Images de page
PDF
ePub

THE

CLERGYMAN'S COMPANION

IN

VISITING THE SICK:

CONTAINING,

J. RULES FOR VISITING THE SICK.

II. THE OFFICE FOR THE VISITATION OF THE SICK.

III. THE COMMUNION OF THE SICK.

IV. A GREAT VARIETY OF OCCASIONAL PRAYERS FOR THE SICK; COLLECTED FROM THE WRITINGS OF SOME OF THE MOST EMINENT DIVINES OF THE CHURCH OF

ENGLAND.

TO WHICH ARE ADDED,

THE OFFICES OF PUBLIC AND PRIVATE BAPTISM,

WITH ADDITIONS AND ALTERATIONS.

PREFACE.

THIS collection has been so much esteemed, that it has passed through nine editions. Having now become exceedingly scarce, it was thought proper to reprint it.

The rules for Visiting the Sick, in five sections, are extracted chiefly from the works of Bishop Taylor. The Occasional Prayers are taken from the devotional tracts of Bishop Patrick, Mr. Kettlewell, and other pious and judicious divines. But in this Edition, the antiquated style of those writers is corrected and improved; at the same time, a spirit of rational piety, and unaffected simplicity, are carefully preserved.

A prayer by Dr. Stonehouse, and four by Mr. Merrick, the celebrated translator of the Psalms, are added to the old collection.

The offices of Public and Private Baptism, though no ways relating to the Visitation of the Sick, are retained; as, in the present form, they will be convenient for the Clergy in the course of their parochial duty.

CANON LXVII.

MINISTERS TO VISIT THE SICK.

WHEN any person is dangerously sick in any parish, the minister or curate, having knowledge thereof, shall resort unto him, or her, (if the disease be not known, or probably suspected to be infectious,) to instruct and comfort them in the distress, according to the order of Communion, if he be no preacher; or, if ne be a preacher, then as he shall think most needful and convenient.

It is recommended to the Clergy to write out the prayers, which are to be used by the Sick themselves, or by the persons whose devotions they wish to assist, and to leave the copies with them.

THE MANNER

OF

VISITING THE SICK;

OR,

THE ASSISTANCE THAT IS TO BE GIVEN TO SICK AND DYING PERSONS BY THE MINISTRY OF THE CLERGY.

SECTION I.

In all the days of our spiritual warfare, from our baptism to our burial, God has appointed his servants the ministers of the church, to supply the necessities of the people, by ecclesiastical duties; and prudently to guide, and carefully to judge concerning, souls committed to their charge.

And, therefore, they who all their lifetime derive blessings from the Fountain of Grace, by the channels of ecclesiastical ministers, ought then more especially to do it in the time of their sickness, when their needs are more prevalent, according to that known apostolical injunction: "Is any man sick among you, let him send for the elders of the church, and let them pray over him," &c.

too much upon him : for when the soul is confused and disturbed by the violence of the dis temper, and death begins to stare the man in the face, there is little reason to hope for any good effect from the spiritual man's visitation. For how can any regular administration take place, when the man is all over in a disorder? how can he be called upon to confess his sins, when his tongue falters, and his memory fails him? how can he receive any benefit by the prayers which are offered up for him, when he is not able to give attention to them? or how can he be comforted upon any sure grounds of reason or religion, when his reason is just expiring, and all his notions of religion together with it? or when the man, perhaps, had ne

The sum of the duties and offices, respective-ver any real sentiments of religion before? ly implied in these words, may be collected from the following rules.

SECTION II.

Rules for the Manner of Visiting the Sick.

1. LET the minister be sent to, not when the sick is in the agonies of death, as it is usual to do, but before his sickness increases

It is, therefore, a matter of sad consideration, that the generality of the world look upon the minister, in the time of their sickness, as the sure forerunner of death; and think his office so much relates to another world, that he is not to be treated with, as long as there is any hope of living in this. Whereas it is highly requisite the minister be sent for, when the sick person is able to be conversed with and instructed; and can understand, or be taught to understand, the case of his soul, and the rules of his conscience, and all the several

