JESUS CHRIST is stiled, the Son of peace; and the dispensation of grace, through him, is called the Gospel of peace. True, on a particular occasion, he told his disciples, that he came not to send peace on earth but a sword: And the history of man, since his appearance, hath fully evinced the prediction. Abusing this glo­rious dispensation of mercy, the wicked [Page 6] and designing, as well as ignorant and misinformed pious men, have made it the source of contention and strife; so that the father hath frequently been found against the son, and the son against the father, in religious contests. But although blind or wicked zeal hath often kindled into the wrath of man, which worketh not the righteousness of God; yet still the native tendency of the Gospel is peace: And it must be perverted and abused before it can engender any other than the spirit of love.

As, under the Redeemer's gentle reign, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, we find Angels celebrate the birth of the Prince of peace, with this seraphic song, Glory to God in the highest, and on earth peace, good will towards men. Not only was he ushered into the world with the song of peace, but, at his departure to the Father, he bequeathed peace, as his last legacy to the disciples whom he had chosen.

The Apostle John, whom the Son of God distinguished as the object of his peculiar affection, has given us the fullest account of the discourses which Christ held with his disciples immediately before his passion. These have ever been reckoned [Page 7] of great importance by all the genuine followers of the Lamb. In the affecting moments of parting, when the Son of man said, hereafter I will not talk much with you, behold him benignly saying, Peace I leave with you, my peace I give unto you.

In discoursing a little from these words, it is proposed, through the blessing and assistance of God, to enquire what is implied in the expressions, Peace I leave with you, my peace I give unto you; and then make some short practical improvement of what may be said.

I. It is proposed to enquire what is implied in the expressions, Peace I leave with you, my peace I give unto you. A very little attention will convince us, that more is implied in the text than in the common parting-salutation, peace be with you. Christ gave not as the world giveth. My peace suggests unto us, that he is the author of it, and that he can freely bestow it as his own. This verse was by no means intended for the Apostles alone. All, who call upon the name of the Lord Jesus, in every place and age, are equally inter­ested in it. Considering the text then as if the great Redeemer had immediately addressed it unto you, we think it implies in it the following things.

[Page 8]1st. Peace I leave with you, my peace I give unto you, implies, that Christ hath procured, for all his people, peace with God. We ought carefully to guard against thinking that God hates any of the works he hath made. God is love. His tender mercies are over all his works. His every creature shares in his bounty, and partakes of his diffusive goodness. But, by the wise and righteous constitution of the govern­ment of the King eternal, immortal, invi­sible, misery necessarily follows transgres­sion. In the language of scripture, this misery is called the wrath of God, and his vengeance. There is no peace to the wicked. Our God is a consuming fire.

When our sins are pardoned, we are said to be reconciled unto God, and to have peace with him. Thus the royal Psalmist says, Thou hast forgiven the iniquity of thy people, thou hast covered all their Sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger towards us to cease. Now it is in consequence of the atonement of Jesus Christ alone that our sins are forgiven. He is our peace. Through this man is preached unto you the forgiveness of sins: and by him all that be­lieve are justified from all things, from [Page 9] which ye could not be justified by the law of Moses. But being justified by faith, we have peace with God, through the Lord Jesus Christ: for there is now no condem­nation to them who are in Christ Jesus, who walk, not after the flesh, but after the spirit. Well, therefore, might Christ say, as in the text, Peace I leave with you. The soul-reviving news of pardon, of reconciliation with God, are still sounded in the Church. The great business of the Gospel ministry is, to testify repentance toward God, and faith toward our Lord Jesus Christ. The tenor of the gospel of Christ is, He that believeth shall be saved: for him hath God exalted to be a prince, and a saviour, for to give repentance to Israel, and forgiveness; of sins.

