Notes:
Sermon 98: On Visiting the Sick
Mid-May of 1786 found Wesley on his travels from north-west England (Westmorland, Cumberland) to Scotland. ‘In my way…I looked over Lord Bacon’s Ten Centuries of Experiments [Sylva Sylvarum: Or, a Natural History. In Ten Experiments (an unfinished work intended as a section for the Instauratio Magna), published posthumously in 1627]. Many of them are extremely curious, and many may be highly useful. Afterwards I read Dr. [James] Anderson’s Account of the Hebrides [An Account of the Present State of the Hebrides and Western Coasts of Scotland…being the Substance of the West Coasts of Scotland, with hints for encouraging the Report to the Lords of the Treasury…together with the evidence given before the Committee of Fisheries…, Edinburgh, 1785]. How accurate and sensible a writer!’ (JWJ, May 11). On his journey from Carlisle to Edinburgh to Dundee to Arbroath to Aberdeen, he seems to have been working, in snatches, on a written sermon, ‘On Visiting the Sick’, which he completed in Aberdeen on May 23.The diary suggests that he gave most of Tuesday, the 23rd, to this task; the Journal has no entry for that day.
The sermon is a practical comment on one of those ‘works of mercy’ which are the natural fruit of active love: viz., ‘visiting the sick’. He seems never to have used Matt. 25:26 as a sermon text except this once. In the sermon there are no unexpected turns in the argument or rhetoric and no speculative flights. Even so, it is an interesting mirror of the concerns of the ageing evangelist—a single Christian ‘duty’ expounded in the larger context of good works in the true spirit of love as an efficacious means of grace.
It was first published in the Arminian Magazine in September and October, 1786 (IX.469-75, 525-31), without a title but numbered as ‘Sermon XXXIV’. Two years later it was included in SOSO, VIII.67-88, with its present title; it was not printed elsewhere in Wesley’s lifetime.
03:385
On Visiting the SickMatthew 25:36
I was sick, and ye visited me.
11. It is generally supposed that ‘the means of grace’ and ‘the ordinances of God’ are equivalent terms. We usually mean by that expression those that are usually termed ‘works of piety’,
Here, the ‘works of piety’ are nearly identical with ‘the means of grace’ as defined in the third General Rule. In No. 92, ‘On Zeal’, I.4, the two were more sharply distinguished; cf. also No. 14, The Repentance of Believers, I.13 and n.
The obverse of an aphorism in No. 85, ‘On Working Out Our Own Salvation’, III.6: ‘stir up the spark of grace which is now in you and God will give you more grace.’
Cf. No. 22, ‘Sermon on the Mount, II’, II.4 and n. 385.
Eph. 2:10. [Another text that seems not to have been in Wesley’s sermon repertory; there is a single reference (1748) to Eph. 2:11-13. On the other hand, Eph. 2:8 was a prime favourite (more than a hundred recorded usages).]
22. The walking herein is essentially necessary, as to the continuance of that faith whereby we ‘are’ already ‘saved by 03:386grace’,
Cf. Eph. 2:5, 8.
Matt. 25:34, etc.
Cf. Matt. 25:40-46.
33. Is it not strange that this important truth should be so little understood, or at least should so little influence the practice even of them that fear God? Suppose this representation be true, suppose the Judge of all the earth speaks right, those and those only that feed the hungry, give drink to the thirsty, clothe the naked, relieve the stranger, visit those that are sick and in prison, according to their power and opportunity, shall ‘inherit the everlasting kingdom’. And those that do not shall ‘depart into everlasting fire, prepared for the devil and his angels’.
Matt. 25:41.
44. I purpose at present to confine my discourse to one article of these, ‘visiting the sick’; a plain duty, which all that are in health may practise in a higher or lower degree; and which nevertheless is almost universally neglected, even by those that profess to love God. And touching this I would inquire, first, what is implied in visiting the sick? Secondly, how is it to be performed? And thirdly, by whom?
03:387 1I. First, I would inquire, What is the nature of this duty? What is implied in ‘visiting the sick’?
11. By the sick I do not mean only those that keep their bed, or that are sick in the strictest sense. Rather I would include all such as are in a state of affliction, whether of mind or body; and that whether they are good or bad, whether they fear God or not.
2[2.] ‘But is there need of visiting them in person? May we not relieve them at a distance? Does it not answer the same purpose if we send them help as if we carry it ourselves?’ Many are so circumstanced that they cannot attend the sick in person; and where this is the real case it is undoubtedly sufficient for them to send help, being the only expedient they can use. But this is not properly ‘visiting the sick’; it is another thing. The word which we render ‘visit’ in its literal acceptation means to ‘look upon’.
