Part 4

Rejoice with them that do rejoice, and weep with them that weep.

Every man is to be considered in two capacities, the private and public; as designed to pursue his own interest, and likewise to contribute to the good of others. Whoever will consider may see that, in general, there is no contrariety between these; but that from the original constitution of man, and the circumstances he is placed in, they perfectly coincide, and mutually carry on each other. But, among the great variety of affections or principles of actions in our nature, some in their primary intention and design seem to belong to the single or private, others to the public or social capacity. The affections required in the text are of the latter sort. When we rejoice in the prosperity of others, and compassionate their distresses, we as it were substitute them for ourselves, their interest for our own; and have the same kind of pleasure in their prosperity, and sorrow in their distress, as we have from reflection upon our own. Now there is nothing strange or unaccountable in our being thus carried out, and affected towards the interests of others. For, if there be any appetite, or any inward principle besides self-love; why may there not be an affection to the good of our fellow- creatures, and delight from that affection's being gratified, and uneasiness from things going contrary to it? {13}

Of these two, delight in the prosperity of others, and compassion for their distresses, the last is felt much more generally than the former. Though men do not universally rejoice with all whom they see rejoice, yet, accidental obstacles removed, they naturally compassionate all, in some degree, whom they see in distress; so far as they have any real perception or sense of that distress: insomuch that words expressing this latter, pity, compassion, frequently occur: whereas we have scarce any single one by which the former is distinctly expressed. Congratulation indeed answers condolence: but both these words are intended to signify certain forms of civility rather than any inward sensation or feeling. This difference or inequality is so remarkable that we plainly consider compassion as itself an original, distinct, particular affection in human nature; whereas to rejoice in the good of others is only a consequence of the general affection of love and good-will to them. The reason and account of which matter is this: when a man has obtained any particular advantage or felicity, his end is gained; and he does not in that particular want the assistance of another: there was therefore no need of a distinct affection towards that felicity of another already obtained; neither would such affection directly carry him on to do good to that person: whereas men in distress want assistance; and compassion leads us directly to assist them. The object of the former is the present felicity of another; the object of the latter is the present misery of another. It is easy to see that the latter wants a particular affection for its relief, and that the former does not want one because it does not want assistance. And upon supposition of a distinct affection in both cases, the one must rest in the exercise of itself, having nothing further to gain; the other does not rest in itself, but carries us on to assist the distressed.

But, supposing these affections natural to the mind, particularly the last; "Has not each man troubles enough of his own? must he indulge an affection which appropriates to himself those of others? which leads him to contract the least desirable of all friendships, friendships with the unfortunate? Must we invert the known rule of prudence, and choose to associate ourselves with the distressed? or, allowing that we ought, so far as it is in our power to relieve them, yet is it not better to do this from reason and duty? Does not passion and affection of every kind perpetually mislead us? Nay, is not passion and affection itself a weakness, and what a perfect being must be entirely free from?" Perhaps so, but it is mankind I am speaking of; imperfect creatures, and who naturally and, from the condition we are placed in, necessarily depend upon each other. With respect to such creatures, it would be found of as bad consequence to eradicate all natural affections as to be entirely governed by them. This would almost sink us to the condition of brutes; and that would leave us without a sufficient principle of action. Reason alone, whatever any one may wish, is not in reality a sufficient motive of virtue in such a creature as man; but this reason joined with those affections which God has impressed upon his heart, and when these are allowed scope to exercise themselves, but under strict government and direction of reason, then it is we act suitably to our nature, and to the circumstances God has placed us in. Neither is affection itself at all a weakness; nor does it argue defect, any otherwise than as our senses and appetites do; they belong to our condition of nature, and are what we cannot be without. God Almighty is, to be sure, unmoved by passion or appetite, unchanged by affection; but then it is to be added that He neither sees nor hears nor perceives things by any senses like ours; but in a manner infinitely more perfect. Now, as it is an absurdity almost too gross to be mentioned, for a man to endeavour to get rid of his senses, because the Supreme Being discerns things more perfectly without them; it is as real, though not so obvious an absurdity, to endeavour to eradicate the passions He has given us, because He is without them. For, since our passions are as really a part of our constitution as our senses; since the former as really belong to our condition of nature as the latter; to get rid of either is equally a violation of and breaking in upon that nature and constitution He has given us. Both our senses and our passions are a supply to the imperfection of our nature; thus they show that we are such sort of creatures as to stand in need of those helps which higher orders of creatures do not. But it is not the supply, but the deficiency; as it is not a remedy, but a disease, which is the imperfection. However, our appetites, passions, senses, no way imply disease: nor indeed do they imply deficiency or imperfection of any sort; but only this, that the constitution of nature, according to which God has made us, is such as to require them. And it is so far from being true, that a wise man must entirely suppress compassion, and all fellow- feeling for others, as a weakness; and trust to reason alone to teach and enforce upon him the practice of the several charities we owe to our kind; that, on the contrary, even the bare exercise of such affections would itself be for the good and happiness of the world; and the imperfection of the higher principles of reason and religion in man, the little influence they have upon our practice, and the strength and prevalency of contrary ones, plainly require these affections to be a restraint upon these latter, and a supply to the deficiencies of the former.