2d. Peace I leave with you, my peace give unto you, implies, that Christ bestows. on all his people, inward tranquility and peace. It is too notorious to be de­nied, that we are guilty creatures. Guilt necessarily begets fear, and raises in the mind the most tormenting emotions. It is possible, by long habits or wickedness, to have the conscience feared as with a hot iron. But however much temporary ease a person in this situation may feel, he is very far from true peace. The absence of remorse or the freedom from despair, is [Page 10] owing to an unhappy habit, the sinner too easily acquires, of turning off his attention from his true character; and keeping himself from reflecting on the consequences of his conduct. The peace, which the exalted Saviour gives, is very different, and founded on a solid, on an immove­able basis.

Every man, who becomes a disciple of Jesus, must be made, in some considerable degree, to know himself. He must feel that he is guilty, wretched and hateful. The true penitent views his sins accom­panied with their distressful circumstances of aggravation. He sees that the law, which he hath so wantonly broken, is not only righteous, but good and holy. Thus he lothes and abhors himself in dust and ashes. But when his heart is sprinkled from an evil conscience, he feels the bless­edness of the man whose sins are pardoned, whose iniquities are covered, to whom the Lord will not impute sin. A sense of guilt alarms. But when the sinner, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, believes in Jesus Christ. that he may be justified by the faith of Christ and not by the works of the law, he rests on a sure and tried foundation. He believeth on him that justified the ungodly. He fleeth for refuge [Page 11] to lay hold on the hope set before him in the Gospel.

Now he feels that there is none to condemn, but can according to the measure and strength of his faith, adopt the ani­mated language of the Apostle; Who shall lay any thing to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also madeth inter­cession for us. Here is peace which is the peculiar gift of the despised Nazarene. The blood of Jesus cleanseth from all sin. It speaketh peace to the guilty mind. It allays the fever of an upbraiding conscience. It dis­pels the fears of condemnation, and makes us know that God is love. For we have not received the Spirit of bondage again to fear; but we have received the Spirit of adoption whereby we cry, Abba, Father.

It deserves our attention, that, in the verse preceding our text, the Lord mentions the Comforter, which is the Holy Ghost, with­out whose agency no sinner can enter into the Kingdom of God. He shall teach you all things and bring all things to your remem­brance whatsoever I have said unto you. Sin hath set our powers and faculties at vari­ance. The inward part of the ungodly is all confusion and turmoil. It is true one violent [Page 12] passion after another usurps the sway, and, during its imperious reign, overpowers all opposition, and bids defiance to all controul. Yet even in this situation, when all seems to move in one direction, the soul is full of disquiet. But it more frequently happens, that violent propensities and passions urge at once their opposite and irreconciliable claims. Here the man without self-govern­ment is, like a ship which has lost its rudder, driven by furious winds, while the transient gratification of each passion, like the clashing of contending billows, vastly increases the uproar and confusion within.

But, when the divine Comforter reneweth the heart, the unruly propensities, passions and lusts lose their ferocity. Then the mind, recovered to a sense of her immortal dignity, resumes her rightful sway. The inferior appetites are taught to know their proper place. The objects, which kindled ambition, or avarice, or lust, no longer glister in their wonted charms. The opening glories of eternity captivate the Believer's heart. The powers of the world to come sensibly influence him. A new series of activity engages all his faculties and destroys the unworthy contests which formerly rent his heart. May not the Son of God then say, Peace I leave with you, my peace I give unto you, when reason, [Page 13] conscience, inclination, and all our powers lead to the service of God; when the whole man is employed in righteousness, the fruit of which is peace.

3d. Peace I leave with you, my peace I give unto you, implies, that Christians be at peace with one another. The character, which the Apostle gives of them who are without God and without hope in the world, is, that they are hateful, and hating one another. When a man is full of con­fusion within; when the slightest degree of self-examination presents to him a monster, on which he cannot bear to fix his eye, he must be irrascible and unlovely. And, though the fear of encountering the fierce passions of others, which he knows to be as ungovernable as his own, may make him act with caution; yet he cannot be said to be at peace with others who is at enmity with himself.

