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2. And if he hath Offended any Other, to ask them Forgiveness. 3. And where he hath done Injury or Wrong to any Man, that he make amends to the uttermost of his Power.

And as a further Instance of Charity,

4. The Minister fhould not omit earnestly to move fuch Sick Perfons as are of Ability, to be liberal to the Poor.

From these Directions of our Church, the Sick Perfon is inftructed, how to examine the Truth of his Repentance. And the Duties he is now to perform, may be reduced to thefe Two Generals...

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1. Charity. 2. Reftitution. : Of which I fhall discourse di

ftinely.

Charity is expreffed,
1. In Forgiving.

2. Giving.

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Of Charity in Forgiving.

Uch is the Uncertainty of the Affairs of this World, and fo great are the Mistakes which often happen in the hurry of Bufinefs; and fo different are the Humours and Interests of Men with whom we Converfe; that it is impoffible for the most Pious and Prudent Perfon, to pleafe and oblige all Sorts of Men. And those who are not pleased and obliged, will pretend to be out of Humour; and, in plain Terms, will be your Enemies.

From hence it is; That no Man in this captious World, can be fo Good or fo Cautious, as to live without Enemies.

Nay, many times because he is Good, he is fure to find Enemies.

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David complains of fome that were his Enemies, for that very Reason, because he was a follower of that which was good. Pfal. 38. } 20. And our Saviour foretold his Difciples, that they should be hated of all men for his names fake. Matth. 10. 22.

A Good Man therefore must expect to find Enemies. Efpecially if he is Great as well as Good, and hath the Ornaments of Nature, or the Bleffings and Accommodations of this World, which others may want.

For fuch is the Malignant Temper of fome Men, that like the Spider, they draw Poison out of the most fragrant Flowers; they envy and malign the Worth and Profperity of their Neighbours; and because Others are Happy, they make themselves Miferable.

I have mentioned thefe Paffages, that the Sick Man may not be difcouraged, nor condemn himself too much, because he hath Enemies.

Only let him examine, how he hath behaved himself towards them.

Whether he hath obferved the Command of our Blefled Saviour? I fay unto you, Love your Enemies, Blefs them that Curfe you, Do good to them that hate you, and Pray for them that deSpitefully ufe you and Perfecute you. Matth. 5. 44.

And though the Sick Man may think this a difficult Task, to be kind and obliging to thofe, who have not only affronted him, but perhaps have defigned his Ruin; yet he must Sacrifice his Revenge to his Religion. He must pardon and forgive them, if he will fhew himself a Chriftian.

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The Command of our Bleffed Saviour is plain and exprefs. fay unto you, Love your Enemies. But because all our hopes of Mercy and Forgiveness from God, do depend upon our Forgiveness of Men, I fhall therefore more fully enforce this Du

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Our Bleffed Saviour exprefly tells us, That no Sacrifice that we can offer, will appeafe God towards us, fo long as we our felves are implacable to Men. If thou bring thy gift to the Altar, and there remembreft that thy brother hath ought against thee; leave thy gift before the Altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Matth. 5. 23, 24. Plainly intimating; Till this Duty of Reconciliation be dif charged, God will accept of no Service, no Sacrifice at thy hands.

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