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COMPASSION TO THE SICK
THE precepts of Christianity appear to be so pure and exalted, that all attempt to obey them must be vain. This is particularly the case with respect to the conduct which is to be observed towards those who injure us. To forgive them, is not sufficient. We must not only forbear to avenge ourselves upon them, but must do them good, and act towards them with most unbounded benevolence: “I say unto you,” says our Lord, “Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use you and persecute you.” But this duty is by no means impracticable: for even under the Law it was practised to an astonishing extent by David, who laboured to the uttermost, not only “not to be overcome of evil, but to overcome evil with good.”
Scarcely any thing could exceed the bitterness of Saul towards his servant David: yet when David had him altogether, and as it should seem by a special intervention of Providence, in his power, he would neither hurt him himself, nor suffer him to be hurt by others: nay more, when either Saul, or any of those who joined with him in his relentless persecution of an unoffending servant, were stricken with any disease by God himself, so far from rejoicing at it, or even being unconcerned about it, he laid it to heart, and set himself by fasting and prayer to obtain for them a removal, or at least a sanctified improvement of their sufferings: in a word, he felt for them as if they had been his dearest friends, or his most honoured relatives.
Whilst this conduct of David evinced the height of his attainments in relation to a forgiving spirit, it shewed how justly he estimated the condition of a man oppressed with sickness, and at the same time destitute of the consolations of religion, and unprepared to meet his God. This is a subject deserving of peculiar attention: for, in truth, it is very seldom viewed as it ought to be, even by religious characters. Slighter feelings of sympathy are common enough: but such as are described in our text are rarely experienced. To excite them in all our hearts, we shall shew,
I. How much the sick stand in need of our compassion—
Ungodly men, whether in health or sickness, are in a truly pitiable condition; for “they are walking in darkness, and ignorant whither they are going,” whilst they are on the very brink and precipice of the bottomless abyss of hell. But in sickness they are peculiar objects of our compassion: for,
They are then bereft of all that they before enjoyed—
[The pleasures of society, the sports of the field, the amusements of the theatre or the ball, and even the researches of science, have now lost their relish — — — They have neither strength nor spirits for such employments. Even the light itself, which is so cheering to those in health, is almost excluded from their chamber, because of their inability to endure its splendour.]
Nor have they any substitute to repair their loss—
[Those who were their companions in pleasure, have no taste for those things which alone would administer comfort in this trying hour. They may make from time to time their complimentary inquiries, but they cannot sympathize with the afflicted, and, by participation, lighten their burthens. If they come to visit their friend, they have nothing to speak of but vanity, nothing that can strengthen his weak hands, or sustain his troubled mind. “Miserable comforters are they all, and physicians of no value.” Nor does the sick person himself find it so easy to turn his mind to heavenly things as he once imagined. When immersed in the world, he supposed that it would be time enough to think of eternity when he should be laid aside by sickness; and he concluded that m that season he should feel no difficulty in turning his mind to heavenly contemplations: but he now finds that this is a very unfavourable season for such employment, and that pain or lassitude unfit him for them. He cannot collect his mind; he cannot fix it with any energy on things to which it has been a stranger: and the feelings of the body almost incapacitate him from attending to the concerns of the soul. Thus, however he may abound in worldly wealth and honour, he is a poor, destitute, unhappy being — — —]
But the distress of the sick is greatly aggravated, if poverty be added to all their other trials—
[A poor man in a state of health is as happy as his richer neighbours: but when he falls into sickness, his condition is very pitiable. He is unable to procure the aid which his disorders call for: yea, he cannot provide even the necessaries of life. His family, deprived of his earnings, fall into the extremest want. The little comforts which they have hitherto had for clothing by day and for rest by night, now are sold one after another to supply food for the body, or are pledged never more to be redeemed. Cold, hunger, and nakedness greatly aggravate the pressure of their disorders; and the miseries of a dependent family are an overwhelming addition to the weight already insupportable. The resources which might somewhat alleviate the sorrows of one in opulence, are wholly wanting to the poor: so that, if they have not the consolations of religion to support them in their sickness, they are objects of the deepest commiseration.]
Let us then consider,
II. What is that measure of compassion which we ought to exercise towards them—
If we consider only the temporal distress of the sick, our sympathy with them should be deep—
[It is not sufficient to express a few words of commiseration, and to send a little relief; we should feel for them as for ourselves; and bear a part of their burthens on our spirit, no less than in our purse. It was in this way that Job exercised this amiable disposition: “Did not I weep for him that was in trouble? Was not my soul grieved for the poor [Note: Job_30:25.]?” And it is in this way that we also must fulfil the law of Christ [Note: Gal_6:2. Rom_12:15.] — — —]
But more especially should we feel this from a regard for their souls—
[Pious as David was, we can have no doubt but that in his griefs for Saul and Doeg, he had respect to their spiritual, as well as their temporal, condition. And this accounts for the strong feelings expressed in our text. He knew in what a fearful state they would be found, if they should die impenitent: and therefore, to obtain for them, if possible, a deliverance from such a heavy judgment, he fasted, and prayed, and clothed himself with sackcloth, and pleaded with God in their behalf, just as if they had been his dearest friends or relatives. He forgat all the injuries which they had done him, and were daily heaping upon him, from a persuasion that they did infinitely greater injury to their own souls, than it was possible for them to do to him. The thought of the danger in which they were of perishing for ever, quite overwhelmed him, so that he was bowed down, and as it were inconsolable, on their account. Now this is precisely the state in which our minds should be towards persons on a bed of sickness, whether they be rich or poor, friends or enemies. Their souls should be precious in our eyes: and we should exercise towards them that very same love which filled the bosom of our Lord Jesus Christ, “who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich [Note: 2Co_8:9.].” Nor let it be thought that this is proper for ministers only, or for those who have nothing else to occupy their time. David was accustomed to scenes of blood, and occupied day and night with the laborious duties of a General; yet he blended the feelings of sympathy and compassion with the intrepidity and ardour of a man of war. In like manner should we, however high our station, or numerous our engagements, find time and inclination for all the offices of Christian love.]