First, The very exercise itself of these affections in a just and reasonable manner and degree would upon the whole increase the satisfactions and lessen the miseries of life.

It is the tendency and business of virtue and religion to procure, as much as may be, universal good-will, trust, and friendship amongst mankind. If this could be brought to obtain; and each man enjoyed the happiness of others, as every one does that of a friend; and looked upon the success and prosperity of his neighbour as every one does upon that of his children and family; it is too manifest to be insisted upon how much the enjoyments of life would be increased. There would be so much happiness introduced into the world, without any deduction or inconvenience from it, in proportion as the precept of rejoicing with those who rejoice was universally obeyed. Our Saviour has owned this good affection as belonging to our nature in the parable of the lost sheep, and does not think it to the disadvantage of a perfect state to represent its happiness as capable of increase from reflection upon that of others.

But since in such a creature as man, compassion or sorrow for the distress of others seems so far necessarily connected with joy in their prosperity, as that whoever rejoices in one must unavoidably compassionate the other; there cannot be that delight or satisfaction, which appears to be so considerable, without the inconveniences, whatever they are, of compassion.

However, without considering this connection, there is no doubt but that more good than evil, more delight than sorrow, arises from compassion itself; there being so many things which balance the sorrow of it. There is first the relief which the distressed feel from this affection in others towards them. There is likewise the additional misery which they would feel from the reflection that no one commiserated their case. It is indeed true that any disposition, prevailing beyond a certain degree, becomes somewhat wrong; and we have ways of speaking, which, though they do not directly express that excess, yet always lead our thoughts to it, and give us the notion of it. Thus, when mention is made of delight in being pitied, this always conveys to our mind the notion of somewhat which is really a weakness. The manner of speaking, I say, implies a certain weakness and feebleness of mind, which is and ought to be disapproved. But men of the greatest fortitude would in distress feel uneasiness from knowing that no person in the world had any sort of compassion or real concern for them; and in some cases, especially when the temper is enfeebled by sickness, or any long and great distress, doubtless, would feel a kind of relief even from the helpless goodwill and ineffectual assistances of those about them. Over against the sorrow of compassion is likewise to be set a peculiar calm kind of satisfaction, which accompanies it, unless in cases where the distress of another is by some means so brought home to ourselves as to become in a manner our own; or when from weakness of mind the affection rises too high, which ought to be corrected. This tranquillity, or calm satisfaction, proceeds partly from consciousness of a right affection and temper of mind, and partly from a sense of our own freedom from the misery we compassionate. This last may possibly appear to some at first sight faulty; but it really is not so. It is the same with that positive enjoyment, which sudden ease from pain for the present affords, arising from a real sense of misery, joined with a sense of our freedom from it; which in all cases must afford some degree of satisfaction.

To these things must be added the observation which respects both the affections we are considering; that they who have got over all fellow- feeling for others have withal contracted a certain callousness of heart, which renders them insensible to most other satisfactions but those of the grossest kind.

Secondly, Without the exercise of these affections men would certainly be much more wanting in the offices of charity they owe to cache other, and likewise more cruel and injurious than they are at present.

