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Let it be remembered that the Acts of the Apostles described various particular miracles wrought by St. Paul, which in their nature answers to the terms and expressions which we have seen to be used by St. Paul himself.

Upon the whole, the matter admits of no soft- hands; we have also a history purporting to be ening qualification, or ambiguity whatever. If St. written by one of his fellow-travellers, and appearPaul did not work actual, sensible public miracles, ing, by a comparison with these letters, certainly he has knowingly, in these letters, borne his tes-to have been written by some person well actimony to a falsehood. I need not add, that, in quainted with the transactions of his life. From two also of the quotations, he has advanced his the letters, as well as from the history, we gather assertion in the face of those persons amongst not only the account which we have stated of him, whom he declares the miracles to have been but that he was one out of many who acted and wrought. suffered in the same manner; and that of those who did so, several had been the companions of Christ's ministry, the ocular witnesses, or pretending to be such, of his miracles, and of his resurrection. We moreover find this same person referring in his letters to his supernatural conversion, the particulars and accompanying circumstances of which are related in the history, and which accompanying circumstances, if all or any Here then we have a man of liberal attain-of them be true, render it impossible to have been ments, and in other points of sound judgment, who a delusion. We also find him positively, and in aphad addicted his life to the service of the Gospel. propriated terms, asserting that he himself worked We see him, in the prosecution of his purpose, miracles, strictly and properly so called, in suptravelling from country to country enduring every port of the mission which he executed; the hisspecies of hardship, encountering every extremity tory, meanwhile, recording various passages of his of danger, assaulted by the populace, punished by ministry, which come up to the extent of this asthe magistrates, scourged, beat, stoned, left for sertion. The question is, whether falsehood was dead; expecting, wherever he came, a renewal of ever attested by evidence like this. Falsehoods, the same treatment, and the same dangers, yet, we know, have found their way into reports, into when driven from one city, preaching in the next; tradition, into books; but is an example to be met spending his whole time in the employment, sa- with, of a man voluntarily undertaking a life of crificing to it his pleasures, his ease, his safety; want and pain, of incessant fatigue, of continual persisting in this course to old age, unaltered by peril; submitting to the loss of his home and counthe experience of perverseness, ingratitude, preju- try, to stripes and stoning, to tedious imprisondice, desertion; unsubdued by anxiety, want, ment, and the constant expectation of a violent labour, persecutions; unwearied by long confine- death, for the sake of carrying about a story of ment, undismayed by the prospect of death. what was false, and of what, if false, he must Such was St. Paul. We have his letters in our have known to be so?

THE

CLERGYMAN'S COMPANION

IN

VISITING THE SICK:

CONTAINING,

I. 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 there of, shall resort unto him, or her, (if the disease be not known, or probably suspected to be infectious, to instruct and comfort them in their distress, according to the order of Communion, if he be no preacher; or, if he 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. 233 20*

2 G

THE

MANNER OF VISITING THE SICK;

OR,

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.

rules of his conscience, and all the several bearings of religion, with respect to God, his neighbour, and himself. For to prepare a soul for its change of the minister with the sick have so much variety is a work of great difficulty; and the intercourses in them, that they are not to be transacted at

once. Sometimes there is need of special remeAnd, therefore, they who all their lifetime de- dies against impatience, and the fear of death; not rive blessings from the Fountain of Grace, by the only to animate, but to make the person desirous channels of ecclesiastical ministers, ought then and willing to die. Sometimes it is requisite to more especially to do it in the time of their sick-awaken the conscience by "the terrors of the ness, 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.

The sum of the duties and offices, respectively 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 too much upon him for when the soul is confused and disturbed by the violence of the distemper, 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 never any real sentiments of religion before?

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 234

19 Lord

to open by degrees all the labyrinths of which insensibly lead men into destruction,) which sin (those innumerable windings and turnings the habitual sensualist can never be able to discover, unless directed by the particular grace of dicious guide. Sometimes there is need of the God, and the assistance of a faithful and jubalm of comfort, to pour in "oil and wine" (with the good Samaritan) into the bleeding 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.

2. When the minister is come, let him discourse concerning the causes of sickness, and by a general argument move him to a consideration of his condition. Let him call upon him first, in general terms, "to set his house in order," "to trim and adorn his lamp," and "to prepare himself for another world ;" and then let him perform the customary duties of prayer, and afterwards descend to other particulars, as occasion shall offer, and circumstances require.

