The Christian Life Part 3 Volume 4, Part 2 · Chapter 4
CHAP. IV. Of the Natural Reasons and Grounds of Mercy.
HAVING shewn at large what Mercy is, and to what particular Duties it extends, I shall now proceed to the second thing, viz. the Eternal Reasons upon which it is founded and rendred morally Good. Which I shall reduce to these five Particulars;
First, THE Suitableness of it to the Nature of God:
Secondly, THE Convenience of it with the Frame and Constitution of Humane Nature:
Thirdly, THE near and intimate Relation of those Persons to us upon whom our Mercy is to be exercised:
Fourthly, THE Equitableness of it to our own State and Circumstances:
Fifthly, THE Necessity of it to the tolerable Well-being of Humane Society.
I. ONE eternal Reason upon which Mercy is founded and rendered morally Good, is the Suitableness of it to the Nature of God; which abounding as it doth with all the possible Kinds and Degrees of Perfection, is an infinitely full and everlasting Fountain of Happiness to it self; so that it cannot wish for any Kind, or any Degree of Blessedness beyond the Enjoyment of it self, and those infinite Complacencies it takes in its own essential Beauties and Perfections: And having such an inexhaustible Treasure of Happiness within it self, it can have no Need of, or Dependence upon any thing without it; nor consequently be liable to any temptation to oppress, or render others miserable, either for the Security, or Augmentation of its own Revenues: And as he who is infinitely happy can have no Temptation to render others miserable, so his own Happiness cannot but incline him to render the miserable happy For so from a Natural Principle of Self-Love, every Being stands inclined to beget, and propagate its own Likeness; and consequently every Being that is happy cannot but be inclined to make others so, so far as it consists with its own Interest. Since therefore God is not only happy in himself, but so securely happy as that he can contribute what he pleases to the Happiness of others without any Prejudice to his own; his own Self-Love, must nesarily incline him to beget his own Likeness on his Creatures, and so propagate his Happiness through the World. And being thus inclined by his own Self-Love to transform all other Beings into his Likeness, that is, to make them happy as he is happy; he must needs be tenderly affected with the Miseries of his Creatures, and immutably inclined, so far as it is just and wise, to succour and relieve and render them happy. Thus Mercy, you see, which is a Good Will to the Miserable, doth most necessarily result from God's own Self-Love; and consequently is an inseparable Principle of his Nature: And accordingly God proclaims himself to Moses, Exod. xxxiv. 6, 7. The Lord, the Lord God merciful and gracious, longsuffering, abuddant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgressions: And hence his Mercy is said to be everlasting, Psal. c. 5. and to be from everlasting, Psal ciii. 17. and to endure for ever, Psal. cvi. 1. and he is said to be rich in mercy, Ephes. ii. 4. and is stiled the God of all grace, 1 Pet. v. 10. and the Father of mercies, 2 Cor. i. 3. Now the Nature of God is the supream Example, and Pattern of all Rational Natures; and so far forth as ours do swerve and deflect from his, they are maimed and imperfect. For his Will is our Law, not meerly because 'tis his Will, but because it is over-ruled by the infinite Perfections of his Nature, by his Wisdom and Justice, his Mercy and Goodness; which if upon an impossible Supposition he should will contrary to, that Will would be no Law, i. e. it would have no force upon our Consciences to oblige us to obey it. So that the supream Law is the Nature of God, by which his Will is, and all other Wills ought to be concluded and determined; and whatsoever we discover in his Nature either by Reason, or Revelation, that is communicable to ours, we ought to follow and imitate it as our Soveraign Pattern and Exemplar. Since therefore both Reason and Revelation do so plainly discover a most merciful Inclination in the Nature of God; this is an everlasting Reason why we should be merciful: And this is the Reason our Saviour urges, Luk. vi. 36. be ye merciful as your Father also is merciful; that is, Let it be seen that you are the Children of God, by your participation of his Nature, which is infinitely benevolent to the Miserable; for there is nothing sinks you farther from God, or renders you more unlike him, than a cruel and unmerciful Temper: 'Tis this that blackens and deforms your Souls, that wreaths and distorts them into a contrary Figure to the most amiable Nature of the Father of Spirits. For as the highest Perfection is the Nature of God, and that is a most merciful one; so the lowest Imperfection is the Nature of Devils, and that is a most cruel one: And therefore as by Mercy we incline towards the Nature of God, which is the Landmark we ought to follow; so by Cruelty we decline towards the Nature of Devils, which is the Sea-mark we ought to avoid.
