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midst of a Calm, and then we shall weather it the better, and come the sooner into a safe Harbour.

2dly, From the Apostle's reckoning upon a future Glory to be reveald in us to crown and reward our Sufferings, let us learn to do the same, and that will enable us to bear them with the greater Courage and Patience, and make us rather rejoice than repine at Tribulations. Indeed, if Matters be well weigh'd; Afflictions are no such heavy and dreadful things as we vainly imagine ; for tho they may carry a stern Aspect to Flesh and Blood, yet if we look to the end of them, and consider that eternal Weight of Glory they work out for us, all the Terror of them will vanish, and we shall see greater cause to own the Kindness, than complain of the Hardship of such Sufferings. Let none then despise the Chaftening of the Lord, or faint when he is rebuked of him ; for whom the Lord loveth, he chafteneth, and scourges every Son whom he receiveth.

Let us not increase our Burden by Impatience, nor entangle our felves, like a Bird in the Snare, with too much Auttering; but rather commit our felves unto God in Welldoing, and patiently rely upon his Providence, who will not fuffer us to be tempted above that we are able, but will with the Temptation make a way to escape.

3dly, From the vast Disproportion between the Sufferings of this present time, and the Glory that shall be reveald in us, we may learn to live above this World, and by the Eye of Faith to look thro the Troubles of this Life, to the Happiness of the next; between which, our Text tells us, there is no Comparison. If the Cross be plac'd in the Highway to a Crown, 'twill be greater Wisdom to take it up, and bear it awhile, than seek to decline it by Ways that lead to greater and everlasting Sufferings.

4shly, From the Creatures being made subject to Vanity, and the whole Creation's groaning, under the Weight of Man's first Transgression, we learn the Heinousness and Malignity of Sin, which thus crack'd the Heart-strings of Nature, and brought these Pangs of Sorrow upon the whole Creation; which should teach us to abhor and abandon it, as the Occasion of all the Evil and Mischief that is in the World: it hath brought Disorder and Distress upon all the Creatures, and without Repentance it will yet bring greater upon us; and that which funk Nature into such Confusion, will, if not amended, sink our Souls into Hell.

Laftly, Laftly, From the earnest Expectation of the Creature to be deliver'd from the Bondage of Corruption, let us learn to long much more for the Adoption of Sons, and to be instated into the glorious Liberty of the Children of God. In a word, let the present Sufferings of this Life take off our Hearts from all things here below, and set us a waiting and preparing for that incomparable and transcendent Glory, that shall be reveal'd in us hereafter: To which God of his infinite Mercy bring us all, thro the Merits of Jesus Christ. Amen.

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DISCOURSE XIX.

The Gospel for the Fourth Sunday after

Trinity.

St. Luke vi. 36-43. Be ye therefore merciful, as your Father also is mera

siful: judg not, and ye shall not be judged; cone demn not, and ye shall not be condemned; forgive, and ye shall be forgiven, &c. ,

c.

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HIS Gospel for the Day is taken out of our Blessed
Saviour's Divine Sermon on the Mount, as 'tis deli-

ver'd by St. Matthem and St. Luke. The Part Portion of it selected for this Day's Meditation, contains the great Duty or Vertue of Mercifulness, which is here recommended to us in all its Branches : it begins thus ; Be ye therefore merciful, as your Father also is merciful. The word therefore shews it to be an Inference from the foregoing Verse; wherein our Saviour bids us to love our Enemies, to do good, and lend, hoping for nothing again, and your Remard mall be great, and ye shall be the Children of the Highest, for be is kind to the Ontbankful, and to the Evil: And from thence infers, Be ye therefore merciful, &c. Where we have a Precept and a Pattern; the Precept is to be merciful, the Pattern is, as your Father also is merciful. St. Matthew expresses it by being perfect as your heavenly Father is perfect, Mat. 5. 48. to

signify

signify that Mercifulness is the Perfection of all Vertues, calld therefore by the Apostle, The Bond of Perfectness; and likewise that 'tis the highest Perfection of a good Christian, making the Man of God perfect, and thorowly furnished to every good Word and Work. Now this Mercifulness consists both in giving and forgiving; the former relates to the Wants and Necessities, the latter to the Trespasses and Failings of one another; giving to the one, and forgiving of the other : both which are to be briefly consider'd.

The First Branch of Mercifulness consists in giving, and that relates to the Wants and Neceflities both of Body and Soul. As for the Wants of the Body, that stands in need of Food, Physick and Rayment; and therefore the Acts of Mercifulness here are to feed the Hungry, to give Drink to the Thirsty, to clothe the Naked, to visit the Sick, to redeem Captives, to entertain Strangers, and the like. These are recited by our Saviour, in his Account of the Proceedings of the last Day; and the good Samaritan is commended for taking care of the distress'd Traveller, by pouring in of Wine and Oil into his Wounds, and making other Provifion for him, with a Charge to all Men to go and do likewise. As for the Wants of the Soul, that stands in need of Counsel, Comfort, Admonition and Encouragement; and therefore the Acts of Mercifulness here are to instruct the Ignorant, to counsel and settle doubting Persons, to admonish Sinners, to comfort the Afflicted, to support the Weak, to correct the Obstinate, to preserve Men froni Sin, and the Temptations leading thereunto, and the like : All which are requir'd and expected of us, according to the se veral Places and Stations wherein God hath set us.

