in the 48th Verfe he concludes this Argument in the Words of the Text; Beye therefore perfect, even as your Father which is in Heaven is perfect. From whence it is evident, that the Quality or Temper of Mercy and Compaffion was not the Thing recommended to us by our Bleffed Lord from the Example of God, for that he told them even the Publicans had in fome Degree, for they loved those who loved them; but it is the Extent of this Mercy and Compaffion which was difcernible in the Works of Providence, which he preffes from this Example: Your Father in Heaven is bountiful to the Evil, as well as the Good; to the Unjuft, as well as the Juft: Go ye therefore and do likewise, and learn from hence to love your Enemies, as well as your Friends; to do good to those who hate you, as well as to those who love you. This certainly was recommending not only the Temper of Mercy, which is natural to the Deity, but also that extensive Exercise of it, that Perfection of Goodness, which fhone forth in all his Works.

Since then we can have no Relief from Expofitions of this kind, we must confider the Text in another View, and fee what Affiftance we can have from the Circumftances

of

of the Context, or the general Reafon in which the Precept is founded. And these two Inquiries will take in what is neceffary to be known upon this Subject. For, if we confider this Precept as Part of the Gospel Doctrine, it will be sufficient to know, how far it may be extended upon the Authority of the Gospel: Or, if we confider it as a general Maxim and Rule of Religion, which had a Foundation in Reason antecedent to the Promulgation of the Gofpel, it will be fufficient to understand, how far the Reason of the Command goes, and how it may be applied to the feveral Duties of Religion and Morality.

First then, Let us examine the Text as it ftands limited by the Circumftances of the Context.

It is evident from what has been already obferved, that the Precept of the Text stands applied to the particular Case of Charity and Mercy. Had it been otherwise, had our Saviour intended, in every Inftance of our Duty, to refer us to the Perfection of God, as the proper Rule and Measure of our Obedience, this Precept should have stood at the Close of his Sermon, which might have given it a Reference to all that had gone before,

and not been confined in the Middle of his Discourse to a particular Duty. It is farther to be observed, that the Instance of Duty to which this Precept is annexed, is illustrated by a particular Mention of God's dealing with Men in like Cafes. We are bid to love our Enemies, and are told how merciful and compaffionate God is to the Evil and Unjust ; the natural Application of the Example lies in the Exhortation of the Text, that we should aim at that Perfection of Mercy and Goodness, which we may every Day fee exercised by God towards us all. But, in other Inftances of Duty mentioned in this Sermon, the Example of God is not proposed; and, confidering the Connexion between the Example and the Application, there can be no Reason to carry the Application to other Cafes, in which the fame Example is not propofed. Nay farther, there are fome Points of Duty explained and enforced in this Sermon on the Mount, to which neither the Example nor the Exhortation can be applied. Such are the Duties arifing from the Relations which are peculiar to Man, and no where elfe to be found: As in the Case of Afflictions and Perfecutions, which we ought to bear patiently, not in Confideration of the

Example

Example of the Deity, whom no Afflictions can approach, but in Confideration of his Goodness and Power, who thinks fit to inflict them on us. In the Inftance of Mercy and Forgiveness, to which the Exhortation in the Text ftands applied, there can be no greater or properer Motive to Obedi ence than the Example of our heavenly Father; it cuts off all the Pretences which Men have for Anger or Revenge. Has your Enemy abufed or affronted you? What then? Are you greater than God, who bears with so much Lenity the perpetual Abuses and Affronts of wicked Men ? Or are you provoked to revenge the Iniquities you be hold, and to extirpate the Profane and Ungodly? Believe at least that God is not unconcerned for his own Honour; and therefore, even in this Cafe, you cannot be more fafe or fecure than by following the Example which he sets you in the daily Adminiftrations of his Providence.

Suppofing then that this Example is confined to the Exercife of Love and Mercy; yet still, can we pretend to be as good and as merciful as God is, or does our Saviour require it of us? If not, where is the Limitation to be placed? It must be placed undoubtedly

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doubtedly where our Saviour himself has placed it. He tells you how imperfect the old Doctrine was, because it required of us only to love our Friends, and permitted us to hate our Enemies: But God, fays he, loves and does good to his Enemies, as well as his Friends. This is perfect Love, not reftrained by Partialities. When therefore it follows, Be ye perfect, as your Father; the precife Meaning is, let your Love be univerfal, unconfined by Partialities, and, with respect to its Objects, as large as God's is: Not that our Love either to Enemies or Friends can be fuppofed in other Refpects, and, as to the Effects of it, to bear any Proportion to the divine Love.

But, as in this Cafe of extending our Love, the Example is proper, and therefore also the Exhortation to follow it; fo in others it would be very injurious to the Deity to suppose, that any Example could be drawn from his Perfections. In our prefent State of Corruption, it is a great Part of Religion to govern our Thoughts well, and the inward Inclinations of our Hearts; but it would be as reasonable to bid us govern the World as God governs it, as to govern our Thoughts as he governs his: He is liable to none of the Imperfec