to differ with them about them; or if we do, we should do it in a pleasant, civil Way, that will give no Offence. And this leads me to say fomething of the Manner too of venting our own Opinions, especially if they differ from those of other Men: namely, that it be in an humble, Modeft, Courteous and Submiffive Manner; not with an Air of Pofitiveness, Paffion, Want of Refpect, or Affectation of Superiority, or Afcendency: far lefs with Satyrical, Scornful or Reproaching Language or Behaviour. So much for the Defcription of this Duty of Reconciliation, or the Qualities of a reconcileable Temper.

II. The Second Thing I propofed, was to confider the Rank here affigned to this Duty; where we find it exprefly preferred to the Offering the Gift upon the Altar. If thou bring thy Gift to the Altar, and there remembreft that thy Brother bath ought against thee; leave there thy Gift before the Altar, and go thy Way, first be reconciled to thy Brother, and then come and offer thy Gift. It is most probable that our Saviour meant this Literally concerning the Free-will Offerings which the People were taught to offer unto God; and that he defigned by this Doctrine to guard his Difciples against a current Opinion of the Scribes and Pharifees, which was, that the Gifts and Sacrifices brought to the Temple, were fufficient to expiate for all Offences which did not require Restitution, or were not to be punished by the Judge; and that without Amendment of Life, In Oppofition to this dangerous Doctrine, we are here taught, that no Sacrifice or other Worship could be acceptable to God without Justice and Charity, and a Mind reconciled to our Brother.

This is the Defign of the Doctrine; but for removing the literal Difficulties in it; firft, how we are to apprehend that the Reconciliation with the Brother could be fo quickly dispatched, as that the Gift or Sacrifice being already brought to the Altar, yet the Offering it up could be delayed fo long, till the Bufinefs was made up? In answer to this we are told, that it was cuftomary with the Jews, who lived at fome Distance from Jerufalem, to referve their Oblations till the next Feaft, at which they were obliged to attend, and then to offer them; fo that in that Cafe they might comply with this Precept. But because the Precept Ipeaks of the Gifts being already at the Altar, I fee not how this will folve the Difficulty; and therefore I take it to be more a figurative, than literal Expreffion, and to be only a serious and vehement Sort of Affeveration of the Neceffity of being in Charity with our Neighbour, before God will accept any of our more immediate Services to himself. And for confirming this Senfe, let us confider,

1. That in feveral other Texts of Scripture, we are taught this fame Doctrine, that the most immediate Services performed to God, without true Charity in the Heart, are utterly difregarded by him. Solomon fays, He that turneth away his Ear from bearing the Law, even his Prayer Jhall be abomination, Prov. xxviii. 9. And our Saviour fays exprefly, that if we forgive not Men their Trefpaffes, neither will our heavenly Father forgive our Trefpaffes, Mat. vi. 15. And how often are we taught, that Mercy is better than Sacrifice? Meaning by Sacrifice all external Worfhip. And this my Text, the Ancients generalVOL. II.

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ly applied to the Preparation for the Holy Sacrament of the Lord's Supper; and they judged it abfolutely neceffary that we fhould be reconciled with our Adversaries, at least, as St Paul fays, Rom. xii. 18. if it be poffible, and as much as lieth in us, before we prefume to receive it.

2. Let us confider, that Reafon is confonant to Scripture in this Bufinefs; not that the Duties of the Second Table are in themselves of greater Worth and Dignity than those of the firft; but that it is impoffible to discharge the Duties of the firft Table without Love and Charity in our Heart; and that we cannot have Love in our Hearts to God, if we entertain Malice against our Neighbour. And befides, to what use are those Devotions? Do we think to call in God's Affiftance towards the Promotion of our malicious Designs and Purpofes? Would it not be a Thing highly Difhonourable to Almighty God, to make him a Party in any wicked, malicious Defigns? Charity then is abfolutely neceffary, I do not fay preferable to Piety; but as a neceffary Difpofition of Heart, in order to Piety. For where there is no Charity, there can be no true Piety; and therefore the Question is not fo much which is preferable, for they are Twins, that live and die together; and that Piety which is without Charity, is nothing but rank Hypocrifie.

III. I should now proceed to what I propofed in the laft Place; namely, to make Application of this Doctrine, towards rectifying our Opinions, and mending our Manners,

But

But I must be fhort upon it, because of your

Time.

1. First then, This Doctrine concerning the Neceffity of Reconciliation with our Neighbour, and the Preference of it to the Works of Piety without it, may teach us the Danger of those uncharitable Sects, which, pretending to great Piety and Devotion, hate all others befides their own fmall Party, and condemn them as Reprobates. It is strange, there is not the smallest pitifulleft Sect that starts up, but they are prefently out of Charity with all the reft of the World, and limit the Spirit and Grace of God to their own Party. They may brag of their Devotion as much as they pleafe, and pretend to be never fo fpiritual; we fee from my Text, what fort of Spirit it is that begins and lays the Foun dation, in the uncharitable Condemnation of all others. This is an old Device of the grand Adverfary, to multiply Parties and Factions; and to ftartle poor ignorant People, as if the World had been led on in Error all along till their New Lights fprung up, to bring them out of Darkness. If the Defign were only to rouse the World out of their Inconfideration, and to call loudly for Repentance and Amendment of Life, or to ftir up People to greater Ardours of Devotion, or to call them more inwards to a good Government of their own Hearts and Thoughts, and confequently of their Words and Actions; they should not need for this to leave the Church, or cry down the Ministry and Sacraments, and all the ufual Means of Grace; like a Man, who finding

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finding the Houfe dirty, instead of sweeping it, crys out, that there is no other Way but to fet it on Fire and burn it, and then build up a new one. Such mad. Reformers will never be fatisfied. They think themselves the only Wife Men, and that they could govern the Church better without Paftors and Outward Ordinances, and a written Word. But though our Labours, alas! have not the Success which we defire, and might expect, if they will but go into any Country where there is no fettled Miniftry, and compare the Lives of the People with any other Country where there is a fettled Ministry; they may quickly fee the Difference. And to compleat the Comparison, let them enquire particularly among the People of any Country, whether they who wait on the Word and Sacraments, or they who turn their Backs upon them, live the best Lives; and they may quickly be convinced, that it is not the too diligent but the too negligent attending on the Ordinances, the Word and Sacraments, that occafions fo great Abounding of Vice and Immorality; and fo little of the true Practice of Piety.

2. This Doctrine may fhew us the right Preparation of Mind for Acts of Worship and Devotion. That noble Grace of Love and Charity doth not only ftir us up to all the Duties we owe to our Neighbour, but likewife qualifies us for drawing near to God in the more immediate Duties of his Worship and Service. There is nothing doth more indifpofe us for Prayer, than the Anger occa