II. ANOTHER eternal Reason upon which Mercy is founded and rendered morally Good, is the Convenience of it with the Frame: and Constitution of Humane Nature; in which the wise Author of Nature hath implanted a natural Sympathy between those that partake of it, in each others Pains and Pleasures, So that though the Humane Nature be largely diffused and spread through infinite Numbers of Individuals, which by vast distances of Time and Place are separated from one another; yet as if it were but all one common Soul, operating in several Bodies in several Times and Places, it feels almost in every one Body▪ what it enjoys, or suffers in every other; and whether it be pleased, or offended in one Individual, is pleased or offended in them all: And though the Sense be quickest in that Individual Part, or Member of Humane Nature, upon which the Pain or Pleasure strikes immediately; yet all the rest how distant soever in Time or Place, as soon as they have notice of it, are sensibly touched and affected with it. For thus when we read, or hear of the Calamities of other Men, our Bowels yern by a natural Sympathy, though they are never so distant from us, and are no otherwise related to us than as they partake of our Natures; and though they are long since dead, and out of the reach of any Assistance, yet their Miseries without any Motives of Reason or Discourse strike us into a soft Compassion; yea though we know the Calamities which we read or hear of, to be nothing but Romantick Fictions, yet the very Imagination of them is ready to melt us into Tears in despight of our Will and our Reason. Nor is this visible only in Persons that are adult, but even in little Children; who as soon as they are capable of taking notice of things, do without any Reason express themselves pained and afflicted with the dissembled Griefs and Sufferings of those that attend them. All which are most evident Instances of that general Sympathy, which naturally intercedes between all Men; since we can neither see, nor hear of, nor imagine anothers Miseries, without being touched with a sensible Pain and Affliction.
AGAINST which I know no other Objection can be urged but this; that there are sundry Instances of Men, who seem to have arrived to that degree of Cruelty, as to take Pleasure in afflicting others; and are so far from Sympathizing with their Pains, that they rather seem to be recreated with them. To which I shall only answer these two things: First, That that Delight which some Men take in plaguing and afflicting others, proceeds not from their natural Temper, but is rather to be attributed to some violent Effervency, and Transport of their Natures; such as are outragious Anger, or deep and inveterate Revenge; under both which Nature is discomposed and disordered, and chafed into a preternatural Ferment: And accordingly when it is cooled again, and reduced to a composed Temper, instead of rejoycing in the Mischiefs it hath done, it usually bewails and laments them, and reflects upon them with a great deal of Horror and Remorse. Which is a plain Argument, that Humane Nature in it self is very tender and compassionate; how much soever it may be accidentally transported, by unnatural Passion superinduced upon it. Secondly, Suppose what is objected be true, that there are some Natures so cankered, and Diaboliz'd, as to be really pleased with the Pains and Miseries of others; the Instances of this kind are so few, that they are only so many Exceptions to a General Rule; and therefore ought rather to be looked upon as so many Monsters of Men, than as the Standards of Humane Nature. For as we do not look upon it as natural to Men to be born without Hands or Feet, though there have been Instances of such monstrous and unnatural Births; so neither ought we to think it natural to Men to be cruel and unmerciful, because of a few Devils in Humane Shape, that have pulled out their own Bowels of Compassion. If we would understand what is humane and natural, we must take our Measures from those who in all other cases do live most conformably to the Laws of Nature; and to be sure the more regular Mens Natures are, the more you will find them abounding with Pity and Compassion. For hence it is that Mercy and Compassion are called Good Nature and Humanity, and their contraries Ill Nature and Inhumanity; because as the former are inseparable Properties of well-formed and regulated Natures; so the latter are such hideous Deformities of Nature, as do in effect devest us of our Manhood, and render us a kind of Monsters among Men. By all which it is evident, that the great Creator hath framed and composed our Nature to Mercy, and implanted in it a tender Sympathy and fellowfeelling of each others Miseries; by which, as by a Voice from Heaven, he doth eternally call upon us to let out these our natural Compassions into Acts of Mercy towards one another. For the Voice of Nature is a genuine Eccho, and Repetition of the