That we may be stirred up to such benevolence, let us contemplate,
III. The benefit that will accrue from it to our own souls—
Our exertions, however great, may not always prosper in the way we could wish—
[We fear that Saul and Doeg were but little profited by the sympathy of David. And we also may abound in visiting the sick, and see but little fruit of our labour. Indeed, much of the fruit which we think we see, proves only like the blossom that is soon nipped by the frost, and disappoints our expectations. Not that our labour shall be altogether in vain [Note: If this be the subject of a Sermon for a Visiting Society, or Hospital, any particular good that has been done to the souls of men may here be distinctly specified.]. We are persuaded, that if we labour with assiduity and tenderness to benefit the souls of men, God will make some use of us. Like Isaiah, we may have occasion to say, “Who hath believed our report?” yet, like him, we shall have in the last day some to present to the Lord, saying, “Here am I, and the children thou hast given me.” “The bread that we have cast upon the waters shall, in part at least, be found after many days.” ]
But our labour shall surely be recompensed into our own bosom—
[So David found it: his fastings and prayers, if lost to others, were not lost to himself: “they returned into his own bosom.” And thus it will be with us. The very exercise of love, like the incense which regales the offerer with its odours, is a rich recompence to itself. Moreover, every exercise of love strengthens the habit of love in our souls, and thereby transforms us more and more into the Divine image. And may we not say, that exercises of love will bring God himself down into the soul? We appeal to those who are in the habit of visiting the chambers of the sick, whether they have not often found God more present with them on such occasions than at any other time or place? Have they not often, when they have gone with coldness, and even with reluctance, to visit the sick, received such tokens of God’s acceptance, as have filled them with shame and self-abhorrence, for not delighting more in such offices of love?
But, if even here so rich a recompence is given, what shall we receive hereafter, when every act of love will be recorded, acknowledged, recompensed; and not even a cup of cold water given for the sake of Christ, shall lose its reward? Little as we think of such actions, (and little we ought to think of them as done by ourselves) our God and Saviour regards them with infinite delight, and will accept every one of them as done unto himself: “I was sick and in prison, and ye visited me.” Let all then know, if they thus invite the sick, the lame, the blind, to participate with them in their temporal and spiritual advantages, “they shall be recompensed at the resurrection of the just [Note: Luk_14:14. Heb_6:10.].”]
Address—
1. The poor—
[We have represented you as in some respects under great disadvantages in a time of sickness: but in other respects the advantage is altogether on your side. The friends of the rich are almost uniformly bent on keeping from them all those who would seek to benefit their souls: and, if one get access to them, one scarcely dares to speak, except in gentle hints and dark insinuations; whilst their friends in general are doing all they can to divert their minds from all serious religion. But such friends as these give themselves no trouble about you; whilst the benevolent Christian who visits you begins at once to instruct you in the things that belong to your everlasting peace. Thus all the treasures of redeeming love are opened to you, whilst they are studiously withheld from the rich; and all the consolations of the Gospel are poured into your souls, whilst even a taste of them is denied to thousands, either through their own contempt of Christ, or through the blindness and prejudice of ungodly friends. Know ye then, that if on account of your want of temporal comforts we compassionate your state, we rather congratulate you on the advantages you enjoy for your immortal souls. God has said, that “he has chosen the poor of this world to be rich in faith and heirs of his kingdom;” and therefore we call upon you to take this into your estimate of your condition, and to adore God for having chosen better for you than you would have chosen for yourselves.]
2. Those who engage in visiting the poor—
[This is a good and blessed office, in the conscientious discharge of which, religion in no small degree consists [Note: Jam_1:27.]. Abound then, as far as your situation and circumstances will admit of it, in this holy work: but take especial care that you perform it in a proper spirit. If you would have those whom you visit to weep, you yourself must be filled with compassion, and weep over them. This is a state of mind which an angel might envy. Never did Jesus himself appear more glorious, not even on Mount Tabor, than when he wept at the grave of Lazarus [Note: Joh_11:35.]. Nor does God ever delight in his people more than when he sees them abounding in acts of love to men for their Redeemer’s sake [Note: Mat_6:4.]. Only see to it that you “draw out not your purse only, but “your souls” also to the afflicted, and God will recompense it into your bosom an hundred-fold [Note: Isa_58:10-11.].]
3. The congregation at large—
[In order to administer relief to any extent, considerable funds are necessary: and where any measure of benevolence exists, it will be a pleasure to contribute towards the carrying on a work of such incalculable importance. When St. Paul went up to confer with the Apostles at Jerusalem, they added nothing to his knowledge of the Gospel; “only they would that he should remember the poor: the same which I also (says he) was forward to do [Note: Gal_1:10.].” To you then would we recommend the same benevolent disposition; and we pray God that there may be in you the same readiness to cultivate it to the uttermost. All may not have time or ability to do much in instructing and comforting the poor: but all, even the widow with a single mite, may testify their love to the poor, and their desire to advance the good work in which a select number are engaged. Even those who are “in deep poverty may abound unto the riches of liberality [Note: 2Co_8:1-4.].” Let all then “prove the sincerity of their love to Christ” by their compassion to his poor members [Note: 2Co_8:8.]; and let them know, that “even a cup of cold water given for his sake shall in no wise lose its reward.”]