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 enquire,

I. What is implied in visiting the sick;

11. How is it to be performed;-And,

III. By whom.

I. First, I would enquire, What is the nature of this duty What is implied in visiting the sick.

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1. 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. "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. And this, you well know, cannot be done, unless you are present with them. To send them assistance is, therefore, entirely a different thing from visiting them. The former then ought to be done, but the latter not left undone.

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"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 mean of grace: you lose an excellent mean 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.

3. 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. Many of them do not know, because they do not care to know they keep out of the way of knowing it: and then plead their voluntary ignorance, as an excuse for their hardness of heart. "Indeed, Sir," (said a person of large substance) "I am a very compassionate man. But to tell you the truth, I do not know any body in the world that is in want." How did this come to pass? Why, he took good care to keep out of their way. And if he fell upon any of them unawares, he passed over on the other side.

4. How contrary to this are 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 any thing 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!

5. 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 your

selves 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 shew them the dangerous state they are in, under the wrath and curse of God through sin, and pointing them to the "Lamb of God, who taketh away the sins of the world." Beside this general instruction, you might have abundant opportunities of comforting those that are in pain of body or distress of mind: you might find opportunities of strengthening the feeble-minded, quickening those that are faint and weary; and of building up those that have believed, and encouraging them to "go on to perfection." But these things you must do in your own person: you see, they cannot be done by proxy. Or suppose you could give the same relief to the sick by another, you could not reap the same advantage to yourself. You could not gain that increase in lowliness, in patience, in tenderness of spirit, in sympathy with the afflicted, which you might have gained, if you had assisted them in person. Neither would you receive the same recompense in the resurrection of the just, when "every man shall receive his own reward, according to his own labour."

II. 1. I proceed to enquire 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 to 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, and of flying to the Father of Lights, the Giver of every good Gift, for wisdom: ever remembering, "There is a Spirit in man that giveth wisdom, and the Inspiration of the Holy One that giveth understanding." Whenever, therefore, you are about to enter upon the work, seek his help by earnest prayer.

Cry to him for the whole spirit of humility, lest if pride steal into your heart, if you ascribe any thing to yourself, while you strive to save others, you destroy your own soul. Before and through the work, from the beginning to the end, let your heart wait upon him for a continual supply of meekness and gentleness, of patience and long-suffering, that you may never be angry or discouraged, at whatever. treatment, rough or smooth, kind or unkind, you may meet with. Be not moved with the deep ignorance of some, the dulness and amazing stupidity of others: marvel not at their peevishness or stubbornness, at their non-improvement after all the pains that you have taken; yea, at some of them turning back to perdition, and being worse than they were before. Still your record is with the Lord, and your reward with the Most High.

2. 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 enquiring 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 fewel: 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:" but never be ashamed to beg for the Poor; yea, in this case, be an importunate beggar: do not easily take a denial. Use all the address, all the understanding, all the influence you have: at the same time trusting in him that has the hearts of all men in his hands.

3. You will then easily discern, whether there is any good office, which you can do for them with your 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 they. And if you have, let not delicacy or honour stand in your way. Remember his word, "Inasmuch as ye have done it unto the least of these, ye have done it unto me." And think nothing too mean to do for him. Rejoice to be abased for his sake.

4. These little labours of love will pave your way to things of greater importance. Having shewn that you have a regard for their bodies, you may proceed to enquire 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 any thing 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 enquire, whether the sick person 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, bare-faced sinner, or has had a form of religion. See next, whether he know any thing of the power. Of worshipping God "in spirit and in truth." If he does not, endeavour to explain to him, "Without holiness no man shall see the Lord:" and, "Except a man be born again, he cannot see the kingdom of God." When he begins to understand the Nature of Holiness, and the Necessity of the New Birth, then you may press upon him "repentance toward God, and faith in our Lord Jesus Christ."

5. 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; Awake, thou that sleepest; and The Nature and Design of Christianity. At