entirely unnecessary, and she were perfectly assured that the sick man, whatever might be the redeeming features of his case, were without all doubt a sinner; and that her Ministers were called now especially to visit him in that character simply as a consequence of his sickness; all afflictions being considered as in some sense the fruit of sin, and sickness being contemplated as a judgment. It is curious as illustrative of this point, that in the very passage we are now considering, and which is taken from the Litany, the words, "neither take Thou vengeance of our sins," are omitted, as though it were an anomaly at this special time to beseech of GOD not to "take vengeance upon our sins" when the sick man is lying a sad example of His wrath against sin as well actual in the individual as original in mankind in general.1 Of Dr. Hammond it is related that, "at the approach of sickness, his first consideration was, 'what failing had provoked the present chastisement ?' and to that purpose made his earnest prayer to GOD, and enjoined his friends to do the like, to convince him of it; nor only so, but tear and rend away, though by the greatest violence and sharpest discipline, whatever was displeasing in His eyes, and grant not only patience, but fruitfulness under the rod." [On this subject, the sick man is referred for further satisfaction and a fuller explanation to pp. 4, 5, 6, of the Introductory Chapter, which he may peruse as the intervals of refreshment in his sickness may afford him opportunity.] "Answer. Spare us, Good LORD." We are now come to the responsals. The sick man is here to be careful that he join audibly, if his illness do not disable him from so much exertion, with the Priest, in this and all other places where it is appointed. Nor should he allow his friends to be dumb on such a moving occasion but resent their silence. Dean Comber says, "The Church orders all that are present to join, not only in heart, but in voice also, 1 Visitatio Infirm. li. 2 Fell's Life of Hammond. to beseech GOD for the sick person, who doubtless will be much refreshed by the charity and devotion of so many supplicants, who with united requests do petition the throne of grace for him." "When I had read," says Mr. Boteler, in a funeral sermon on Sibylla Egerton, daughter of Sir Rowland Egerton, "the Versicle appointed in the Visitation of the Sick, 'O LORD, save Thy servant,' and some present rehearsed the antiphon, Which putteth her trust in Thee,' she started up with much earnestness, hands, and eyes, and heart, and all lift up, and added 'Ay, my whole confidence, LORD.' She died in October, 1661." One of the great blessings accompanying these ministerial offices in private is, that the sick man is made to feel that he is still under the care of the Church, and that though separated from public assemblies, he is yet not separated from the blessings of the fellowship of the faithful. This beautiful practice of uttering responses will bring the sick man by a necessary association, to the realization of his membership with the rest of the mystical body of CHRIST and to the consciousness that he has a title to all the benefits of their prayers. You should not omit therefore, if possible, to secure the attendance of two or more friends when the Priest is expected to visit you. At all events, you may direct those about you not to hasten away, until the time shall come, that the guide of souls will, by his office, be desirous of entering upon such a close intercourse with the affairs of your soul, as may not very well consist with the presence of a third person. When the Priest is repeating the LORD's prayer, the sick man will enter into its petitions with more edification and comfort to himself, if he know dexterously how to make its several petitions answer to the particulars of his own present condition. [4 form of paraphrase on the LORD's Prayer suitable to one in sickness is furnished in the second part of this book, and should the sick man have diligently used it before the Priest visit him, it will be attended with a very beneficial result.] "Let the enemy have no advantage of him. The Versicles come next to be considered, two of which deserve special attention: the rest speak for themselves. Dean Comber says "This sentence is a gracious promise, turned into a prayer; and what GOD promises literally to David, mystically to CHRIST and the members of His body, we desire that may be particularly made good to this languishing Christian. Our LORD did punctually perform His word to King David, and to JESUS Our Head, and therefore we hope He will grant the same favour to one who needs it exceedingly, and begs it most importunately. By "the Enemy," and "the Wicked," in this place, we must understand the Devil, who is called Satan, the Adversary, and the Enemy, from his malice and his opposing all good men,1 and from his natural wickedness and tempting others thereto, bears the name of the Wicked, or the Evil One. And the sense of the prayer is, that Satan may have no advantage against the sick man in this