Voice of God; who, by creating in us such a tender Sympathy with one another, doth most expresly signifie, that it is his Will that we should mutually succour and relieve each other. For to what other end should he create in me such a Feeling of my Brother's miseries, but only to provoke me by it to ease and succour him? why should he cause me to partake, as I do, of other Mens Pains and Pleasures, but to excite me thereby to use my best endeavour to asswage their Pains, and advance their Pleasures? Since therefore the God of Nature hath made my Neighbour's Misery my Pain, and his Content my Pleasure; and by the indissoluble Bands of mutual Sympathy hath linked our Fortunes and Affections together, so that 'tis for my own Ease to ease him, and for my own Pleasure to please him; this is an eternal and immutable Reason, why I should be merciful to him.
III. ANOTHER eternal Reason upon which Mercy is founded, and by which it is constituted morally Good, is the near and intimate Relation of those Persons to us, upon whom our Mercy is to be exercised. For there is between Men, and Men a most intimate Kindred and Relation; as being all derived from one common Root, whose prolifick Sap hath sprouted into infinite Branches, which, like the Boughs of Nebuchadnezzar's Tree, have spread themselves to all the ends of the Earth. And as we are all Children of the same Parents, and consequently Brethren by Nature; so we do all Communicate of the same Nature, as being compounded of the same Materials, and animated with the same Forms, having all the same Faculties, Inclinations, Appetites and Affections; and being only so many several Copies, transcribed from the same Original: and there is no other Difference between us, but what is made by things that are extrinsick and accidental to our Natures. So that in short we are all but one, and the same Substance, attired in a diverse Garb of Circumstances, divided into several Times and Places, and diversify'd by the little Accidents of Colour and Stature, Figure and Proportions: in all which perhaps within a little while we shall differ as much from our selves, as we do now from other Men. For do but compare your selves in your Youth, or in your Health, or in your Prosperity, with your selves in your Age, or in your Sickness, or in your Adversity; and you will find as much Difference between your selves and your selves, as you do now between your selves and others: so that in reality other Men are as much you now, as you are your selves in other Circumstances; we being all the same in every stable, essential Ingredient of our Natures, and being only diversified by such Accidents from one another, as will in a little time diversifie us from our selves. Thus the Apostle saith, Acts xvii. 26. He hath made of one blood, that is, of one Nature, all nations of men to dwell on the face of the earth. There being therefore such a close Conjunction, such a strict Union of Natures between Men and Men, so that every other Man is every other Man's self, a few trifling Circumstances excepted; this is an everlasting Reason, why we should treat them as we do our selves, with all Compassion and Humanity. For to commiserate one who is my other self, is that which I am obliged to by own Self-Love, which God hath made an eternal Law to my Nature: 'tis to feed a Member of my own Body, and nourish a Branch of my own Root; yea, 'tis to feed and succour my own Nature, that is only individuate from mine by I know not what Metaphysical Principle, and cloathed in different Accidents, and Circumstances. So that now the very same Self-Love, which doth so importunately instigate us upon all occasions to redress our own miseries, ought in all reason to provoke us to relieve and succour other Men; since all the Miseries they endure are the Miseries of our own Nature: insomuch that we run their Fortunes, and by a natural Communion are Partakers of their Pains and Pleasures. For the Humane Nature which is common to us and them, endures the smart of their afflictions, and bleeds through every wound that is given them; so that by pouring into those Wounds the Balsam of our Mercy, we do an Act of kindness to our selves, and wisely consult our own Preservation. As on the contrary by dealing cruelly, and unmercifully by other Men, we do affront and violate our own Natures; and most unnaturally thwart that Principle of self-love, which God hath implanted in us for our own Preservation. For he whom thou treatest with so much Contempt and Cruelty is thy own self individuated into another Person; and wears thy Nature under other Circumstances: he is Man of thy Manhood, Flesh of thy Flesh, and Bone of thy Bone; and no man ever yet hated his own flesh, but nourisheth and cherisheth it: Eph. v. 29. Wherefore thou canst not deal cruelly by him, without wounding thy self through his sides, and committing an unnatural Outrage upon the Humane Nature, whereof he is equally Partaker with thee.
