This is one of the most responsible and difficult duties of the pastor,
for it often devolves on him the spiritual guidance of souls on the
verge of eternity, when what is said must be said at once and words
fitly spoken are of supreme moment. I have, therefore, reserved this
subject for special suggestions.
1. The people should be instructed to notify the pastor when cases of
sickness occur, for he is often blamed for neglect in visiting the sick
when in fact he did not know of the sickness. He should make public
request, therefore, that notice be sent to him of such cases, with the
fullest assurance of readiness on his part to respond to such a call at
all hours and in all places. Of course, in cases of known sickness
among his own people, a pastor will not wait to be invited, but will
call as an understood part of his pastoral duty.
2. It is always prudent to visit the sick in a rested rather than
wearied state of body, and with a full rather than an empty stomach;
the liability to contract disease is thereby lessened. In contagious
diseases a medical adviser should be consulted as to the best means of
avoiding danger, and disinfectants should be carefully used after the
visit to avoid endangering others. Whether in such cases it is duty to
visit no rule can be given; the decision must be left to the
convictions of the pastor and the relations and circumstances of each.
The words of Van Oosterzee, in his _Practical Theology,_ deserve here,
however, careful consideration: "The negative answer, favored by the
theory and practice of some, finds an apparent justification in the
natural desire for self-preservation and in the teacher's relation to
his own family. In opposition to this, however, stands the
consideration that even the Christian is bound to lay down his life for
the brethren, how much more the shepherd of the sheep! and that, in
this sphere also, loss of life in the service of the Lord is the way to
the preservation of life. Without doubt, fulfilment of duty in this
case may cost a painful sacrifice. . . . Nevertheless, the Lord and his
congregation have unquestionably the right to demand that duty take
precedence of everything; as accordingly Luther, in 1527, during the
prevalence of the plague, remained with Pomeranus and two deacons at
Wittenberg, and in this way answers the question formally raised by him
in his tractate, 'Whether we may flee before death?' When, in 1574, the
question here put was expressly deliberated at the Synod of Dort, the
answer was given, 'that they should go, being called, and even
uncalled, inasmuch as they know that there will be need of them.' With
what right shall the physician of souls withdraw from a task from which
even the unbelieving medical man does not too greatly shrink? . . . The
risk incurred on that occasion finds its abundant compensation in the
gratitude of the flock, the approval of our own conscience, and the
ever-renewed experience that the Lord supports His servants in this
school of exercise also, and not seldom manifestly preserves them. Of
course, belief in His power and faithfulness can release no one from
the duty of taking those measures of precaution prescribed under such
circumstances by experience and science." The question is sometimes one
of the most difficult in a pastor's life, and without doubt there is
much danger that he may take counsel of timidity rather than of that
faith which becomes a servant of God.
3. Careful preparation should be made for such visits by previous study
and prayer. In this he is to seek a spiritual frame of mind, to select
and familiarize Scripture passages adapted to the different spiritual
conditions and needs of the sick, to elaborate fitting trains of
thought, and to acquire brief, simple, and apt illustrations of the way
of salvation, thus fitting himself for the different phases of
spiritual condition in the sick. I hardly need add that at the basis,
as underlying all preparation, there must be a sound judgment and a
heart in genuine sympathy with the afflicted, so that the pastor comes
into the sick-chamber as a wise and sympathizing friend and is felt as
such.
4. In manner it is important to be self-possessed and natural,
sympathetic and cheerful, putting the sick at ease and inspiring
confidence. The voice should be tender and subdued, but not falsely
keyed and whining. The visit, except in unusual circumstances, should
be brief. A neglect of these things will destroy the advantage of the
interview, and in some cases will exclude the pastor from the sick.
5. In regard to conversation with the sick, no fixed rules can be
given, since the cases present phases so varied; the good sense and
tact of the pastor will suggest the best method in each case. Plainly,
the matter of first moment is a clear, thorough, and accurate
understanding of the spiritual condition of the patient, for without
this the pastor's words may be misdirected, or may even be wholly
misleading. He may administer consolation where the heart is in
rebellion against God and needs rather kindly warning, or he may
encourage hope where the heart is self-deceived, and God has spoken
only condemnation. An interview alone, if it can be arranged, will
sometimes secure from the sick a more full disclosure of the heart, and
will enable the pastor to speak with greater directness and freedom. If
the sick person is a Christian, the question then becomes, Is he at
peace, submissively, restfully trusting all in God's hand? If not,
ascertain what is preventing this, and if possible, help the soul back
to God. If he is not a Christian, seek to know what prevents him from
becoming one, and lead him if possible to Christ. But use a careful
discrimination, distinguishing clearly between the true and false in
religious experience, and avoid mere loose exhortations to come to
Christ, which leave unexplained what Christ is, and what He has done,
and what it is to come to Him. In all cases, whether to saint or
sinner, Christ is to be presented in His fulness of grace and power as
the one Hope and the one Helper for the humble, penitent soul, and the
thought of the sick is to be lifted and turned to Him as a living,
present Savior and an almighty Friend.
6. Prayer, when practicable, should always be offered in the sick-room.
In severe illness it is sometimes advisable to do nothing more than
offer prayer, and in such a case, where the sufferer may be near
eternity, how fitting and weighty ought to be these words of petition!
How tender, earnest, direct, should be the prayer, bearing the case
with all its priceless interests into the presence of God! Vinet
strikingly says: "Expect much from prayer--I mean not only from its
power with God, but from its immediate effects on the sick. We may say
everything in prayer; under the form of prayer we may make everything
acceptable; with it we may make hearts the most firmly closed open
themselves to us. There is a true _charm_ in prayer; and this charm has
also its effect on us, whom it renders more confident, more gentle,
more patient, and whom it puts into affecting fellowship with the sick
man, whoever he may be, by making God present to us both."
These seasons of affliction furnish a pastor the surest access to the
homes and hearts of his flock; and rightly improved they greatly add,
not only to his pastoral usefulness, but also to his personal hold on
the affection and confidence of the families of his charge. Neglect of
the sick and sorrowing on the part of a pastor, or a heartless,
perfunctory manner in performing his duties to them, violates the most
sacred obligations, and is justly felt alike by the religious and the
irreligious as a reproach to him: it must in the end destroy the power
of his work in the pulpit. He should use great care, therefore, to keep
himself informed as to the sick and afflicted, to visit them promptly
and frequently, and to come to their homes, in the spirit of his
Master, with the tender, earnest sympathy of a Christian friend, and
with the rich resources for Christian help and consolation with which
he is entrusted by God as a minister of the Gospel.
+SECTION VIII.+