult cases; of which, when they come before us, we can scarcely judge with any certainty, and our judgment is determined by a very small matter. We only mention a few hints; — as first — The duty of weighing our words, with much previous meditation and prayer. The case too often meets us in the regular routine, and is counselled only by the suggestions of the moment. ‘It is rather strange’ (as Ostervald remarks) ’ that Ministers should take so much pains to prepare their discourses for the pulpit, and take so little pains to prepare for what they should say to the sick, or how to conduct their visits to them, though it is one of the most difficult and important offices in the Ministry.’ Habitual readiness, without much considerate and prayerful exercise, will afford no warranted expectations of the Divine blessing.
We m,nst approach the sick in the garb of a friend. Our aim (unlike that of the medical attendant,) is often unconnected in his mind with any definite prospect of benefit. It is more necessary, therefore, that we should enter fully into his case — that our spirit, manners, and voice should exhibit manifest sympathy — like our Master, when he stopped the bier at the gate of Nain, and wept at the tomb of Lazarus.^ Nothing more successfully engages confidence, than when the official garb shows “a brother, that is born for adversity.”’^
TFe should endeavour to obtain an accurate knowledge of the case. And here the vast variety of cases (each of them having some distinguishing characteristic) and the great mixture and combination found in each, even when its proper individuality is ascertained, present no small difficulty. This establishes the importance of general visiting, in order to gain the necessary knowledge. The
Bishop Wilkins’ Gift of Prayer, p. 12. Indeed the service, as presuming the sick person to be a penitent, is obviously inappropriate to the melancholy multitude of cases of an opposite description; so that (as Bishop Barrinirton justly observed) ‘in many cases the funeral service might be used with almost as much propriety as the office for the sick.’ Charge, 1797, p. 31. Bishop Horsley gives the same judgment on the exclusive use of the service. Charges, p. 153. Much edifying use may however be made of it, where suitable. The Absolution in this service app ars to be a matter of unreasonable objection. As connected with confession of sin, it is restricted to sincere penitents. In the letter therefore it is the authoritative declaration given on earth in our Master’s name, and which, so far as it is given according to his mind, will be ratilied in heaven. See John XX. 22, 23. 2 Cor. ii. 10. afeln’rerai. James v. 15. In substance, it is only the solemn judgment by which we are accustomed in the name of Christ to assure the confidence of many doubtful and fearful believers.
a Luke vii. 12, 13. John xi. 35. 3 Prov. xvii. 17.
physician cannot prescribe without feeling the pulse, ana enquiring concerning the diet and habits of Ufe. He takes pains to converse with friends, and gains his information from every quarter. IMius must we prudently gather from the best — and, as far as possible, from Christian sources.
In the treatment of the case, we should endeavour to bring out some of the diversified applications of Scripture according to the symptoms evolved for our direction. The Psalms are peculiarly suitable from their simplicity of language and sympathy of feeling; and especially as furnishing matter and moulding for prayer, both for and with the sick person. Our Lord’s conversation with Nicodemus embraces the two main points for the instruction of the ignorant and careless — the necessity of the change of heart, and faith in Christ — the work of the Spirit, and the work of the Saviour.’ His sulisequent discourse to the multitude is universally applicable, as maiking the freeness of the Gospel, for the encouragement of the sinner; and its spirituality, for the conviction of the self-righteous.* His closing discourses to his disciples are fraught with consolation and support to the penitent and established Christian.^ The Epistles furnish equal variety of suitable instruction. Sometimes it may be advisable to take a whole book, or several connected chapters, to give a comprehensive view of evangelical truth. If this become too general and pointless, we might combine some detached portions, that admit of a more close and particular application. Every passage brings out some exhibition (more or less direct) of Christ. He is the centre of all — “the way, the truth, and the life,” in all and in each. We may, therefore, easily, from him, put the several parts together, and enlarge on each separately to any extent; aiming to appropriate suitable texts to the main features of the case. The Creed, or some other part of the Service of the Visitation of the Sick, might be drawn out into a simple and detailed system of instruction and examination. Something from the person’s own mouth will give the most pointed ground of our address; while a few kind and confidential enquiries often will engage his confidence, and draw out some close and awakening recollections on the state and prospects of his soul. In doubtful cases we may profitably advert to these enquiries; adding our plain and serious view of his state; and leading him to earnest prayer for increasing self-acquaintance.
