[SERM. Circumftances of their Neighbour: Perhaps, indeed, they cannot help being moved a little with the Sight of a very miferable Object, if they fhould accidentally come upon it; this is either an Infirmity, or a little Remainder of good Nature: But they take Care to keep their Minds, as much as ever they can, from the Confideration of fuch miferable Objects. For, as the Prophet Amos defcribes them, Chap. vi. 3. They put far away the evil Day; they lie upon Beds of Ivory, and ftretch themselves upon their Couches, and eat the Lambs out of the Flock, and the Calves out of the midst of the Stall; they chant to the Sound of the Viol, and invent to themfelves Inftruments of Mufick. They drink Wine in Bowls, and anoint themselves with the chief Ointments: But they are not grieved for the Affliction of Jofeph. An elegant Defcription of fuch as give up themselves totally to their own Eafe, Luxury, Pleasure, and Indolency, and have no Thought or Confideration of the Miseries of others. It is certain this Temper is too natural a Fruit of Prosperity, and therefore we shall do well to watch and rectify it. When we fit down to a plentiful Table, let us force a Reflection on their fad Circumftances who fuffer for Hunger; and when we are warm cloathed, let us confider them who have fcarce any Rags to cover their Nakednefs; or if we find our Minds hard to be brought to fuch mortifying Confiderations, let us now and then make a Vifit to our pooreft Neighbours, and help our Imagination and Confideration with the Sight and Senfe of their poor and unhappy Circumftances. 2. Next to the Confideration of our Neighbour's Mifery, it is the Part of the merciful Man to to ftir up his Bowels of Compaffion. These inward Bowels are the most effential Part of Mercy. This is in Oppofition to a strange, felfish, unconcerned Temper, which is hardened againft our Neighbour's Calamity, and immediately turns away the Eyes and Thoughts from the Confideration of it; like the Priest and the Levite in the Parable, (b) Who Seeing the poor wounded Man, fheared off from him, and paffed by on the other Side of the Way. Or like them whom St. James defcribes, whofe Compaffion evaporates all in good Words to a Brother or Sifter that is naked and deftitute of daily Food. (c) Depart in Peace, be you warmed, and filled; but give them none of thofe Things that are needful to the Body. Certainly if the inward Bowels are once thoroughly moved, we shall be excited to use our hearty Endeavours towards the Relief of the miferable Object. 3. Thofe Endeavours will break out in our Prayers to God for them, in our own exercifing our Charity and Beneficence, according to our Ability, and in ftirring up or procuring others to do what we are not fufficient for alone of ourfelves. So much for the Acts of Mercy in general. But if we come to Particulars, they are very various, according as the Objects of Mercy do variously prefent, and we have Ability and Opportunity of bringing Help and Relief. Thus (1.) Where the Object of Mercy is our Neighbour in Error, there are many Ways of exercifing this Grace of Mercy towards him; for perhaps we ourselves are capable of dealing with him, and convincing him; or if we are not capable (6) Luke x. 31, 32. 0 4 pable of it ourselves, we know and can help him to fome other that is, or to fome Books in which the Truth, as to those Poinrs in which he errs, is difcreetly handled: We can watch the most convenient Times of addreffing him, and exercise abundance of Patience and Condefcenfion with him. For Errors in the Understanding, efpecially in Matters of Religion, are as difficult to be handled, and must be as gently touched, as the tendereft Sores in the most fenfible Parts of the Body. (2.) And there is no lefs Difficulty in managing our Neighbour offending; for there we have to do with inveterate evil Habits, and the headstrong Inclinations of Men to Vice, which biafs their Judgment, and utterly indifpofe them for admitting or following good Counsel. What can the moft merciful Difpofition do in this Cafe, but be → earnest in Prayer at the Throne of Grace, and improve all Advantages of good Counsel, good Books, good Providences, evil Confequences of Vice, and good ones of Virtue; to convince, perfuade, furprize, or by all Means recover the Tranfgreffor from the Evil of his Ways? But if the Offence is not only against God, but against ourselves, there is fomething more to be done; for then the proper Act of Mercy is to Curb all Thoughts of Revenge, and to difpofe ourfelves to forgive him, as we expect Forgivenefs of Almighty God. (3.) As to the third Object of Mercy, our Neighbour perfecuted, the proper Acts of Mercy relating to it are, to contribute what we can, by propagating Principles of Moderation, to prevent or remove all perfecuting Methods, and to fet for ward ward the restoring of Men in the Spirit of Meeknefs, and particularly within our own Sphere to exercise a gentle and equitable Command over our own Children, Servants, and Slaves, with Bowels of Compaffion towards their Frailties and Infirmities, and remote from all Sufpicion of Fiercenefs or Cruelty; and in our feveral Stations to help to refçue the Oppreffed out of the Hands of his Perfecutors. (4.) As to the fourth Object of Mercy, our Neighbour in Want, there are many Acts relating to it; for, as the Prophet Isaiah faith, (d) The Liberal devifeth liberal Things, It is a great Act of Mercy in the way of publick Charity, to provide Receptacles and Entertainment for poor Widows and Orphans, for aged and infirm Perfons, for fick, and wounded, and mad, and all the other Wants and Neceflities of Life; or, in the way of private Charity, if we do any Act of Bounty or Hofpitality towards the Poor, or Strangers, or others in Diftrefs, if it be ever fo fmall, upon a good Account; or if, with an exprefs Intention to furnish out thofe Charities, (e) we are either more diligent in our Purchases, or more frugal in our Expences, or more felf-denied in our Appetites; or if what we can't spare in Coft, through the ftreightness of our Circumstances, we make up in good Will, Service, and Attendance, (f) performed for God's Sake to Objects of Charity and Mercy; or if, at least, we can help and recommend them to the Charity of others, which may be more beneficial and ferviceable to them than our own; if our Intereft, Credit, and good Word can relieve them, where (d) If. xxxii. 8. (e) Eph. iv. 28. (f) 2 Cor. viii. 12. our our Purfe can't reach to do it; thefe, and many other, are proper Acts of Mercy to thofe that are in Want. (5.). Our comfortable Letters and Vifits to our Neighbours in Pain or Sickness, our sympathizing with them, our relieving them by our Advice or Means, or Tendance, or Affiftance; our helping them out in their Affairs and Bufinefs, which fuffers through their Indifpofition; are all proper Expreffions of Mercy to that fort of Objects. (6.) Laftly, The Exercise of Patience, Humility, Sympathy, Love, Prudence and Difcretion to all People, who are either crazed in their Understanding, or mourning under Affliction, or any way difcontented, and uneafy in their Circumftances; the suggesting any thing that may make them eafier in their Minds, or doing any thing to make them more comfortable in their Circumftances, or at leaft to divert and put off their Melancholy, and to exhilarate them with innocent Mirth and Chearfulness; are all proper Acts of Mercy to our Neighbour in fuch Diftrefs. In fhort, as the Apostle advises, Gal. vi. 2. Bear ye one another's Burdens, and fo fulfil the Law of Chrift. As there are many Burdens too heavy and intolerable indeed to one, which yet, by a Communication of Help, are eafy; fo it is the Will of our Mafter Chrift, that by our Sympathy with, and Affiftance of one another in our Ditreffes and Afflictions, we Chriftians fhould be mutual Comforts and Supports to one another in all our uneafy and adverfe Circumstances. |