IV. ANOTHER eternal Reason upon which Mercy is founded, and rendered morally Good, is the Equitableness of it to our own State and Circumstances: for no Man ever was, or ever can be so happy, as not to have need of Mercy for himself. The best of Men are Sinners before God, and for that are liable without a World of Mercy to be rendered miserable for ever; and there are very few whose Conversations with Men have been so inoffensive, as never to have merited severe Retributions at their Hands: and how happy and prosperous soever a Man's outward State and Circumstances may be at present, he cannot be secure, but the next Turn of Affairs may tumble him headlong thence into Wretchedness and Calamity. Now since every Man might have been, or may be miserable, what can be more just or equitable, than that we should deal with those that are so, as we would be dealt by if we were so? Put the case then, as you may very reasonably do, that You were now as miserable as that Wretched Creature is that craveth your Succour and Relief; would not you desire Relief with the same Importunity that he doth? Doubtless you would; the Sense of Misery, and the Desire of Miercy being naturally inseparable: well, but why would you desire it? Why, Because you are miserable, you would say: and hath not he the same Reason to desire it of you? You may want what he desires, and if you should, you cannot deny but you should desire the same: and is there not all the Reason in the World, why you should grant him what you would ask for your self, if you were in his Circumstances, and he in yours? This therefore is eternally reasonable, that we should give, and ask by the same Measures; that we should grant that Succour to those that are miserable, which we should think fit to ask or desire of them, were We as miserable as They, and They as happy as We. For since we are all of us naturally equal, whatsoever is fit for one, must be fit for another in equal Circumstances. Either therefore it is not fit, that I should desire Relief from others when I am miserable, or else it is fit, that I should grant Relief to others when they are so: which if I refuse, I must condemn my self, either for being unreasonable in desiring Mercy when I need it, or for being unjust in denying Mercy when I am asked it. I know, I may be miserable my self; and if ever I am, I know I cannot forbear desiring others to succour and relieve me: and can I blame them for desiring that of me, which I could not forbear desiring of them, were I in their Circumstances, and they in mine? And yet of necessity I must either blame them for desiring of me what they do, or blame my self for refusing them what they desire; since whatsoever is just for them to desire of me, is very fit and reasonable for me to grant them: and if ever I should happen to want Relief, with what Face can I desire, or expect it, who am deaf and inexorable to the Wants of others? So that if I will shew no Mercy, I were best take heed that I never need any; for if I should, it will be very unreasonable for me to expect it; because by my unmerciful Treatment of others, I have made a Precedent against my self; against which it would be Impudence for me to plead for Mercy, either with God, or Men. With what Face can I supplicate for Mercy from the Hands of others, when I have so plainly declared by my Actions, that were I in their stead, and They in mine, I would never grant them what I ask for? And when my Actions do thus loudly deprecate the Mercies which I pray for, and enter such an unanswerable Caveat against my Claim and Pretence to them, it is but modest to let fall my Suit, and give up my Hope of Mercy for ever.