his weak estate, nor so much as be allowed to come near him to hurt him. It is certain that this enemy is much our superior in our best health, and hath great advantage of us in policy and strength, vigilance and experience; how much more then would he be too hard for us, when sickness hath impaired all our faculties and weakened all our powers, if we called not our GOD in to our assistance? It was a cruel policy of Jacob's sons, to set upon the Shechemites when they were unable to defend themselves.3 And it is a piece of Satan's malicious craft, to assault the poor Christian most violently, when he is least unable to resist him; his fury is greatest when we draw towards our end, because he knoweth that he hath but a short time. If he cannot conquer them in this last conflict, he foresees they will presently be above his reach, and placed where he can never assault them more: wherefore now he summons up all his 1 S. Matt. xiii. 28; 1 S. Pet. v. 8. 2 S. Matt. xiii. 19; Eph. vi. 16; 1 S. John ii. 13. devices, but blessed be GOD, we are not ignorant of them, and so may hope he shall have no advantage of us.1 We know he will tempt some to presume, and others to despair; some to impatience in sickness and fear of death, others to doubting and infidelity, to impenitence and the love of this evil world: but if GOD keep us, he cannot hurt us. He hath this enemy in chains, who cannot come near us unless He permit him. To Him therefore we pray to keep off the enemy, and to send us help to save and defend this infirm servant of His." Such are the pious prayers which the Church puts into the mouth of her ministers, to offer in behalf of her suffering members. Prayer is made that the affliction may be sanctified to the sick man, that if it should be God's good pleasure to restore him to his former health, he may lead the residue of his life in His fear and to His glory, or else that he may have grace so to take GOD's visitation, that, after this painful life ended, he may dwell with GOD in life everlasting, through JESUS CHRIST our LORD. In the spirit of this prayer, Dr. Hammond in his dying moments, told his friends "that he should leave them in God's hands, Who could supply abundantly all the assistance they could either expect or desire from Him, and Who would so provide, that they should not find his removal any loss." And when he observed one of them with some earnestness pray for his health and continuance, he with tender passion replied, "I observe your zeal spends itself all in that one petition for my recovery; in the interim, you have no care of me in my greatest interest, which is, that I may be perfectly fitted for my change when GOD shall call me: I pray let some of your fervour be employed that way." And being pressed to make it his own request to GOD to be continued longer in the world to the service of the Church, he immediately began a solemn prayer, which contained first a very humble 1 1 Cor. ii. 11. and melting acknowledgment of sin, and a most earnest intercession for mercy and forgiveness through the merits of his SAVIOUR; next, resigning himself entirely into his Maker's hands, he begged, "that if the Divine wisdom intended him for death, he might have a due preparation for it; but if his life might be in any degree useful to the Church, even to one single soul, he then besought ALMIGHTY GOD to continue him, and by His grace enable him to employ that life He so vouchsafed industriously and successfully." [יי [The reader is referred to the Meditations in the third part of this volume for some devout reflections by way of paraphrase upon the prayers.] "Then shall the Minister exhort the sick person after this form, or other like." 2 The sick man must not be surprised if his Minister do not, in this instance, confine himself to the words of the Visitation Office, as by the above rubric it will be seen that he is clearly allowed a licence to enlarge upon the form of exhortation provided by the Church. As however the rubric is worded so as to impose some restraint upon the liberty of the Minister in this matter, and obliges him to address his patient "after this form, or other like," and as the form here prescribed, we are told, exactly agrees with the heads. of exhortation, which the Priest was ordered to use to the sick, by an ancient council about eight hundred years ago, showing the long experience the Church has had of its usefulness, the sick man may naturally expect, in making his preparation against the visit of his Minister, that the same points of instruction which are contained in the exhortation, will form the subject of his address. He will be instructed, that sickness is GOD's visitation; and he will be carefully reminded of the causes for which sickness is commonly sent upon us. He will be taught the proper manner of bearing sickness, that he is to be truly repentant and bear it with patience, after CHRIST's example, and give GOD humble thanks for His visitation. And moreover, that so doing, it will help him on his way to everlasting 2 Wheatley. 1 Fell's Life of Hammond. |