his own Sufferings, and was difpos'd, even by his own Temptations, to fuccour them that are tempted. It is faid again, that we have not a High Prieft, who cannot be touched with the Feeling of our Infirmities, but was in all things tempted as we are; and this is made a motive to us, that we fhould come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need. And what greater Affurance can we have than this, that he will not fuffer us to be tempted above what we are able to bear, but will with the Temptation alfo make a way to escape, that we may be able to bear it? Can He, who has taken our Nature upon him; been exercised with our Temptations; prov'd all our Wants, Neceffities and Infirmities; and tafted Mifery and Death for us, be untouched with our Calamities, infenfible of our Exigencies, or deaf to our Prayers? No; Let us

there

therefore, for this Reason, fays the Apostle, come boldly to the Throne of Grace. We fee the Drift and Tendency of this Argument, and that it is the fame with that in my Text, Te know the Heart of a Stranger. -- But on the other hand, they whofe Circumstances are plentiful and profperous; who live without Care, or Sorrow or Disappointment; their Senfations are exercis'd in another manner, and their Reason falls under very different Solicitations. 'Tis difficult for them to know the Heart of the Diftrefs'd. They come in no Misfortune, like other Men, fays the Pfalmift, therefore Pride compaffeth them about like a Chain, Violence covereth them as a Garment; their Eyes ftand out with Fatnefs; they are corrupt, and speak wickedly concerning Oppreffion, they speak loftily.

From what has been faid, feveral Particulars offer themselves to our Observation,

M 2

fervation, not altogether unworthy of

our notice.

As First, If the present Account of our Affections in general, and of Mercy in particular, be true; then we may infer, That our present Constitution is not fo irregular, as fome may inagine. Our Affections are manifeftly contriv'd in Wisdom, and have a general Tendency to our Happiness. We must all acknowledge, indeed, that they exceed their Bounds, and encroach upon one another, and overbear our Reason upon particular Occafions; but have we not, or may we not have a Power to reprefs and regulate them? If fo, however faulty our Constitution may be, the Blame must at last fall upon our not exerting and improving that Power which we all have, or might have, over our irregular Constitutions.

Secondly, If Afflictions have that natural Efficacy to quicken and in

vigorate

vigorate our Sense of the Miseries of others; and fo ftimulate our Reason to the Discharge of Social Duties; then may we add this as a farther Reason to those commonly affign'd, why God chaftens those whom he loveth. If it behoved the Saviour of the World to be made perfect through Sufferings, to be made like unto his Brethren, in order to be a merciful and faithful High Prieft; how fhall we walk in his Steps, and advance towards the Perfection propos'd to us, unless we have fome Experience of the various Calamities which the Sons and Daughters of Affliction groan under in this Life?

Thirdly, Seeing our Sensations are of fuch confequence to our Reason or Virtue; feeing there is fuch Action and Re-action between them; and fince thofe Perfons, who have it most in their Power to relieve, are apt to be least affected with the Miseries of

others, and at the fame time under no Obligation to involve themfelves in Calamities, in order to procure or increase this Affection; there feems to be a plain and obvious Reason why thefe Men especially ought to be inquifitive after Objects of Mifery, and get the most intimate Knowledge of their feveral Evils. They should stoop to the Wants, and meet the Neceffities of others: They might from hence, not only become great Inftruments of Good to a miferable World, but open a new Source of Happiness in their own Breafts; and know experimentally the Truth of thofe Words, It is better to give than to receive; for where our Affections do not affist our Understandings, our Understandings may quicken our Affections.

Fourthly, Thofe Perfons whose benevolent Affections are very strong, fhould confider, that these, as well as the reft, are mechanick and conftitutional,