The treatment of cases will often exercise “long patience.” A cold unmeaning assent may meet us from day to day — perhaps John iii. 1 — 21. Ibid. vi. 25 — 65. 3 ibjd. liv. — xvl from month to month. Here we must vary — not the truth, but the medium of its presentment — such as a word casually dropped — a tract left behind us — occasional visits rather of a familiar than of an official character. Yet the constant effort to “bring forth new things” may partake too much of human wisdom. The unvarying repetition of the “old” statement has generally proved as “the waters, that wear the stones.”* Legal expressions in common use must often be tried by the standard of their own imperfect mode of communication, rather than by the rules of strict accuracy.
No regulations can prescribe the precise measure of attendance upon the sick. Imminent danger demands our constant care. The nearness of eternity gives an infinite moment to every opportunity of instruction. Yet in other cases, frequent visits should not ordinarily be long. In cases of peculiar repulsiveness, some intermission would be advisable — watching however unexpected openings, and important emergencies. The time also of visiting may vary. Sometimes regularity is desirable, often inexpedient; customary attendance usually losing something of its impressiveness. A system without a system is generally to be preferred — perseverance and watchfulness rather than exactness — under all circumstances, however, considering the convenience of the sick. None of us, we presume, will restrict our attendance to cases of spiritual indulgence and refreshment. The more unfavourable cases, if less exciting, will eventually be found not the less profitable department of our visitations, in the exercises of compassion, self-denial, and dependence on Divine aid; and in the cheering encouragement of the proffer of a free salvation to those, who are “ready to perish.”
The importance of Ministerial faithfulness cannot be too highly estimated. This is not a time for common-place topics of trifling, or for “prophesying smooth things.” The emaciated countenance of the sufferer, the symptoms of death, mourning relations around, call indeed loudly for tenderness. But love to the immortal soul, and intense interest in its eternal destiny, call louder still for fidelity of treatment. Our first concern must be, to be plain, and studiously faithful in our exhibition of truth. We have a great temptation from the sufferer’s willingness to be deluded, his greedy desire for comfort, and from the false tenderness of his misguided friends.^ But unfaithfulness is to undo our own souls no
1 See Job xiv. 19.
2 ‘Our chief danger in the present age seems to be in erring on the side of candor and lomplaisance, cind not dealing with mankind with sufficient plainness and fidelity. Many less than his.’ Silence is cruelty. For the knowledge of hi«i real condition either way is for his advantage — that he may enjoy the comfort of his soundness, or be saved from the certain ruin of his own delusion. ‘While you are tender, therefore,’ (Mr. Mason charges us) ’ be sure to be faithful, and have respect to the approbation of your conscience afterwards. Remember that you are a Minister of the Gospel; and must not sacrifice the cause of truth and godliness to a false shame or tenderness.’^ We must, however, like skilful physicians, mingle emollients with corrosives :^ labouring to work a solid, not a sudden cure: and never causing pain, but from the necessity of the case, and with the purpose of effecting a radical cure. The charge of harshness will then reflect upon our message,* not upon the delivery of it; while our full display of the encouragement and invitations of the Gospel, will prove, that we only pointed out the danger, to save the sinner from ruin; and to set before him a sure and everlasting refuge.