I.e., ἐπισκέπτεσθαι, as in Matt. 25:36, 43; Luke 1:68; 7:16; Acts 6:3; 7:23; 15:14, 36; Heb. 2:6; and Jas. 1:27. It is a familiar usage in classical Greek and occurs frequently in the Septuagint as a translation of פקד (paqad) and its cognates; cf. Hatch and Redpath, Concordance to the Septuagint, I.527-28.
An echo of BCP, General Confession.
‘But I send a physician to those that are sick; and he can do them more good than I can.’ He can in one respect: he can do them more good with regard to their bodily health. But he cannot do them more good with regard to their souls, which are of infinitely greater importance. And if he could, this would not excuse you: his going would not fulfil your duty. Neither would it do the same good to you, unless you saw them with your own eyes. If you do not, you lose a means of grace; you lose an excellent means of increasing your thankfulness to God, who saves you from this pain and sickness, and continues your health and strength; as well as of increasing your sympathy with the afflicted, your benevolence, and all social affections.
33. One great reason why the rich in general have so little sympathy for the poor is because they so seldom visit them. Hence it is that, according to the common observation, one part of the world does not know what the other suffers.
Rabelais has the proverb as ‘one half of the world knoweth not how the other half liveth;’ cf. Works (1532), II.xxxii. Bishop Joseph Hall, Holy Observations (1607), No. XVII, repeats this in a context similar to Wesley’s (cf. Hall’s Select Works, III.86); George Herbert has it also in Jacula Prudentium, p. 906.
Cf. Luke 10:31, 32.
44. How contrary to this is both the spirit and behaviour of even people of the highest rank in a neighbouring nation! In Paris ladies of the first quality—yea, princesses of the blood, of the royal family—constantly visit the sick, particularly the patients in the Grand Hospital. And they not only take care to relieve their wants (if they need anything more than is provided for them) but attend on their sick-beds, dress their sores, and perform the meanest offices for them. Here is a pattern for the English, poor or rich, mean or honourable! For many years we have abundantly copied after the follies of the French. Let us for once copy after their wisdom and virtue, worthy the imitation of the whole Christian world. Let not the gentlewomen, or even the countesses in England, be ashamed to imitate those princesses of the blood! Here is a fashion that does honour to human nature. It began in France; but God forbid it should end there!
Cf. Samuel Wesley, Jun., ‘A Letter from a Guardian to a Young Lady’, Poems (1736), p. 98:
See also Anthony Horneck, ‘A Letter…Concerning the Lives of the Primitive Christians’, which Wesley extracted and printed in the Christian Lib., XXIX.120 (‘the greatest ladies [nursed the sick] as if they were their meanest servants’), and William Cave, Primitive Christianity (also printed in the Christian Lib., XXXI.229), Pt. II, ch. 1 (how the Empress Placilla visited hospitals and nursed the sick with her own hands); cf. also Pt. III, ch. 2 (ibid., pp. 272-73).
55. And if your delicacy will not permit you to imitate those truly honourable ladies, by abasing yourselves in the manner which they do, by performing the lowest offices for the sick, you may, however, without humbling yourselves so far, supply them with whatever they want. And you may administer help of a more excellent kind, by supplying their spiritual wants; instructing them (if they need such instruction) in the first principles of religion; endeavouring to show them the dangerous state they are in, under the wrath and curse of God through sin, and point them to the Lamb of God, who taketh away the sins of the world.
See John 1:29; and cf. the Agnus Dei, after Communion in BCP.
Heb. 6:1.
1 Cor. 3:8.
1II. 1. I proceed to inquire, in the second place, How are we to visit them? In what manner may this labour of love be most effectually performed? How may we do this most to the glory of God, and the benefit of our neighbour? But before ever you enter upon the work you should be deeply convinced that you are by no means sufficient for it; you have neither sufficient grace, nor sufficient understanding, to perform it in the most excellent manner. And this will convince you of the necessity of applying to the Strong for strength,
See No. 48, ‘Self-denial’, III.4 and n.
See Jas. 1:17.
Cf. Job 32:8, and note Wesley’s unusual translation of Shaddai here as ‘the Holy One’.
22. As to the particular method of treating the sick, you need not tie yourself down to any; but may continually vary your manner of proceeding as various circumstances may require. But it may not be amiss usually to begin with inquiring into their outward condition. You may ask whether they have the necessaries of life. Whether they have sufficient food and raiment. If the weather be cold, whether they have fuel. Whether they have needful attendance. Whether they have proper advice with regard to their bodily disorder; especially if it be of a dangerous kind. In several of these respects you may be able to give them some assistance yourself: and you may move those that are more able than you to supply your lack of service. You might properly say in your own case, ‘To beg I am ashamed;’
Luke 16:3.