And

bearings of religion, with respect to God, his who is in such a case to speak more to God for neighbour, and himself. For to prepare a soul him than to talk to him: “ prayer of the for its change is a work of great difficulty; righteous," when it is "fervent," hath a proand the intercourses of the minister with the mise to "prevail much in behalf of the sick" sick have so much variety in them, that they person : but exhortations must prevail by their are not to be transacted at once. Sometimes own proper weight, and not by the passion of there is need of special remedies against im- the speaker; and, therefore, should be offered patience, and the fear of death; not only to when the sick is able to receive them. animate, but to make the person desirous and even in this assistance of prayer, if the sick willing to die. Sometimes it is requisite to man joins with the minister, the prayers should awaken the conscience by "the terrors of the be short, fervent, and ejaculatory, apt rather Lord;" to open by degrees all the labyrinths to comply with his weak condition, than of sin (those innumerable windings and turnings which insensibly lead men into destruction,) which the habitual sensualist can never be able to discover, unless directed by the particular grace of God, and the assistance of a faithful and judicious guide. Sometimes there is need of the balm of comfort, to pour in" oil | and wine" (with the good Samaritan) into the b.eeding wound, by representing the tender mercies of God, and the love of his Son Jesus Christ, to mankind: and at other times it will be necessary to "reprove, rebuke, and exhort, with all long suffering and doctrine:" so that! a clergyman's duty, in the visitation of the sick,

is not over at once: but at one time he must pray; at another, he must assist, advise, and direct; at another, he must open to him the nature of repentance, and exhort him to a confession of his sins, both to God and man, in all those cases which require it: and, at another time, he must give him absolution, and the sacrament of the body and blood of our Lord.

And, indeed, he that ought to watch all the periods of his life, in the days of his health, lest he should be surprised and overcome, had need, when he is sick, be assisted and called upon, and reminded of the several parts of his duty in every instant of his temptation.

The want of this makes the visitations of the clergy fruitless, because they are not suffered to imprint those proper effects upon the sick, which are needful in so important a ministration.

wearisome to his spirits, in tedious and long offices. But in case it appears he hath sufficient strength to go along with the minister, he is then more at liberty to offer up long petitions for him.

After the minister hath made this preparatory entrance to this work of much time and deliberation, he may descend to the particulars of his duty, in the following method.

SECTION III.

Of instructing the sick Man in the Nature of
Repentance, and Confession of his Sins.

THE first duty to be rightly stated to the sick man, is that of repentance; in which the minister cannot be more serviceable to him than by laying before him a regular scheme of it, and exhorting him at the same time to a free and ingenuous declaration of the state of his soul. For unless they know the manner of his life and the several kinds and degrees of those sins which require his penitential sorrow or restitution, either they can do nothing at all, or nothing of advantage and certainty. Wherefore the minister may move him to this in the following manner:

Arguments and Exhortations to move the sick
Man to Repentance, and Confession of his
Sins.

66

2. When the minister is come, let him dis- 1. That repentance is a duty indispensably course concerning the causes of sickness, and necessary to salvation. That to this end, all by a general argument move him to a consi- the preachings and endeavours of the prophets deration of his condition. Let him call upon and apostles are directed. That our Saviour him first, in general terms," to set his house" came down from heaven," on purpose to in order," "to trim and adorn his lamp," and call sinners to repentance." That as it is "to prepare himself for another world;" and a necessary duty at all times, so more especithen let him perform the customary duties of ally in the time of sickness, when we are comprayer, and afterwards descend to all other par-manded in a particular manner to "set our ticulars, as occasion shall offer, and circum-house in order." That it is a work of great stances require. difficulty, consisting in general of a change

66

a

3. According to the condition of the man, of mind," and a "change of life." Upon and the nature of his sickness, every act of which account it is called in Scripture, " visitation is to be proportioned. If his condi-state of regeneration, or new birth; a 66 contion be full of pain and infirmity, the exhorta- version from sin to God;" a "being renewtion ought to be shortened, and the minister ed in the spirit of our minds;" a "putting more "instant in prayer:" and the little ser-off the old man, which is corrupt according to vice the sick man can do for himself should be supplied by the charitable care of his guide,

* Matt. ix. 13.