The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone; therefore the appetites and passions are placed within as a guard and further security, without which it would not be taken due care of. It is manifest our life would be neglected were it not for the calls of hunger and thirst and weariness; notwithstanding that without them reason would assure us that the recruits of food and sleep are the necessary means of our preservation. It is therefore absurd to imagine that, without affections, the same reason alone would be more effectual to engage us to perform the duties we owe to our fellow-creatures. One of this make would be as defective, as much wanting, considered with respect to society, as one of the former make would be defective, or wanting, considered as an individual, or in his private capacity. Is it possible any can in earnest think that a public spirit, i.e., a settled reasonable principle of benevolence to mankind, is so prevalent and strong in the species as that we may venture to throw off the under affections, which are its assistants, carry it forward and mark out particular courses for it; family, friends, neighbourhood, the distressed, our country? The common joys and the common sorrows, which belong to these relations and circumstances, are as plainly useful to society as the pain and pleasure belonging to hunger, thirst, and weariness are of service to the individual. In defect of that higher principle of reason, compassion is often the only way by which the indigent can have access to us: and therefore, to eradicate this, though it is not indeed formally to deny them that assistance which is their due; yet it is to cut them off from that which is too frequently their only way of obtaining it. And as for those who have shut up this door against the complaints of the miserable, and conquered this affection in themselves; even these persons will be under great restraints from the same affection in others. Thus a man who has himself no sense of injustice, cruelty, oppression, will be kept from running the utmost lengths of wickedness by fear of that detestation, and even resentment of inhumanity, in many particular instances of it, which compassion for the object towards whom such inhumanity is exercised, excites in the bulk of mankind. And this is frequently the chief danger and the chief restraint which tyrants and the great oppressors of the world feel.

In general, experience will show that, as want of natural appetite to food supposes and proceeds from some bodily disease; so the apathy the Stoics talk of as much supposes, or is accompanied with, somewhat amiss in the moral character, in that which is the health of the mind. Those who formerly aimed at this upon the foot of philosophy appear to have had better success in eradicating the affections of tenderness and compassion than they had with the passions of envy, pride, and resentment: these latter, at best, were but concealed, and that imperfectly too. How far this observation may be extended to such as endeavour to suppress the natural impulses of their affections, in order to form themselves for business and the world, I shall not determine. But there does not appear any capacity or relation to be named, in which men ought to be entirely deaf to the calls of affection, unless the judicial one is to be excepted.

And as to those who are commonly called the men of pleasure, it is manifest that the reason they set up for hardness of heart is to avoid being interrupted in their course by the ruin and misery they are the authors of; neither are persons of this character always the most free from the impotencies of envy and resentment. What may men at last bring themselves to, by suppressing their passions and affections of one kind, and leaving those of the other in their full strength? But surely it might be expected that persons who make pleasure their study and their business, if they understood what they profess, would reflect, how many of the entertainments of life, how many of those kind of amusements which seem peculiarly to belong to men of leisure and education they became insensible to by this acquired hardness of heart.

I shall close these reflections with barely mentioning the behaviour of that divine Person, who was the example of all perfection in human nature, as represented in the Gospels mourning, and even, in a literal sense, weeping over the distresses of His creatures.

The observation already made, that, of the two affections mentioned in the text, the latter exerts itself much more than the former; that, from the original constitution of human nature, we much more generally and sensibly compassionate the distressed than rejoice within the prosperous, requires to be particularly considered. This observation, therefore, with the reflections which arise out of it, and which it leads our thoughts to, shall be the subject of another discourse.

For the conclusion of this, let me just take notice of the danger of over- great refinements; of going beside or beyond the plain, obvious, first appearances of things, upon the subject of morals and religion. The least observation will show how little the generality of men are capable of speculations. Therefore morality and religion must be somewhat plan and easy to be understood: it must appeal to what we call plain common sense, as distinguished from superior capacity and improvement; because it appeals to mankind. Persons of superior capacity and improvement have often fallen into errors which no one of mere common understanding could. Is it possible that one of this latter character could even of himself have thought that there was absolutely no such thing in mankind as affection to the good of others? suppose of parents to their children; or that what he felt upon seeing a friend in distress was only fear for himself; or, upon supposition of the affections of kindness and compassion, that it was the business of wisdom and virtue to set him about extirpating them as fast as he could? And yet each of these manifest contradictions to nature has been laid down by men of speculation as a discovery in moral philosophy; which they, it seems, have found out through all the specious appearances to the contrary. This reflection may be extended further. The extravagances of enthusiasm and superstition do not at all lie in the road of common sense; and therefore, so far as they are original mistakes, must be owing to going beside or beyond it. Now, since inquiry and examination can relate only to things so obscure and uncertain as to stand in need of it, and to persons who are capable of it; the proper advice to be given to plain honest men, to secure them from the extremes both of superstition and irreligion, is that of the Son of Sirach: In every good work trust thy own soul; for this is the keeping of the commandment. {14}

SERMON VI. UPON COMPASSION. PREACHED THE FIRST SUNDAY IN LENT.

Rom. xii. 15.

Rejoice with then that do rejoice, and weep with them that weep.