33. You will then easily discern whether there is any good office which you can do for them with your own hands. Indeed most of the things which are needful to be done, those about them can do better than you. But in some you may have more skill or more experience than them. And if you have, let not delicacy or honour stand in your way. Remember his word, ‘Inasmuch as ye have 03:391done it unto the least of these, ye have done it unto me.’
Matt. 25:40.
44. These little labours of love will pave your way to things of greater importance. Having shown that you have a regard for their bodies you may proceed to inquire concerning their souls. And here you have a large field before you; you have scope for exercising all the talents which God has given you. May you not begin with asking, Have you ever considered that God governs the world? That his providence is over all? And over you in particular? Does anything then befall you without his knowledge? Or without his designing it for your good? He knows all you suffer; he knows all your pains; he sees all your wants. He sees, not only your affliction in general, but every particular circumstance of it. Is he not looking down from heaven, and disposing all these things for your profit? You may then inquire whether he is acquainted with the general principles of religion. And afterwards lovingly and gently examine whether his life has been agreeable thereto. Whether he has been an outward, barefaced sinner, or has had a form of religion. See next whether he knows anything of the power [of godliness];
An apparent lacuna here in both early texts, but the phrase, ‘the form and the power of godliness’, is an old cliché and supports this conjecture; cf. 2 Tim. 3:5.
John 4:23, 24.
Cf. Heb. 12:14.
John 3:3.
Cf. Acts 20:21.
55. When you find any of them begin to fear God, it will be proper to give them one after another some plain tracts, as the Instructions for Christians,
In 1745 Wesley had published a revised English ‘extract’ of Pierre Poieret (1646-1719), Les Principes solides de la Religion et de la Vie Chrétienne, appliqués à l’ éducation des enfans et applicables à toutes sortes de personnes (1705), under the title, Instructions for Children. In his Works, Vol. XXIV (1773), it appears with the title Instructions for Christians (Bibliog, No. 101, and cf. No. 245). Poiret was a prominent French mystic, disciple and biographer of Antoinette Bourignon and author of the famous Bibliotheca mysticorum selecta (1708).
See No. 3, ‘Awake Thou That Steepest’.
An abridged extract from Law’s Christian Perfection which Wesley had published in 1740 under the title, The Nature and Design of Christianity, and frequently reprinted thereafter (cf. Bibliog, No. 41).
Nathaniel Spinckes (1653-1727), The Sick Man Visited and Furnished With Instructions, Meditations and Prayers (1712). Spinckes’s The Church of England-man’s Companion in the Closet was the main source of Wesley’s Collection of Forms of Prayer (1733); cf. Bibliog, No. 1.
66. Together with the more important lessons which you endeavour to teach all the poor whom you visit, it would be a deed of charity to teach them two things more, which they are generally little acquainted with—industry and cleanliness. It was said by a pious man, ‘Cleanliness is next to godliness.’
Rabbi Phinehas ben Yair; see No. 88, ‘On Dress’, §5 and n.
See 2 Pet. 2:2.
Eccles. 9:10.
1III. 1. The third point to be considered is, By whom is this duty to be performed? The answer is ready—by all that desire to ‘inherit the kingdom’ of their Father, which was prepared for them from the foundation of the world.
See Matt. 25:34.
Cf. Matt. 25:34, 36.
Cf. Matt. 25:41-43.
22. All therefore who desire to escape everlasting fire and to inherit the everlasting kingdom are equally concerned, according to their power, to practise this important duty. It is equally 03:393incumbent on young and old, rich and poor, men and women, according to their ability. None are so young, if they desire to save their own souls, as to be excused from assisting their neighbours. None are so poor (unless they want the necessaries of life) but they are called to do something, more or less, at whatever time they can spare, for the relief and comfort of their afflicted fellow-creatures.
33. But those who ‘are rich in this world’,
1 Tim. 6:17.
In W. Gurney Benham’s Book of Quotations we find, ‘Any time means no time;’ in James Kelly, Complete Collection of Scottish Proverbs (1721), the point is made thus: ‘What may be done at any time will be done at no time.’
Terms that have come to have largely negative connotations; not so here, where they denote quite positive and reciprocal feelings.
Job 29:15.
44. ‘But have the poor themselves any part or lot in this matter? Are they any way concerned in visiting the sick?’ What can they give to others who have hardly the conveniences, or perhaps necessaries, of life for themselves? If they have not, yet they need not be wholly excluded from the blessing which attends the practice of this duty. Even those may remember that excellent 03:394rule, ‘Let our conveniences give way to our neighbour’s necessities; and our necessities give way to our neighbour’s extremities.’
Cf. Robert South, as in No. 30, ‘Sermon on the Mount, X’, §26 and n.
Mark 12:42.
Acts 3:6; 4:10.
