Tranfactions, is an excellent Means to compofe our Minds to a Regularity of Thought, and to a ferious grave Deportment upon all Occafions. Let us learn then, with the Pfalmist, To let the Lord always before us, and to behave ourselves as in his Sight and Prefence, to whom nothing is a more lovely Spectacle than a good Chriftian, by the Affiftance of his Grace combating all his own Corruptions and Temptations, and doing all the Good that poffibly he can.

12. Lastly, The great Means of all for keeping out of Evil-Thoughts, and for supplying the Mind with good ones, is the frequent, or rather constant Addreffing of ourselves to God by Prayer and Thanksgiving. All our own Endeavours are but like fo many Cobwebs in Comparison of the Affiftances obtained from God by Prayer. Now there is first, a fort of fudden ejaculatory Prayers, which hinder no Business, but are to be intermixed, to fanctify all our Thoughts and Actions. To thefe we fhould accuftom our felves, as being as neceffary in a fpiritual Life, as Breathing is in the Natural: And these, our Minds are never fo out of Frame, but that we can put them up, as requiring no great Application or Study. But then there is the more Solemn Exercife of those Duties, which requires the Opportunities of a more fixed good Temper: All which Opportunities we should carefully watch, as being the Seafons for furnishing ourfelves with fuch Supplies of Grace, as may enable us to cultivate good Thoughts on all Occafions.

Moft

Most of these Things are of that Confquence, that they deserve to have been more largely infifted on; but I was willing to have regard to your Time and Patience. Now God bless what ye have heard; and to this great God, Father, Son, and Holy Ghoft, let us render, as is due, all Praife, Honour, and Glory for ever and ever. Amen.

M 4

SER

SERMON XIII.

MATT. V.

1

23.

Therefore if thou bring thy Gift to the Altar, and there remembreft that thy Brother bath ought against thee;

V. 24. Leave there thy Gift before the Altar, and go thy Way, first be reconciled to thy Brother, and then come and offer thy Gift.

I

The First Sermon on this Text.

T appears from the firft Word, Therefore,

that this is a Corollary or Confequence drawn from the foregoing Doctrine of our Saviour's Explication of the Sixth Commandment. And it is no hard Matter to perceive the Dependance of the one upon the other. For if every Degree of rafh Anger is fo very dangerous, as to incur an high Degree of Punishment. in the World to come, then certainly it is yet more dangerous, to let Anger go on till it boils up to the heighth of Malice and Refentment; and therefore it behoves us, laying afide all other Business, though of ever fo great Confequence, if there is any Quarrel begun with our Neighbour, or any occa→ fion given for it, especially by us, in the first Place to take Care to reconcile ourselves to him,

and

and then to go on with our other Duties of Religion, and Bufineffes of Life. This I take to be the chief Scope and Purport of the Words. In fpeaking to them, I fhall endeavour thefe Three Things.

1. To explain the Duty of Reconciliation with our Neighbour.

2. To confider the Rank here affigned it, being made preferable to the Offering of our Gift upon the Altar.

3. To make Application of this Doctrine towards the Rectifying the Opinions, and amending the Manners of Men.

I. First then, I am to explain the Duty of Reconciliation. It fuppofes fome Antecedent Offence, or Occafion of Offence, which we are aware of; it is not expreffed whether this Offence was given by us, or by our Neighbour, or whether it was occafioned by the Imprudence or Wickedness of a third Perfon ; but whatever way it was occafioned, the Duty is enjoined upon every one of us, to endeavour to remove it ; and to be reconciled to our Brother. In general then, by the Duty here enjoined, we are not, as the Way of the World is, to ftand upon the Point of Honour, as they call it; which requires that the injuring Party should make the firft Motion towards Reconciliation. In ftrict Justice indeed it ought to be fo; but the more perfect Law of Charity requires both Parties to use a Readinefs and Forwardness to this good Work of Reconciliation; and encourages likewise all other Perfons to be good Inftruments in restoring Peace and Friendship, and in making up Differences. This is the Duty in general; it includes a great

many

many Particulars under it, for mollifying our Tempers, and as neceffary Prerequifites for removing all Obstructions of Peace and Reconciliation. It may not be amifs, and it will help us to a more diftinct Apprehenfion of the Duty, to mention fome of the Chief of them.

1. First then, As to the Difpofition of our Minds, we must not be of a cruel or revengeful Temper, but inclinable to pardon and forgive Injuries. I fpeak not of that common Pardon, which even wicked Men pretend to be willing to grant upon their Death-beds to all that have ever injured them. It is an eafie thing to pardon at our Death, when we have taken full Satisfaction in our Life. But the pardoning Temper I fpeak of, is fuch a Temper as feeds not it felf with any Thoughts of Revenge; but for love of Peace, is willing rather to remit fomething of our juft Right, than to run into Quarrels and Divifions. There is nothing more oppofite to this Temper than Pride, and Paffion. Pride is apt to fuggeft, that all Thoughts of receding from any Part of our just right, are dishonourable; that it is below us to make the firft Steps towards Reconciliation; and that it is a fufficient Discharge of our Duty, if when we are humbly sued to for Pardon, and all other reasonable Satisfaction is made us that we can defire, we are then willing to be reconciled. And Paffion, without giving us Time to think, or deliberate what is proper to be done, hurries us into Quarrels and Contentions before we are aware: and by fresh Injuries, feeds the Quarrel, till there is no Choice left to the Adverfary, but to fight it out to the last.

2. But