3. According to the condition of the man, and

These are the constituent and essential parts of a true repentance; which may severally be displayed from the following motives of reason and Scripture, as opportunity shall serve, and the sick man's condition permit.

the nature of his sickness, every act of visitation | once, but requires the utmost self-denial and resois to be proportioned. If his condition be full of lution to put it in execution, consisting in general pain and infirmity, the exhortation ought to be of the following particulars:-1. A sorrowful shortened, and the minister more "instant in sense of our sins: 2. An humble confession of prayer:" and the little service the sick man can them: 3. An unfeigned abhorrence and forsaking do for himself should be supplied by the charitable of them, and turning to the Lord our God with all care of his guide, who is in such a case to speak our hearts: 4. A patient continuance in wellmore to God for him than to talk to him: "prayer doing to the end of our lives. of the righteous," when it is "fervent," hath a promise to "prevail much in behalf of the sick" person: but exhortations must prevail by their own proper weight, and not by the passion of the speaker; and, therefore, should be offered when the sick is able to receive them. And even in this assistance of prayer, if the sick man joins with the minister, the prayers should be short, fervent, and ejaculatory, apt rather to comply with his weak condition, than 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 de-
claration 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 peni-
tential sorrow or restitution, either they can do
nothing at all, or nothing of advantage and certain-
ty. Wherefore the minister may move him to
this in the following manner:

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

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 St. Paul, (2 Cor. vii. 10,) where he tells us, that "godly sorrow worketh repentance." Without it, to be sure, there can be no such thing; for how can a man repent of that which he is not sorry for? or, how can any one sincerely ask pardon and forgiveness for what he is not concerned or troubled about?

A sorrowful sense, then, of our sins, is the first part of a true repentance, the necessity whereof may be seen from the grievous and abominable nature of sin; as, 1. That it made so wide a separation betwixt God and man, that nothing but the blood of his only begotten Son could suffice to atone for its intolerable guilt: 2. That it carries along with it the basest ingratitude, as being done against our heavenly Father, "in whom we live, and move, , and have our being:" 3. That the consequence of it is nothing less than eternal ruin, in that "the wrath of God is revealed against all impenitent sinners;" and "the wages of sin is death,"-not only temporal but eternal.

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 submission? Or can that which deserves the torwe have, be supposed to be pardoned by a slender ment of hell, be sufficiently atoned for by a little indignation and superficial remorse?

1. That repentance is a duty indispensably necessary to salvation. That to this end, all the preachings and endeavours of the prophets and apostles are directed. That our Saviour "came down from heaven," on purpose "to call sinners to with a deep and afflicting sorrow; a sorrow that True repentance, therefore, is ever accompanied repentance." That as it is a necessary duty at will make us so irreconcilable to sin, as that we all times, so more especially in the time of sick-shall choose rather to die than to live in it. For ness, when we are commanded in a particular so the bitterest accents of grief are all ascribed to manner to "set our house in order." That it is a work of great difficulty, consisting in general of a ing sorely," or "bitterly" a a true repentance in Scripture; such as a “weepweeping day and "change of mind," and a "change of life." Upon night;" a "repenting in dust and ashes;" a which account it is called in Scripture, a state of regeneration, or new birth;" a "conversion &c. Thus holy David: "I am troubled, I am putting on sackcloth;" "fasting and prayer," from sin to God;" a "being renewed in the spirit bowed down greatly, I go mourning all the day of our minds;" a "putting off the old man, which long, and that by reason of mine iniquities, which is corrupt according to the deceitful lusts of the are gone over my head, and, as a heavy burden, flesh," and a "putting on the new man, which is are too heavy for me to bear:" Ps. xxxviii. 4, 6. created in righteousness and true holiness." That Thus Ephraim could say: "After that I was so great a change as this, is not to be effected at instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth:" Jer. xxxi. 19.

Matt. ix. 13.

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And this is the proper satisfaction for sin which | Rev. ii. 26. Hence our religion is said to be God expects, and hath promised to accept; as, continual warfare, and we must be constantly Ps. li. 17: "The sacrifices of God are a broken "pressing forward toward the mark of our high spirit: a broken and contrite heart, O God, thou calling," with the apostle, lest we fail of the wilt not despise." prize.

