of reasonable Nature. For, I pray, Is it not more reafonable to give good Words than Bad; to be more forward to Comfort than to Vex and Torment; to make Peace, rather than to fow Divifion; to lift up, rather than to caft down; to conceal, rather than to expofe Infirmities ? In these, and the like Inftances, what can carry a greater Conviction than that the one is more Excellent than the other? And if fo, if these be the main Things required of us by this Rule, why fhould we complain of it as unreafonable or difficult, or Impracticable?

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2. Another Rule in this Cafe is. That we are not to be governed by our private Will and Opinion, but by the general Reason and Truth of Things. So long as we judge of Injuries by our own Wills and Paffions, there can be no Hopes of Reconciliation; because these mifrepresent and magnify every little Affront, into a heinous and unpardonable Crime. And therefore neceffary it is, that the Reafon and Truth of Things be enquired into, by knowing, indifferent, and difinterested Men. Hence

it

19, that the Wisdom of Nations hath enacted general Laws, and erected publick Courts of Judicature, to hear, examine, and determine Matters of Right and Property; of Queftions and Difputes, which, if left to private Arbitrations of Interested Perfons would be endless and irreconcileable. Hence likewife it is, that to avoid Expence, and Trouble, and Lofs of Cha

rity by a Publick Hearing at Law, Peaceableminded Men are willing to interpofe their good Offices; to give their Advice and Affiftance; and to take upon them the Blessed Work of Reconciliation. Bleffed, I call it, for fo the Saviour of the World has done before me, at the Ninth Verse of this Chapter. A Practice truly Laudable and Christian; and it were much to be wifhed, that when Differences do happen, Men would put them upon this Peaceable, and Chriftian Iffue. For what way more Eafie, more Juft, more Advantagious, to both Parties than this.

1. What Way more eafie, 'Tis many times in the Power of an honest and judicious Neighbour, 10 make a truer Judgment of those Miftakes, and Mifunderftandings, which are generally the Occafions of Contention then our felves, and fo may be a proper Judge to appeal unto, and a happy Inftrument of Peace. By an impartial Reprefentation of Matters; by Smoothing a little the Fierceness and Cruelty of Men's Tempers, by inducing each to mutual Abatements and Condefcentions, they are easily brought, first to a right Understanding, and then to terms of Agreement. For in truth (without a Metaphor) there is much of Fire in the Paffions of Men; take them at the first kindling, and you may eafily fupprefs, and fmother them but fuffer them to break out

into

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into a raging Flame, and they will defie all your Endeavours.

2. What more Juft, than thus to compofe, and reconcile Differences in Matters of Doubt and Controverfy? It is a Piece of Juftice, which every one owes to Juftice, and to himself, to confider impartially, what may be faid on both Sides. For to take up Prejudices, to cherish Difaffections, to efpoufe Quarrels, without ftrictly confidering whether there be a just Ground, or no, argues great Folly, but greater Obftinacy. Befides, can a Man be fuppofed a competent, and equal Judge in his own Caufe; especially, when under the Dominion of Paf on, and exafperated by Revenge? Are we not fenfible how these Things tincture and diftort the Judgments of Men? And therefore when Occafions of Difference happen, 'tis highly ne ceffary, to appeal from Mens private and angry Paffions, to fome more publick and fedate Tribunal and who more fit than those that are Men of experienc'd Knowledge, Moderation, and Probity; who ftand upon much higher Ground, and have a more large and indifferent Profpect of Things? And had Men a truly peaceable, and Gospel Spirit, they would either fit down patiently under leffer Injuries, or take this Chriftian Way of compofing greater. For what Harm, what Difparagement, what Inconvenience, what Difadvantage can there be in this to either Party? Nay 3. Is

3. Is it not the moft Advantagious Way to both? For not to mention the Un-neighbourly Offices, the Ill-turns, the reciprocal Depredations, and Spoils, which fuch Practice towards each other; nor the far greater Expen ces of Law-Suits, and publick Trials, and long Journeys, together with the neglect of other Bufinefs: What a great deal of Vice; and Sin, is hereby happily prevented? Unchriftian Distances, and Alienations of AffeЯtion, implacable Hatreds, and immortal Returns of Recrimination and Slander; Frauds, Briberies, Subornations, Perjuries, with that whole Train of Iniquity, which is the Reproach of Civil Society and the deplorable Scandal of Chriftian Religion. From what has been faid under these two Heads, 'tis eafy to gather what is to be done by contending Parties, in order to Peace and Reconciliation, and how eafy, (where Men are well difpofed) that is to be effected.

And now after all, I wish I could, in the Clofe of this Difcourfe, fo improve and apply what has been faid, as to make it effectual upon the Practice of Men. Certain it is, that it is the great, the particular Law and Duty of Chriftianity; and therefore, 'tis fome Wonder to me, that Men commendably ftrict in other Duties, fhould feem to lay but very little Strefs upon this: They fuffer the Tides of their Paffions, and Malice to run high, and make Little Confcience of being Surly, Uncharitable,

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Litigious, and Revengeful. Now, may I defire fuch to confider with me a little further these few Things.

1. That God prefers this Chriftian, and Charitable Difpofition of Spirit, before the outward Acts of Worship. I will have Mercy, and not facrifice, fays God, and in the Text, it is rather required than voluntary Oblations, which no doubt, are meant by the Gift brought to the Altar. Not that the Discharge of this, which is but a Duty of the Second Table, is to be preferred before Piety towards God, which is the great Duty of the firft; but before the Obfervation of outward Worship, Sacrifices, Oblations, Abftinences, Pennances, and the moft Ceremonious Devotion. And we may obferve, that the Scriptures, both of the Old and New Teftament, are far more frequent and punctual, in ftating the mutual Offices of Juftice and Charity we owe to one another, than in the outward Expreffions of our Devotions towards God. God feldom expoftulates the Want of these, but the Defects of the other fill the Law and the Prophets, and the Gospel too. How often does he exhort Men to fhew the Truth of their Religion, that Faith, and Fear, and Love, they bear to him, rather than in the Acts of Mercy and Juftice, in the most pompous Oblations: And our Saviour pro- Mat. 25. I portions 35. ult.

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