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 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. 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 | too much upon him : for when the soul is con our baptism to our burial, God has appointed fused and disturbed by the violence of the dishis servants the ministers of the church, to temper, and death begins to stare the man in 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. 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 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 rules of his conscience, and all the several 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. And 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 turn-wearisome to his spirits, in tedious and long ings which insensibly lead men into destruc-offices. But in case it appears he hath suffition,) which the habitual sensualist can never cient strength to go along with the minister, be able to discover, unless directed by the par- he is then more at liberty to offer up long pe ticular grace of God, and the assistance of a titions for him. 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 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. 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 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 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 99 That as it is (6 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 com prayer, 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 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, “a visitation is to be proportioned. If his condi-state of regeneration, or new birth; a tion be full of pain and infirmity, the exhorta-version from sin to God;" a "being renewtion ought to be shortened, and the ministered 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. 18. 66 con 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 66 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 The first part of a true repentance is a sor-which God expects, and hath promised to acrowful sense of our sins, which naturally pro- cept; as, Ps. li. 17. "The sacrifices of God duceth 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 glad to be rid of them as soon as he can; and is not concerned or troubled about? 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 1 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 From these and the like considerations, the examination of ourselves: for "who can tell penitent may further learn, that to be sorry how oft he offendeth ?" saith David; " 0, for our sins is a great and important duty. cleanse thou me from my secret faults!" That it does not consist in a little trivial con- The penitent, therefore, should be reminded, cern, a superficial sigh, or tear, or calling our-that his confession be as minute and particular selves sinners, &c. but in a real, ingenuous, as it can; since the more particular the confespungent, and afflicting sorrow: for, can that sion is, to be sure, the more sincere and safe which cast our parents out of Paradise at first, the repentance. 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 66 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 the power of Satan unto God, that they may re-ed by evil customs and principles, apt to excuse ceive forgiveness of sins:" ver. 18. And we themselves, and to be content with a certain 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 likewise to forsake them. For it is he only" That they are sinners, as every man hath his "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: Rev. ii. 26. Hence our religion is said to be a continual warfare, and we must be constantly "pressing forward toward the mark of our high calling," with the apostle, lest we fail of the prize. And this it is which makes a death-bed repentance so justly reckoned to be very full of hazard; such as none who defer it till then, can depend upon with any real security. For let a man be never so seemingly penitent in the day of his visitation, yet none but God can tell whether it be sincere or not; since nothing is more common than for those who expressed the greatest signs of a lasting repentance upon a sick bed, to forget all their vows and promises of amendment, as soon as God had removed the judgment, and restored them to their former health. "It happened to them according to the true proverb," as St. Peter says, "The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire:" 2 Pet. ii. 22. 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. general and indefinite confession; so that if you provoke them never so much to acknow. ledge their faults, you shall hardly ever extort any thing farther from them than this, viz. infirmity, and they as well as any; but, God be 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 acknow. ledge themselves to be sinners in the main," &c. And if you can open their breast 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: Arguments and general Heads of Discourse, by way of Consideration, to awaken a stupid Conscience, and the careless Sinner. 1. And here let the minister endeavour to affect his conscience, by representing to him,― That Christianity is a holy and strict religion: that the promises of heaven are so great, that it is not reasonable to think a small matter and a little duty will procure it for us: that religious persons are always the most scrupulous; and that to feel nothing, is not a sign of life, but of death: that we live in an age in which that which is called and esteemed a holy life, in the days of the apostles and primitive Christianity would have been esteemed indifferent, sometimes scandalous, and always cold: that when we have "done our best, all our righteousness is but as filthy rags ;" and we But here it is much to be feared, that after can never do too much to make our "calling all his endeavours to bring men to a sight of and election sure:" that every good man ought themselves, and to repent them truly of their to be suspicious of himself, fearing the worst, sins, the spiritual man will meet with but very that he may provide for the best: that even little encouragement: for if we look round the St. Paul, and several other remarkable saints, world, we shall find the generality of men to had at some times great apprehensions of failbe of a rude indifference, and a seared con- ing of the “mighty prize of their high callscience, and mightily ignorant of their condi-ing:" that we are commanded to "work out tion with respect to another world, being abus-our salvation with fear and trembling ;" inas |