There is a much more exact correspondence between the natural and moral world than we are apt to take notice of. The inward frame of man does in a peculiar manner answer to the external condition and circumstances of life in which he is placed. This is a particular instance of that general observation of the Son of Sirach: All things are double one against another, and God hath made nothing imperfect. {15} The several passions and affections in the heart of man, compared with the circumstances of life in which he is placed, afford, to such as will attend to them, as certain instances of final causes, as any whatever, which are more commonly alleged for such: since those affections lead him to a certain determinate course of action suitable to those circumstances; as (for instance) compassion to relieve the distressed. And as all observations of final causes, drawn from the principles of action in the heart of man, compared with the condition he is placed in, serve all the good uses which instances of final causes in the material world about us do; and both these are equally proofs of wisdom and design in the Author of nature: so the former serve to further good purposes; they show us what course of life we are made for, what is our duty, and in a peculiar manner enforce upon us the practice of it.

Suppose we are capable of happiness and of misery in degrees equally intense and extreme, yet, we are capable of the latter for a much longer time, beyond all comparison. We see men in the tortures of pain for hours, days, and, excepting the short suspensions of sleep, for months together, without intermission, to which no enjoyments of life do, in degree and continuance, bear any sort of proportion. And such is our make and that of the world about us that any thing may become the instrument of pain and sorrow to us. Thus almost any one man is capable of doing mischief to any other, though he may not be capable of doing him good; and if he be capable of doing him some good, he is capable of doing him more evil. And it is, in numberless cases, much more in our power to lessen the miseries of others than to promote their positive happiness, any otherwise than as the former often includes the latter; ease from misery occasioning for some time the greatest positive enjoyment. This constitution of nature, namely, that it is so munch more in our power to occasion and likewise to lessen misery than to promote positive happiness, plainly required a particular affection to hinder us from abusing, and to incline us to make a right use of the former powers, i.e., the powers both to occasion and to lessen misery; over and above what was necessary to induce us to make a right use of the latter power, that of promoting positive happiness. The power we have over the misery of our fellow-creatures, to occasion or lessen it, being a more important trust than the power we have of promoting their positive happiness; the former requires and has a further, an additional, security and guard against its being violated, beyond and over and above what the latter has. The social nature of man, and general goodwill to his species, equally prevent him from doing evil, incline him to relieve the distressed, and to promote the positive happiness of his fellow-creatures; but compassion only restrains from the first, and carries him to the second; it hath nothing to do with the third.

The final causes, then, of compassion are to prevent and to relieve misery.

As to the former: this affection may plainly be a restraint upon resentment, envy, unreasonable self-love; that is, upon all the principles from which men do evil to one another. Let us instance only in resentment. It seldom happens, in regulated societies, that men have an enemy so entirely in their power as to be able to satiate their resentment with safety. But if we were to put this case, it is plainly supposable that a person might bring his enemy into such a condition, as from being the object of anger and rage, to become an object of compassion, even to himself, though the most malicious man in the world; and in this case compassion would stop him, if he could stop with safety, from pursuing his revenge any further. But since nature has placed within us more powerful restraints to prevent mischief, and since the final cause of compassion is much more to relieve misery, let us go on to the consideration of it in this view.

As this world was not intended to be a state of any great satisfaction or high enjoyment, so neither was it intended to be a mere scene of unhappiness and sorrow. Mitigations and reliefs are provided by the merciful Author of nature for most of the afflictions in human life. There is kind provision made even against our frailties: as we are so constituted that time abundantly abates our sorrows, and begets in us that resignment of temper, which ought to have been produced by a better cause; a due sense of the authority of God, and our state of dependence. This holds in respect too far the greatest part of the evils of life; I suppose, in some degree, as to pain and sickness. Now this part of the constitution or make of man, considered as some relief to misery, and not as provision for positive happiness, is, if I may so speak, an instance of nature's compassion for us; and every natural remedy or relief to misery may be considered in the same view.

