Chapter Iii. The Visitation Of The Sick.
CHAPTER III. THE VISITATION OF THE SICK.
This Divinely-appointed work 1594—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.1595 Again, in the sinner’s contact with ‘Death—that terrible and thundering Preacher,’ 1596—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, and so encouraging!
Therefore, neglect or error in this Ministration, involves consequences far more responsible than medical inattention or unskilfulness—it is 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 need spiritual help at the hour of death, or in time of great affliction.’ 1597 ‘Opiate divinity’ 1598 is too often administered to slumbering souls, instead of awakening excitements of anxious alarm in them. Perhaps nowhere are our faith and seriousness more painfully exercised, and nowhere do we more sensibly realize 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 result from a small error in his treatment,1599 add much to the difficulty—so that (it is seemingly intimated) it is “one in a thousand” that particularly excels in this work.1600
The promiscuous1601 use of a general form of service cannot be recommended.1602 The 67th Canon determines the use of the appointed service,
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‘as the Preacher thinks most necessary and convenient’—this is a wise and necessary discretion since (whatever its excellence may be) it has the disadvantage of ‘not being particular enough for each distinct occasion.’ 1603
It would be impossible to give general rules for difficult cases; when they come before us, we can scarcely judge them with any certainty, and our judgment is determined by a very small matter. We only mention a few hints, such 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 must 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.1604 Nothing more successfully engages confidence, than when the official garb shows “a brother that is born for adversity.” 1605
We 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
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physician cannot prescribe without feeling the pulse, and enquiring concerning the diet and habits of life. He takes pains to converse with friends, and gains his information from every quarter. Thus 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 diverse applications of Scripture according to the symptoms evolved for our direction. The Psalms are particularly 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.1606 His subsequent discourse to the multitude is universally applicable, marking the freeness of the Gospel for the encouragement of the sinner; and its spirituality for the conviction of the self-righteous.1607 His closing discourses to his disciples are fraught with consolation and support for the penitent and established Christian.1608 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 becomes too general and pointless, we might combine some detached portions that allow for a closer, more 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. From him, therefore, we may easily put the several parts together, and enlarge on each separately to any extent, aiming to apply 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 will often 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 refer to these enquiries, adding our plain and serious view of his state, and leading him to earnest prayer for increasing self-awareness.
The treatment of cases will often exercise “long patience.” A cold, unmeaning assent may meet us from day to day—perhaps
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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 of a familiar rather than 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 to be “the waters that wear the stones.” 1609 Legal expressions in common use must often be tested 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 import to every opportunity of instruction. Yet in other cases, frequent visits should not ordinarily be long. In cases of particular repulsiveness, some intermission would be advisable—watching for openings and important emergencies, however unexpected. The time of visiting may also vary. Sometimes regularity is desirable, and often it is 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 to be a no 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, indeed call loudly for tenderness. But love for 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, from his greedy desire for comfort, and from the false tenderness of his misguided friends.1610 But unfaithfulness will undo our own souls no
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less than his.1611 Silence is cruelty. For the knowledge of the sufferer’s 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 regard for the approval 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.’ 1612 We must, however, like skilful physicians, mingle emollients1613 with corrosives: 1614 labouring to work a solid, not a sudden cure: and never causing pain, except when necessary for the case, and with the purpose of effecting a radical cure. The charge of harshness will then reflect on our message,1615 not on its delivery—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 on the love of the one who afflicts. Here we see that clear view of that paternal character of God,1616 which sustained the Redeemer’s soul in his bitterest moments of suffering.1617 It is a Father’s love that strikes, in order to humble his rebellious child; and to support his humbled child with such sustaining peaceful joy, that he kisses the rod, while it is in the act of striking him; and feels that comfort in the endurance of affliction, which he anticipated in his removal. Here then we must point out the reason for affliction—it is “not without necessity” 1618—“coming not from the ground,” but from the good providence of God1619 —its end—for the trial of faith, and for the glory of the Saviour 1620—its duties—self-inquiry,1621 watchfulness,1622 faith,1623 submission,1624 and thankfulness 1625—its fruits—the removal of sin,1626 the humbling of the soul,1627 the loosening of the heart from the world,1628 a larger spirit of supplication,1629 the establishment of Christian assurance,1630 and joyful
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anticipation of the heavenly inheritance.1631 In “a weaned soul”1632 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 instructions to the sick. This indeed is the specific object of our commission; 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 bronze serpent,1633 with the warrant and inscription—“Look and live.” 1634 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 him to his work. Now, perhaps for the first time, he feels his impotence. To work therefore, is to despair. But point his eye to the pole—and it is “life from the dead.”1635 And here the simplicity of our work greatly assists us. Unlike the physician, we have only one remedy with diverse applications, but equally adapted to all: for conviction, life, consolation, holiness. Indeed, we use the law—not as Ministers of the law—but as “a schoolmaster, to bring them to Christ” 1636— not, however, withholding the Gospel till the law has fully done its work; but presenting the Divine physician through the Gospel in order to show the sinner his desperate disease, and to excite his desires, and to soften his heart, that he might immediately apply to Christ for healing. Thus we proclaim an open door under the most despondent circumstances 1637—an invitation to all—and discouragement to none—security to the people of God.1638 All instruction is essentially 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 instruments. This is the warrant of our commission—“Messengers”—sent by God for this express purpose. What a relief 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 from it, are hindered only by our own unbelief!
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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 allow for the act of prayer. Sometimes 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 with a promise of spiritual benefit, if not temporal benefit.1639
We need scarcely observe the particular caution requisite in administering the sacrament to the sick. “While to the Christian pilgrim it may be the true viaticum1640 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.’ 1641 A familiar exposition of John 6 is the best preparation for receiving it; not as enforcing the obligation of the commemorative command (to which there was no immediate reference), but illustrating the nature and operations of that faith which alone qualifies the communicant to “discern the Lord’s body.”
We must not forget the instruction of the attendants,1642 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 avoid the too successful diversion of impertinent topics; to make use of timely opportunities for reading or instruction, and to seek in special prayer, a permanent blessing both upon him and upon themselves.
Nor must we omit the convalescent in our consideration. Bishop Burnet advises to exact from the sick their solemn promises of renovating their life in the event of their restoration.1643 Our future Ministry to them will be setting home these sick-bed engagements
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for their constant remembrance, 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, you are made whole; sin no more, lest a worst thing come upon you.” 1644 To all we should recommend daily application of the lessons which they have learned in this school;1645 daily prayer to keep alive the teaching of the Spirit in their seasons of affliction;1646 daily recollection of their particular trials;1647 daily renewal of their sick-bed vows;1648 and daily “remembrance” of “those who are in adversity, as being also in the body.” 1649