the deceitful lusts of the flesh," and a "put- sin, as that we shall choose rather to die than ting on the new man, which is created in to live in it. For so the bitterest accents of righteousness and true holiness." That so grief are all ascribed to a true repentance in great a change as this, is not to be effected at Scripture; such as a "weeping sorely," or once, but requires the utmost self-denial and“ bitterly;" a "weeping day and night;" a resolution to put it in execution, consisting in" repenting in dust and ashes;" a "putting general of the following particulars:-1. A on sackcloth;" "fasting and prayer," &c. sorrowful sense of our sins: 2. An humble Thus holy David: "I am troubled, I am confession of them: 3. An unfeigned abhor- bowed down greatly, I go mourning all the rence and forsaking of them, and turning to day long, and that by reason of mine iniquithe Lord our God with all our hearts: 4. A ties, which are gone over my head, and, as a patient continuance in well-doing to the end heavy burden, are too heavy for me to bear :" of our lives. Ps. xxxviii. 4. 6. Thus Ephraim could say: These are the constituent and essential parts" After that I was instructed, I smote upon. of a true repentance; which may severally be my thigh: I was ashamed, yea, even condisplayed from the following motives of rea- founded, because I did bear the reproach of my son and Scripture, as opportunity shall serve, youth :" Jer. xxxi. 19. and the sick man's condition permit.

And this is the proper satisfaction for sin which God expects, and hath promised to accept; as, Ps. li. 17. "The sacrifices of God

The first part of a true repentance is a sorrowful sense of our sins, which naturally produceth this good effect, as we may learn from are a broken spirit: a broken and contrite St. Paul, (2 Cor. vii. 10.) where he tells us, heart, O God, thou wilt not despise." that "godly sorrow worketh repentance." 2. The next thing requisite in a true reWithout it, to be sure, there can be no such pentance, is confession of sins, which naturalthing; for how can a man repent of that which ly follows the other; for if a man be so deeply he is not sorry for? or, how can any one sin-afflicted with sorrow for his sins, he will be cerely ask pardon and forgiveness for what he is not concerned or troubled about?

glad to be rid of them as soon as he can ; and the way for this, is humbly to confess them to A sorrowful sense, then, of our sins, is the God, who hath promised to forgive us if we first part of a true repentance, the necessity do. "I said, I will confess my sins unto the whereof may be seen from the grievous and Lord," saith the Psalmist; " and so thou forabominable nature of sin; as, 1. That it made gavest the wickedness of my sin;" Ps. xxxii. so wide a separation betwixt God and man, 6. So, Prov. xxviii. 13. and I John i. 9. "If that nothing but the blood of his only begot- we confess our sins, God is faithful and just to ten Son could suffice to atone for its intoler-forgive us our sins, and to cleanse us from all able guilt: 2. That it carries along with it, unrighteousness." So the returning prodigal the basest ingratitude, as being done against went to his father with an humble confession our heavenly Father, "in whom we live, and of his baseness, and was received into favour move, and have our being :" 3. That the con-again. Luke xv. 18, 19. sequence of it is nothing less than eternal ruin, And because the number of our sins are like in that "the wrath of God is revealed against the hairs of our head, or the sand of the sea, all impenitent sinners ;" and "the wages of and almost as various too in their kinds as their sin is death,”—not only temporal but eter- numbers; confession must needs be a very exnal. tensive duty, and require the strictest care and examation of ourselves: for " who can tell how oft he offendeth ?" saith David; “O, cleanse thou me from my secret faults!"

From these and the like considerations, the penitent may further learn, that to be sorry for our sins is a great and important duty. That it does not consist in a little trivial concern, a superficial sigh, or tear, or calling ourselves sinners, &c. but in a real, ingenuous, pungent, and afflicting sorrow: for, can that which cast our parents out of Paradise at first, that brought down the Son of God afterwards from heaven, and put him at last to such a cruel and shameful death, be now thought to be done away by a single tear or a groan ? Can so base a piece of ingratitude, as rebelling against the Lord of glory, who gives us all we have, be supposed to be pardoned by a slender submission? Or can that which deserves the torment of hell, be sufficiently atoned for by a little indignation and superficial remorse?

True repentance, therefore, is ever accompanied with a deep and afflicting sorrow; a sorrow that will make us so irreconcileable to

The penitent, therefore, should be reminded, that his confession be as minute and particular as it can; since the more particular the confession is, to be sure, the more sincere and safe the repentance.

3. A third thing requisite in a true repentance, is an unfeigned abhorrence and forsaking of sin, and turning to the Lord our God with all our hearts.

For so we find them expressly joined together by St. Paul, when he charges those whom by vision he was sent to convert, to change their mind, and "turn to God, and do works meet for repentance :" Acts xxvi. 20. And a little before he says, he was sent" to open their eyes, and turn them from darkness to light, and from

* ἀπήγγελλον μετανοών.

« PrécédentContinuer »