Moreover, there are Acts of Mercifulness that relate to Mens Goods and good Names: Those that respect Mens Goods, are to preserve them as far as we may from Rapine and Robbery, to relieve the Oppress’d, to undo heavy Bure dens, to see the Needy and Necessitous have Right, and to promote as much as we can by our Interest and good Word the Prosperity of all Men. To this the Apostle directs, Gal. 6. 10. As we have Opportunity, let us do good to all Men, efpecially unto them who are of the Houshold of Faith. Again, there are Acts of Mercy and Charity to Mens good Names, as to discountenance evil Reports, to vindicate honest Mens Reputation from Slander, Detraction and Defamation, and to give every one the just Praises of his Worth and good Works:

There

There Acts of Mercifulness are to be extended to all Men, high or low, Friends and Foes; for our Saviour commands us to love our Enemies, to do good to them that hate 145, and to pray for them that despitefully use and persecute us : for fo the pattern here added to the Precept obliges to, for we are bid to be merciful, as our Father also is merciful ; that is, to follow his Example, who is kind to the Unthankful, and to the Evil: He maketh the Sun to shine upon the Good and Bad, and the Rain to descend on the Just and Unjult he scatters his Bleflings promiscuously upon all Persons, and thereby teaches us to make no Distinction in the common Offices of Hunianity and Charity. Solomon tells us, that a good Man is merciful to his Beast; he will not overlade or overwork hin: but as the Providence of God takes care for Oxen, so will he provide Necessaries for all Creatures that serve him, and are under his Care. But much more is our Compassion to be shew'd to the bodily Wants, and the Necessities of Mens Souls, who are made after the I. mage of God, and are of the fame Kind and Nature with our selves, whose Needs are to be supply'd out of the Abundance of those Talents which God hath entrusted us withal. Moreover, a good Man will be tender of the Credit and Reputation of others, and will be merciful in his Censures and Judgment of other Men; so we are directed in the next words, Judg not, and ye mall not be judged; condemn not, and ye shall not be condemned: Which words condenin not the publick Office of a Judg, nor forbid the condemning of Criminals upon a fair Hearing in Courts of Judicature; for these act in God's Name, and by his Authority, and what they do herein is absolutely necessary for the Publick Peace, Order and Safety of the Commonwealth: And so are indeed Acts of Mercy highly conducing to the Publick Welfare, by countenancing Vertue, and fuppreffing Wrong. But the judging here condemn'd, is private Persons rash judging and censuring one another without any Authority; and passing Sentence upon the Actions of others, without any Examination of the Matter, to which they have no Right or Call. This is a Practice too common in the World, most Peoples Discourse in their impertinent Visits consisting of Tales and Stories of their Neighbours, whereby they play away their Reputation, and please themselves in one another's Follies and weaknesses. Neither is this Practice lels mischievous and malicious, thus to destroy the Credit of others by raih Judgment and Censures ; it hinders the

Good

Good and Welfare of Neighbours, undermines the Peace and Comfort of Society, begets Hatred, Discord and Contention, increases Law-suits, promotes Revenge, and does unspeakable Mischief; beside, it usurps the Authority of God, and invades his Tribunal : And therefore the Apostle asks the Censurer, Who made thee a Judg? and who art thou that judgest another? To his own Mafter he standeth or falleth: and having no such Power committed to thee, Why dost thou judg thy Brother? God hath appointed a Day wherein he will judg the World in Righteousness; and therefore lay aside thy weak and partial Judgment, and judg nothing before the time : for thee to meddle herein, is to take too much upon thee, and to forestal the Day of Judgment. But if the Sinfulness and Injustice hereof will not discourage Men from it, let the Danger of it deter them from this evil Practice. Our Saviour's Caution in St. Matthew is, Fudg not, that ye be not judged; implying, that they shall have Judgment without Mercy, who shew no Mercy: Men will repay their Cen. sures upon them, and will judg as harshly of them as they do of others; but God will repay them much more, and pass the feverest Sentence upon them for taking the Right of Judicature out of his hands, and judging of his Sera

But our Saviour here in St. Luke encourages Men to forbear this Practice from Motives of Mercy, which will be shew'd to them that shew it to others; Judg not (faith he) and ye shall not be judged; condemn not, and ye shall not be condemned. Men are not so forward to speak or judg hardly of those that are wont to speak and judg favourably of others; nor will they condenin or pass Sentence upon such as put the best Construction on others Actions, and give to every one their due Commendation. The good Effects of their Mercy and Charity are commonly return'd into their Bofon : Give therefore (faith our Saviour) good Words, and good Works to others, and it Mall be given to you; and that in good measure, pressed down, and maken to gether, and running over, shall Men give into your Bosom: which referring to all sorts of Commodities, dry and liquid, signifies the plentiful Returns that will be made for all the Acts of Mercy and Loving-kindness; for with the same Measure that ye mete withal, it shall be measur’d to you again. They that trade in evil Reports and hard Censures, will be surely paid home in their own Coin; and they that deal in good Words and kind Actions, shall have the Kindness of both abundantly repaid by God and Man: in which

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