Nor must we forget to insist upon the love of him that afflicts. Here we see that clear view of that paternal character of God,^ which sustained the Redeemer’s soul in his bitterest moments of suffering.* It is a Father’s love that strikes, in order to humble his rebellious child; and that supports his humbled child with such sustaining peaceful joy, that he kisses the rod, while it is in the act of smiting him; and feels that comfort in the endurance of affliction, which he had anticipated in his removal. Here then we must point ont the reason of affliction — “not without necessity”^ — “coming not from the ground,” but from the good providence of God* — its end — for the trial of faith, and the glory of the Saviour* — its duties — self-inquiry,’” watchfulness,” faith,’* submission,’^ and thankfulness’* — its fruits — the removal of sin, ‘* the humbling of the soul,” the loosening of the heart from the world,’^ a larger spirit of supplication,’^ the establishment of Christian assurance,’’ and joy of my people have died, with whom my conscience has afterwards accused me of not dealing so plainly as I should.’ — Orton’s Letters to Dissentin”; Ministers, i. 59, GO. Melius est cum severitate diligerc, quam cum Icnitate decipere. Augustine.
1 Ezek. xxjciii. 8.
2 Student and Pastor. By the author of the celebrated treatise on Self-Knowledge, p. ll’t — a work with many serious hints upon the ministry. Its scanty and defective views of Christian doctrine have been lately Socinianized by the editorial labours of Dr. Toulmin.
3 For specimens of this healing exercise of faithfulness, see I Sam. xii. 20 — 22. Ezra X. 2. See some valuable hints in Cecil’s Remains — ‘On visiting Death-beds.’
* See Mark ix. 4i; xvi. IG. Comp. Lam. iii. 22 — ‘A’..
5 Psalm ciii. 13, with Heb. xii. 5 — 11. Matt. xxvi. 39, 42. John xviii. 11.
‘IPet. i. 6, 7. sjobv. G. Matt. x. 30. s 1 Pet. i. 7.
Job X. 2.” Hab. ii. 1. »2 Job xiii. 15.
»3 Lev. X. 3. 1 Sam. iii. 18. 2 Kings xx. 19. Psalm xxxix. 9.” Job i. 21.
Isaiah xxvii. 9. ‘« 2 Chron. xxxiii. 12. >T Eccles. i.
w Psalm 1. 15. ’s Zcch. xiii. 9.
fill anticipation of the heavenly inheritance.’ “In a weanedness of soul” and a cheerful suffering spirit, the full blessing of this visitation of love will be realized.
It is of infinite moment to make Christ the sum. of our instn/ctlotis to the sick. This indeed is the specific object of our couiniission; as the “Interpreter” of these painful dispensations, to exhibit the “uprightness of God” in punishing and pardoning sin — “having found a ransom;” and thus, as in the camp of Israel, to lift up the brazen serpent, with the warrant and inscription — “Look and live.“^ This is the only gospel for the sick chamber. To tell the impotent man to labour for heaven by his own works, is like mocking the misery of the wounded Israelite, by calling hiin to his work. He now, perhaps, for the first time, feels his ijiipotence. To work therefore, is to despair. But point his eye to the pole — and it is” life from the dead.” And here the simplicity of our work greatly assists us. Unlike the physician, we have only one remedy of diversified application, but equally adapted to all, for conviction, life, consolation, holiness. We use indeed the law — not as Ministers of the law — but as ‘• a schoolmaster to bring to Christ”’ — not however, keeping back the Gospel till the law has fully done its work; but setting out the Divine physician, in order to show the sinner his desperate disease, and to excite his desires, and soften his heart for an immediate application for healing. Thus we proclaim an open door under the most desponding ch:- cumstances* — invitation to all — discouragement to none — security to the people of God.^ All instruction is esseyitially defective, that is not grounded upon this free and full display of the Gospel, which furnishes the only effectual principle of holiness, in bringing us into union with God, and conformity to his image.
