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The Application,

Now the Practical Ufe I would make of what hath been difcourfed, is, that we would ferioufly reflect upon the Wifdom, and Goodnefs of our Saviour Chrift, in delivering this Precept to Mankind, which so apparently contributes to their prefentHappiness in this World.

Indeed the whole Syftem of Chriftianity, the Myfteries, the Doctrines, the Duties, the Promifes, the Miracles, and all thofe unconteftable Proofs, which attended its firft Delivery and Conveyance, downward to this very Age, were defigned, and they do effectually fecure our Future, and eternal Salvation. But this Commandment was delivered by our Saviour Chrift, to establish our prefent Peace and Happiness in this World.

And was it conscientiously observed by Chriftians, what a convenient Habitation would this World be, for a few Years Travel through it; and after the Expiration of them, what a plain and direct, what an eafy, and pleasant Paffage would lie open before us, from an imperfect State of Peace and Charity, to those blissful Manfions of pure and unmixt Love; where Joy, and Praife, and Glory, Triumph, in their utmost Perfection, to eternal Ages? If this Precept had its full Weight and Force, then would the Antient Prophecies be in a very good Sense fulfilled; and the Mouths of Infidels ftopped. When Ephraim fhall not envy Fudab, nor Judab [4.11.13. vex Ephraim; when they shall fit, every Man under bis Vine, and Fig-tree, and none hall make Lev. 26.6. them afraid.

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Then

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Then would the Spirit of the Lord cause Publick Wars to ceafe in all the World; Nation would not rife up against Nation, but Peace would be within their Walls, and Profperity within their Palaces; Then would the Spirit of Charity revive, and lift up its drooping Head; and by its natural Loveliness, and Primitive Energy, put an End to those Inteftine Quarrels and Animofities; thofe Religious Heats and Difcords, which exafperate the Tempers of Friend against Friend, Neighbour against Neighbour, Chriftian against Christian, to the great Dishonour of our Holy Religion, and the apparent Difadvantage of Chriftian Peace and Piety.

And do thou, O God, who haft taught us, that all our Doings, without Charity, are nothing worth; fend thy Holy Ghoft, and pour into our Hearts, that most excellent Gift of Charity, That we may love thee, the Lord our God, with all our Heart, with all our Soul, and with all our Mind, and our Neighbour as our felves; to the Honour of thy Son's Religion, and the eternal Comfort, and Salvation of our own Souls. Amen.

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SERMON IV.

The Nature of Chriftian Reconciliation.

St. M AT T H. CHAP. V. Verses 23. 24.
Therefore, 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.

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HIS, and the two following Chapters, contain that excellent Difcourfe of our Bleffed Saviour, commonly called his Sermon upon the Mount, which he spoke to his Difciples in the Audience of the People; wherein he pursues the Method obferved by the Philofophers

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lofophers in the Heathen World; and begins with the Nature and Defcription of Bleffednefs, the great End of all Philofophy and Religion, only with this Difference; that whereas they placed Bleffedness moftly in the Conveniency and Suitableness of Things to this prefent Life, in a Freedom from Care, Sorrow, and Want; he contrariwife, makes it to confift in Meeknefs and Poverty of Spirit, in Purity, Humility, and Mourning, in Mercifulness, Peace-making, and Perfecution for Righteoufnefs Sake.

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From thence, by particular Application, he addresses himself to the Difciples, who were to be the Preachers of these new Doctrines: and the visible Examples of them to others. Ye are the Salt of the Earth. The Light of the World: A City fet upon a Hill: A Candle put into a Candlestick, that giveth Light unto all that are in the House, and so on to the 21ft Verfe, where 'tis eafy to obferve, that from thence he directs his Difcourfe, not to the Disciples only, but to all that were prefent, and defirous to embrace his Religion,

The first Precept he delivers unto them, is levelled against thofe very prevailing and cuftomary Vices of Men, viz. Caufelefs Anger, and Immoderate Paffion; deriding and Infulting over one another's Infirmities; Scornful, Abufive, and provoking Language. Te have beard, that it was faid by them of Old Time, Thou shalt not kill. But I fay unto you, that wbofoever is angry with his Brother without a Caufe,

a Caufe, fhall be in danger of the fudgment. And whosoever shall fay to his Brother, Raça, i. e. Empty or Witlefs, fhall be in danger of the Council. But whofoever shall fay, thou Fool, fhall be in danger of Hell Fire. And then as a very proper and cautionary Inference, he fubjoins the Text. Therefore if thou bring thy Gift to the Altar, &c.

If thou bring thy Gift to the Altar] by which Expreffion, fome underftand those free and voluntary Oblations, which Devout and Welldifpofed Men dedicate to the Honour of God, out of a very Sincere and Religious Intention. Such for Inftance are, fervent Prayers, folemn Fafting, ferious Vows, Alms-deeds, Works of publick Beneficence, and Liberality, Sacrifices, doubtlefs very acceptable unto, and wherewith God is well pleased. Others interpret them by way of Prolepfis, and Anticipation; as if our Saviour referred therein to the Holy Sacrament (the great Chriftian Propitiation) afterwards to be inftituted by him, in Remembrance of the Virtues of his Life, and the Merit of his Death, of which this folemn Agreement and Reconciliation of Chriffians, was to be a peculiar and facred Rite.

Leave there thy Gift before the Altar, and gothy Way; first be reconciled to thy Brother,] i.e. if at any time thou haft refolved to bring thy Offering, and Attonement to God's Altar, and findeft within thee fome fecret Indifpofition; in fuch a Cafe, defer thy Oblation a while, rather fufpend the Performance of that Religious

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