Prov. 3:8.
See Acts 10:38.
Cf. Watts, Hymn 97 in Hymns and Spiritual Songs (Works, IV.180). This had been included in Wesley’s first Collection of Psalms and Hymns (1737), pp. 35-36, and thereafter in the enlarged collection under the same title in 1741. Both texts read ‘He’ for ‘Who’.
Above all, give them your prayers. Pray with them; pray for them! And who knows but you may save their souls alive?
See Ezek. 13:18-19.
55. You that are old, whose feet are ready to stumble upon the dark mountains,
Jer. 13:16.
Cf. Abraham Cowley, Anacreontiques, Ode V, ‘Age’, in Works (10th edn., 1707), I.51. See also Anacreontis Teii Odae et Fragmenta (1732), pp. 48-49.
As you have lived many years, it may be hoped you have attained such knowledge as may be of use to others. You have certainly more knowledge of men, which is commonly learnt by dear-bought experience. With what strength you have left, employ the few moments you have to spare in ministering to those who are weaker than yourselves. Your grey hairs will not fail to 03:395give you authority, and add weight to what you speak. You may frequently urge, to increase their attention,
A favourite quotation with the biographers of Susanna Wesley. The original appears in a letter from Susanna to John in 1727; it was then quoted by George J. Stevenson, Memorials of the Wesley Family (1876), p. 204, and in his memoir of her death. Adam Clarke has it in his Memoirs of the Wesley Family (1823), p. 273, as does Eliza Clarke, Susanna Wesley (1886), p. 158, 200. See also John Dove, Biographical History (1840), p. 168, and John Kirk, Mother of the Wesleys (1864), p. 271. It seems to be a paraphrase of Alexander Pope’s ‘January and May: Or, the Merchant’s Tale from Chaucer’, ll. 87-88, in Works (1764), I.211:
The ‘original’ in Chaucer, Works (1687), p. 54, is as follows:
You have frequently been a sufferer yourself; perhaps you are so still. So much the more give them all the assistance you can, both with regard to their souls and bodies, before they and you go to the place whence you will not return.
See Job 10:21, and Shakespeare, Hamlet, III.i.79-80:
66. On the other hand, you that are young have several advantages that are almost peculiar to yourselves. You have generally a flow of spirits, and a liveliness of temper which, by the grace of God, make you willing to undertake, and capable of performing, many good works at which others would be discouraged. And you have your health and strength of body, whereby you are eminently qualified to assist the sick and those that have no strength. You are able to take up and carry the crosses which may be expected to lie in the way. Employ then your whole vigour of body and mind in ministering to your afflicted brethren. And bless God that you have them to employ in so honourable a service; like those heavenly ‘servants of his that do his pleasure’
Ps. 103:21 (BCP).
77. ‘But may not women as well as men bear a part in this 03:396honourable service?’ Undoubtedly they may; nay, they ought—it is meet, right, and their bounden duty.
BCP, Communion, Preface to the Sanctus.
Gal. 3:28.
Derived from Sophocles, Ajax, I.293 (‘…For women, silence appears as an ornament’). In the Oxford Dictionary of English Proverbs the form ‘Silence is the best ornament of a woman’ is cited from Taverner (1545), et al. See also under ‘Children (maidens) should be seen, and not heard.’
Is this an echo of Dryden’s ‘To the Memory of Mrs. Killigrew’ (‘…while yet a young probationer and candidate for heaven’)? Cf. No. 100, ‘On Pleasing All Men’, II.5.
Gal. 6:10.
Cf. Acts. 26:19.
Cf. 1 Cor. 3:8.
88. It is well known that in the primitive church there were women
particularly appointed for this work. Indeed there was one or more such in every
Christian congregation under heaven. They were then termed ‘deaconesses’, that
is, ‘servants’—servants of the church and of its great Master. Such was Phebe
(mentioned by St. Paul), ‘a deaconess of the Church at Cenchrea’.
Rom. 16:1
[Cf. Notes].
See 2 Tim. 1:12.
1 Pet. 1:15.
An idealized character in Law, Serious Call, chs. 8-9.
See Matt. 6:22.
Titus 2:10.
99. Seeing then this is a duty to which we are called, rich and poor, young and old, male and female (and it would be well if parents would train up their children herein, as well as in saying their prayers and going to church), let the time past suffice that almost all of us have neglected it, as by general consent. O what need has every one of us to say, ‘Lord, forgive me my sins of omission!’
The dying words of Archbishop Ussher; see No. 14, The Repentance of Believers, I.14 and n.
Cf. Matt. 25:34, 36, 41, 43.
Aberdeen, May 23, 1786
Place and date as in AM.
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Entry Title: Sermon 98: On Visiting the Sick