Fifthly and Lastly, ANOTHER eternal Reason upon which Mercy is founded, and rendered morally Good, is the Necessity of it to the tolerable Well-being of Humane Societies. That God is good and merciful to his Creatures, hath been sufficiently demonstrated from the infinite Beatitude of his Nature; which being an unbounded Ocean of Bliss and Happiness to it self, must needs be abundantly communicative of Bliss and Happiness to others, according to the Capacities of their Natures. Since therefore Humane Nature, of all these sublunary Ones, contains the largest Capacities of Happiness; we may be sure that God not only designs its Welfare, but that he hath made all the Provisions for it that are necessary in order thereunto. Notwithstanding which, you see he hath at present exposed it to so many evil Accidents, and Contingencies; that unless those that are happy will take some care of the miserable, and we will all of us mutually succour and relieve one another, there is not a sufficient Provision made for our tolerable well-being in this World. Since therefore it is evident even from the eternal Principles of God's Nature, that he is infinitely kind and benevolent to us; and yet notwithstanding this, he hath placed us in a condition wherein we need one another's Mercy, and cannot be happy without it; it necessarily follows, that it is his Will and Pleasure that whereinsoever he hath left us unprovided, we should mutually provide for one another; and that our own Mercy should be instead of a Counterpart to supply those Defects and void Spaces, which his Providence hath left us in our present Happiness. For we being free Agents, God did not so provide for our Happiness, as to exclude our own Virtue from having an hand in it; but hath only taken care so to dispose and order our Affairs, as that we may be happy; if we will contribute our Part, and behave our selves towards him, our selves, and one another, so as is most conducive to our own, and one anothers Welfare. Since therefore he designs that all should be happy, and in order thereunto, though he hath not actually made them so, yet hath fairly provided that all may be so; it is plain he hath left something to be done on our Part, and expects we should every one contribute what we are able towards every other Man's Happiness. When therefore God places another's Happiness, or any Degree of it within the Power of my Mercy; it is plain that it is with an Intent, I should employ that Power to make him happy; and consequently that if I lavish out upon my own Pleasures and Conveniencies that Power to relieve the miserable, with which he hath entrusted me, and so permit them to continue miserable, I am an unfaithful Steward to his Trust, and responsible to him for all their Miseries. In short, since God by the eternal Bent and Inclination of his Nature aims at, and intends our Happiness; but yet hath put us into a condition, wherein without the Assistance of each others Mercy we cannot be tolerably happy; this is a plain Demonstration, that it is his Will we should assist and further his Intention, by being merciful to one another. Whilst therefore God permits Misery in one, that is an immutable Reason why he should exact Mercy from another; since without that he can never obtain his End, which is the Happiness of all. For as since by the Laws of Generation he hath ordered all Men to come into the World weak and helpless, and unable to provide for themselves; he was bound in Goodness to oblige their Parents by a natural foreign and Affection, to nourish and take Care of them, till they grow able to take Care for themselves, that so they might not be utterly abandoned: so since he hath thought good to expose us here to so many Miseries, and Calamities; he stood obliged, by the eternal Benignity of his Nature, to oblige us by all the Bowels of Mercy to succour and relieve one another, till we are grown up to that Perfection of Happiness wherein we shall have no more need of Succour; that so at present we may not be left destitute and forlorn, but may find all that Relief in one another's Mercy, which is wanting to us in his immediate Providence. For 'tis for wise and merciful Ends that he permits us to be miserable here, to correct our Follies, and polish and cultivate our Nature, and train us up under a severe Discipline into a State of Everlasting Happiness; and therefore for the Redress of these Miseries, which for our Good he is fain to inflict upon us, it was necessary he should Consign us to the Protection of one anothers Mercy: that so this for the present might be a Cordial to our Griefs, a Supply to our Wants, an Ease to our Oppressions, and a Sanctuary to our Calamities; till Misery hath effected the gracious End she designed it for, and then he will release our Mercy from its Work, and permit it to enjoy an Everlasting Sabbath. But so long as he thinks fit to continue us in this state of Misery, his own Benignity will oblige him to oblige us to assist and comfort one another, by the mutual Exercise of our Mercy; that so being instead of Gods to one another, we may not be utterly abandoned to Wretchedness; but by mutually succouring each other might all of us be tolerably happy: which we should all of us most certainly be, were we but so benign and merciful to one another, as he expects and requires.