But since in many cases it is very much in our power to alleviate the miseries of each other; and benevolence, though natural in man to man, yet is in a very low degree kept down by interest and competitions; and men, for the most part, are so engaged in the business and pleasures of the world, as to overlook and turn away from objects of misery; which are plainly considered as interruptions to them in their way, as intruders upon their business, their gaiety, and mirth: compassion is an advocate within us in their behalf, to gain the unhappy admittance and access, to make their case attended to. If it sometimes serves a contrary purpose, and makes men industriously turn away from the miserable, these are only instances of abuse and perversion: for the end, for which the affection was given us, most certainly is not to make us avoid, but to make us attend to, the objects of it. And if men would only resolve to allow thus much to it: let it bring before their view, the view of their mind, the miseries of their fellow-creatures; let it gain for them that their case be considered; I am persuaded it would not fail of gaining more, and that very few real objects of charity would pass unrelieved. Pain and sorrow and misery have a right to our assistance: compassion puts us in mind of the debt, and that we owe it to ourselves as well as to the distressed. For, to endeavour to get rid of the sorrow of compassion by turning from the wretched, when yet it is in our power to relieve them, is as unnatural as to endeavour to get rid of the pain of hunger by keeping from the sight of food. That we can do one with greater success than we can the other is no proof that one is less a violation of nature than the other. Compassion is a call, a demand of nature, to relieve the unhappy as hunger is a natural call for food. This affection plainly gives the objects of it an additional claim to relief and mercy, over and above what our fellow-creatures in common have to our goodwill. Liberality and bounty are exceedingly commendable; and a particular distinction in such a world as this, where men set themselves to contract their heart, and close it to all interests but their own. It is by no means to be opposed to mercy, but always accompanies it: the distinction between them is only that the former leads our thoughts to a more promiscuous and undistinguished distribution of favours; to those who are not, as well as those who are, necessitous; whereas the object of compassion is misery. But in the comparison, and where there is not a possibility of both, mercy is to have the preference: the affection of compassion manifestly leads us to this preference. Thus, to relieve the indigent and distressed, to single out the unhappy, from whom can be expected no returns either of present entertainment or future service, for the objects of our favours; to esteem a man's being friendless as a recommendation; dejection, and incapacity of struggling through the world, as a motive for assisting him; in a word, to consider these circumstances of disadvantage, which are usually thought a sufficient reason for neglect and overlooking a person, as a motive for helping him forward: this is the course of benevolence which compassion marks out and directs us to: this is that humanity which is so peculiarly becoming our nature and circumstances in this world.

To these considerations, drawn from the nature of man, must be added the reason of the thing itself we are recommending, which accords to and shows the same. For since it is so much more in our power to lessen the misery of our fellow-creatures than to promote their positive happiness; in cases where there is an inconsistency, we shall be likely to do much more good by setting ourselves to mitigate the former than by endeavouring to promote the latter. Let the competition be between the poor and the rich. It is easy, you will say, to see which will have the preference. True; but the question is, which ought to have the preference? What proportion is there between the happiness produced by doing a favour to the indigent, and that produced by doing the same favour to one in easy circumstances? It is manifest that the addition of a very large estate to one who before had an affluence, will in many instances yield him less new enjoyment or satisfaction than an ordinary charity would yield to a necessitous person. So that it is not only true that our nature, i.e., the voice of God within us, carries us to the exercise of charity and benevolence in the way of compassion or mercy, preferably to any other way; but we also manifestly discern much more good done by the former; or, if you will allow me the expressions, more misery annihilated and happiness created. If charity and benevolence, and endeavouring to do good to our fellow-creatures, be anything, this observation deserves to be most seriously considered by all who have to bestow. And it holds with great exactness, when applied to the several degrees of greater and less indigency throughout the various ranks in human life: the happiness or good produced not being in proportion to what is bestowed, but in proportion to this joined with the need there was of it.

It may perhaps be expected that upon this subject notice should be taken of occasions, circumstances, and characters which seem at once to call forth affections of different sorts. Thus vice may be thought the object both of pity and indignation: folly, of pity and of laughter. How far this is strictly true, I shall not inquire; but only observe upon the appearance, how much more humane it is to yield and give scope to affections, which are most directly in favour of, and friendly towards, our fellow-creatures; and that there is plainly much less danger of being led wrong by these than by the other.

But, notwithstanding all that has been said in recommendation of compassion, that it is most amiable, most becoming human nature, and most useful to the world; yet it must be owned that every affection, as distinct from a principle of reason, may rise too high, and be beyond its just proportion. And by means of this one carried too far, a man throughout his life is subject to much more uneasiness than belongs to his share; and in particular instances, it may be in such a degree as to incapacitate him from assisting the very person who is the object of it. But as there are some who upon principle set up for suppressing this affection itself as weakness, there is also I know not what of fashion on this side; and, by some means or other, the whole world almost is run into the extremes of insensibility towards the distresses of their fellow- creatures: so that general rules and exhortations must always be on the other side.