of their Nature and of their Chriftian Calling, have render'd themfelves unworthy of the Privileges conferr'd on them, and the Rewards propos'd to them; we ought not prefently to exclude them from our Charity, but endeavour rather to reclaim them by our Kindness from their evil Courses, and to bring them to Repentance and Amendment of Life. For in many Things we offend all, and unless we obtain Mercy at God's Hands, muft perish everlastingly. What we ask we fhould be willing to grant. We who ftand in fo great Need of Mercy our felves, fhould not refuse it to our Fellow Creatures.

HUMAN Nature in the meaneft Dress, in the loweft and moft forlorn Condition, is to be treated kindly and refpectfully, not only on the account of its intrinfick Worth and Dignity, but even for our own Sakes, because we cannot dishonour it in their Perfons without dishonouring our felves, who are Partakers of the fame Nature with them; nor without fetting an Example which may fometime hurt

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our felves; fince, we our felves alfo are SERM. liable to the fame Infirmities, Wants and XIV. Afflictions, which it is their Unhappiness to suffer. Even in this Refpect the Dif parity between the Rich and Poor is not fo confiderable, as unobferving Men vainly imagine it to be. For that which is now the Condition of the Poor and Unfortunate, may foon be the Condition of the Rich and Profperous. By a thoufand unforeseen Contingencies the exterior Circumstances of both may be quickly changed. The Rich may foon be reduc'd to a low and neceffitous State, and the Poor may be exalted in their Stead.

SUCH Changes and Revolutions in Human Affairs have often actually happen'd. All Ages and Countries afford many Instances of them. Boaft not of thy Cloathing and Rayment, faith the wife Son of Sirach, and exalt not thy felf in the Day of Honour. For the Works of the Lord are wonderful, and his Works among Men are hidden. Many Kings have fat down on the Ground, and one that was never thought of hath worn the Crown.

Crown. (Ecclus. xi. 4, 5) Laugh no Man to Scorn in the Bitterness of his Soul, for there is One that humbleth and exalteth. He bath put down the Mighty from their Seats, and exalted them of low Degree. He bath filled the Hungry with good Things, and the Rich he hath fent empty away. The Lord maketh poor and maketh rich, He bringeth low and lifteth up. He raifeth up the Poor out of the Duft, and lifteth up the Beggar from the Dunghill, to fet them among Princes, and to make them inherit the Throne of Glory. This Inftability and Viciffitude of all Earthly Things is a great Abatement of the Advantage which the Rich pretend to have above the Poor with refpect to these Things, and fets them much nearer upon a Level with them than they would otherwise be.

Further yet, THE Rich and the Poor are not only alike and equal in the Main, but they are nearly related to each other, and tyed together by the fafted Bands both of fleshly and fpiritual Kindred. They meet together, as Solomon expreffes

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it, not only in this, That the Lord is the Maker of them all, but in this also, that they are fprung from one common Stock and Parentage. The Prince and the Beg gar are of one Blood and of one Flefh. Both originally were in the Loins of one Man, and proceeded from the fame Womb. So proper and agreeable to the true natural State of Things is the Lan guage of Scripture, which calls every other Man a Brother. All Chriftians are not only Brethren, but ftill nearer to each other than Brethren. We are all Members one of another, making up one Body, of which Chrift is the Head, and which is animated and actuated by one Spirit. Here, there is neither Rich nor Poor, Bond nor Free, Noble nor Ignoble; but we are all one in Chrift Jefus. The regular Confequence of our being one Body, enlivened and acted by one Spirit, is that we be of the fame Mind one towards another, and fhew ourselves heartily concern'd for each other's Welfare. So far is it from being true, as fome have taught, that Men are naturally

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Enemies to one another, or that Religion SERM encourages or allows any fort of Uncharitableness, that quite the reverfe is true and certain. Both by Nature and Religion all Men are Friends, and under the most indifpenfable Obligations to perform all Offices of Love and Kindnefs to each other. So that not only Enmity and Cruelty, but Indifferency and Unconcernedness for one another, proceed from Degeneracy of Nature, and Corruption of Religion.

GOD has implanted in us a ftrong Propenfion to Acts of Beneficence and Mercy. The Inclination to them is born with us, and rivetted faft in our Natures. When we see a miferable Object present itself, our Bowels are prefently mov'd within us, we cannot help being fenfibly affected with it, but are forcibly carried on to the doing what in us lies for the Relief of the diftrefs'd Sufferer. Nor can we refift this inward Impulfe, without offering Violence to our felves. And it is well known that Inclinations of this kind are ftrongeft, and fhew themselves