2. The next thing requisite in a true repentAnd this it is which makes a death-bed reance, is confession of sins, which naturally fol-pentance so justly reckoned to be very full of lows the other; for if a man be so deeply afflicted hazard; such as none who defer it till then, can with sorrow for his sins, he will be glad to be rid depend upon with any real security. For let a of them as soon as he can; and the way for this, man be never so seemingly penitent in the day of is humbly to confess them to God, who hath pro his visitation, yet none but God can tell whether mised to forgive us if we do. "I said, I will con- it be sincere or not; since nothing is more comfess my sins unto the Lord," saith the Psalmist; mon than for those who expressed the greatest "and so thou forgavest the wickedness of my signs of a lasting repentance upon a sick bed, to sin," Ps. xxxii. 6. So, Prov. xxviii. 13, and forget all their vows and promises of amendment, 1 John i. 9: "If we confess our sins, God is as soon as God had removed the judgment, and faithful and just to forgive us our sins, and to restored them to their former health. "It hapcleanse us from all unrighteousness." So the re- pened to them according to the true proverb," as turning prodigal went to his father with an hum- St. Peter says, "The dog is turned to his own ble confession of his baseness, and was received vomit again, and the sow that was washed to her into favour again.-Luke xv. 18, 19. wallowing in the mire," 2 Pet. ii. 22.

And because the number of our sins are like the hairs of our head, or the sand of the sea, and almost as various too in their kinds as their numbers; confession must needs be a very extensive duty, and require the strictest care and examination of ourselves: for "who can tell how oft he offendeth?" saith David; "O, cleanse thou me from my secret faults!"

The sick penitent, therefore, should be often reminded of this:-that nothing will be looked upon as true repentance, but what would_terminate in a holy life: that, therefore, he ought to take great heed, that his repentance be not only the effect of his present danger, but that it be lasting and sincere, "bringing forth works meet for repentance," should it please God mercifully to prove him by a longer life.

The penitent, therefore, should be reminded, that his confession be as minute and particular as But here it is much to be feared, that after all it can; since the more particular the confession his endeavours to bring men to a sight of themis, to be sure, the more sincere and safe the re-selves, and to repent them truly of their sins, the pentance.

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.

spiritual man will meet with but very little encouragement: for if we look round the world, we shall find the generality of men to be of a rude indifference, and a seared conscience, and mightily ignorant of their condition with respect to another For so we find them expressly joined together world, being abused by evil customs and princiby St. Paul, when he charges those whom by ples, apt to excuse themselves, and to be content vision he was sent to convert, to change their with a certain general and indefinite confession; mind, and "turn to God, and do works meet for so that if you provoke them never so much to repentance:" Acts xxvi. 20. And a little before, acknowledge their faults, you shall hardly ever he says, he was sent "to open their eyes, and turn extort any thing farther from them than this, viz. them from darkness to light, and from the power" That they are sinners, as every man hath his of Satan unto God, that they may receive for-infirmity, and they as well as any; but, God be giveness of sin:" ver. 18. And we shall always find, when we are commanded to cease from evil, it is in order to do good.

The penitent, therefore, must be reminded, not only to confess and be sorry for his sins, but like wise to forsake them. For it is he only "who confesseth and forsaketh his sins, that shall have mercy:" Prov. xxviii. 13. And this forsaking must not be only for the present, during his sickness, or for a week, a month, or a year; but for his whole life, be it never so protracted: which is

the

4. Last thing requisite in a true repentance, viz. "a patient continuance in well-doing to the end of our lives." For as the holy Jesus assures us, that "he that endureth unto the end shall be saved;" so does the Spirit of God profess, that "if any man draw back, his soul shall have no pleasure in him:" Heb. x. 38. Hence we are said to be partakers of Christ, if we hold the beginning of our confidence steadfast to the end," Heb. iii. 14, but not else; for it is to "him only that overcometh, and keepeth his works to the end," that our Saviour hath promised a reward:

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thanked, they have done no injury to any man, but are in charity with all the world." And, perhaps they will tell you, "they are no swearers, no adulterers, no rebels, &c. but that, God forgive them, they must needs acknowledge themselves to be sinners in the main," &c. And if you can open their breasts so far, it will be looked upon as sufficient; to go any farther, will be to do the office of an accuser, not of a friend.

But, which is yet worse, there are a great many persons who have been so used to an habitual course of sin, that the crime is made natural and necessary to them, and they have no remorse of conscience for it, but think themselves in a state of security very often when they stand upon the brink of damnation. This happens in the cases of drunkenness and lewd practices, and luxury, and idleness, and misspending of the sabbath, and in lying and vain jesting, and slandering of others; and particularly in such evils as the laws do not punish, nor public customs shame, but which are countenanced by potent sinners, or wicked fashions, or good-nature and mistaken civilities. In these and the like cases, the spiritual man must endeavour to awaken their consciences by such means as follow:

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