We cannot forbear to remark the comfort of going to the sick only as the Lord’s instrii?netits. This is the warrant of our commission — “Messengers” — sent by God for this express purpose. What a rehef from that excessive anxiety, which often hinders the freedom and cheerfulness of our spirit! And what a warrant to pray in faith for God’s power in his own ordinance; which, like every Divine institution, carries a promise with it; the pleading of which, and the benefit resulting therefrom, are hindered only by our own unbelief!
‘Ps. Iv. 6 — 8. 2 Cor. iv. 17, 18; v. 1, 5. See Archbishop Laud’s Manual of Prayers
in Slearne’s Tractat. de Visit. Infirm. Clergyman’s Instructor, p. 392. Cradock’s
Knowledge and Practice (ch. xxix.) gives a full and edifying view of this subject.
Job xxxiii. 23, 24. John iii. 14, 15; xii. 32. Isaiah xlv. 22. 3 Gal. in. 24
* See AcU viii. 22. Isa. iliiL 34, 25. Hos. xiu. 9. s See John vL 35 — 37.
We recommend, as a general rule, to conclude our visits to the sick with short but solemn prayer, moulding the precise petitions most suitable to his circumstances and spiritual condition. His case may not always admit of the act of prayer. Sometiijies however. Scripture prayerfully expounded, or ejaculatory petitions mingled in the course of conversation, will be an acceptable means of supplication according to the spirit of the Scriptural rule, and a ith a promise of spiritual, if not of temporal benefit.*
We need scarcely observe the peculiar caution requisite in administering the sacrament to the sick. While to the Christian pilgrim it may be the true viaticum for the last stage of his journey; by formalists, and even by the careless, ’ it is desired, as the passport on the road to heaven, which they expect will answer their purpose at once.’^ A familiar exposition of John vi. is the best preparation for its reception; not as enforcing the obligation of the commemorative command (to which there was no immediate reference;) but as illustrating the nature and operations of that faith, which alone qualifies the conmiunicant to “discern the Lord’s body.”
We must not forget the instruction of the attendants,^ which indeed is often a most important medium of indirect address to the sick. How impressive is the scene before their eyes, in the vivid picture of the consequences of sin, the vanity of the world, the nearness and unspeakable importance of eternity, and of an instant preparation for it! We must inculcate their immense responsibility, to add the care of the sick man’s soul to the care of his body; to keep off the too successful diversion of impertinent topics; to improve seasonable opportunities of reading or instruction: and to seek in special prayer a permanent blessing both upon him and upon themselves.
Nor m,ust we omit the convalescent in our cofisideration. Bishop Burnet advises to exact from the sick solemn promises of renovation of life in the event of their restoration.* Our future Ministry to them will be setting home these sick-bed engagements
‘See James v. 14 — 16.
2 Stonehouse’s Sick Man’s Friend — a work of defective Christian doctrine, but of much valuable practical detail, chiefly compiled from Doddridge, Mason, and others.
3 In every thing that a Minister says to a sick person, he ouiht to keep three things steadily in view; — the influence which it may have on the person, if dying — the influence which it may have on him, if he recover — and the influence it may have on persons in health who are about him.’ Gerard’s Pastoral Care, p. 108 — a sensible and serious work; but for the most part unconnected with an elevated standard, and with Evangelical motives.
* Past. Care, eh. viii. Compare Stearne’s Tractatus, ut supra — a treatise with most admirable systematic rules; but with an almost total destitutifn of enlivening views of the gospel. -Clergyman’s Instructor, p. 408.
for their constant remembrance, but yet in the deepest sense of their utter helplessness, and entire dependence on the strength of Christ. To each of them we might say — “Behold, thou art made whole; sin no more, lest a worst thing come upon thee.”* To all we should recommend daily application of the lessons which they have learned in this school ;* daily prayer to keep alive the teaching of the Spirit in their seasons of affliction ;* daily recollection of their peculiar trial? ;< daily renewal of their sick-bed vows ;* and daily “remembrance” of “them that are in adversity, as being themselves also in the Dody.”*