Christ not only possessed the most undis­turbed tranquillity within himself, but he was at all times actuated by the purest be­nevolence and good will towards all men. The expressions of the text may mean, that he hath left us an example of peace, which it is our duty and interest to imitate. But it implies much more than this.

Christ hath taken away every cause of contention among his followers. Wars and [Page 14] sightings among men come from their lusts, which war against the Spirit. But the lusts of the humble followers of the Lamb are subdued. Pride is another fruitful source of contention and strife: But they, who learn of Jesus Christ, are humble, meek and lowly. They think not of themselves above what they ought to think, but esteem each other better than themselves. Self-conceit hath often inter­rupted the happiness of society.

The great Author and finisher of our faith hath extinguished one of the greatest causes of contention, by giving his followers a certain and fixed standard of wisdom. While every man followed his own crude conceptions, and deemed his own mind the seat of perfection, there was wrangling and disputes without end. Now we can appeal to the law and to the testimony: and we know that, if any man speak not according to them, there is no truth in him. Many hot disputes have, no doubt, been kindled in the Christian world about the meaning of the sacred oracles. All these however are foreign to the system of peace. It appears, but too evidently, that the dispu­tants, equally dissatisfied with scripture, wish to substitute their own modes of expressions, and under these their own conceits, in the room of the word of God. [Page 15] On the other hand the true Christian is satisfied to receive divine truth in the very words which the Holy Ghost teacheth. He holds the unity of the faith in the bond of peace; and finds his time and attention so completely engrossed with regulating his conduct by the word of God, that he hath no leisure for angry cavils with any man.

Mutual neglects and injuries must be expected, in this imperfect state, as the unavoidable concomitants of humanity. The true Christian, like his divine master, is of a meek and forgiving temper. He hath learned, when he is reviled, not to revile again. He owes no man any thing but to love one another. He overcometh evil with good. It is true many, who only come to spy out our liberty in Christ, take upon themselves the venerable name of Christian, while they are utter strangers to this divine temper. But, as these are none of Christ's, we are to expect, no peace in them or from them.

Now, seeing the native tendency of the Gospel of Christ is peace; peace with God, with ourselves and with one another: And, seeing it is impossible to have disputings, strifes and contentions, without relinquish­ing all title to the character of Christians, we see the truth, the meaning, and the [Page 16] propriety of these expressions, Peace I leave with you, my peace I give unto you.

II. And now, my Brethren, as the im­provement of what hath been said, suffer me to exhort you all to seek peace. Every per­son present knows the importance of inward tranquility. There is however no peace to the wicked. If you wish to be in the de­lightful situation that your own consciences condemn you not, seek peace and recon­cillation with God, through Jesus Christ.

This is the true, this is the sole founda­tion of happiness. He, who looks for it from any other quarter, is like a man who builds his house upon the sand.

Peace and reconciliation with God will not only by the foundation of internal tran­quility, but it will lead you to be at peace among yourselves. That christian society may be called a church of God, where the Son of peace dwells. I beseech you therefore, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement.

Mutual forbearance must be the bond of peace among men. O remember that we are all imperfect. We see but in part; we know but in part. Let each of us study to approve ourselves to God through Jesus Christ; and [Page 17] then the only contention, if it be lawful to give it so hard a name, will be who can forbear, who can yield, and who can love the most.

My dearly beloved Brethren, in all pro­bability, we shall meet no more, till we are assembled before the last tribunal. It is im­possible, without emotion, to anticipate this awful scene. For more than three years I have now laboured among you in the Gos­pel ministry. God knows, and you also know, that I have not been able, at all times, to restrain the tears, which involun­tarily force themselves from my eyes, when I figure, only in imagination, you and my­self as taking our respective places at the judgment seat of Christ. I dare not be so bold as to say with the Apostle, I am pure from the blood of all men. How cutting the thought, that perhaps some of you may rise up in judgment against me; and that your blood shall be required at my hand.

O thou compassionate High Priest, who didst shed thy blood for our salvation, who art my Master, who shall be my judge, al­though I cannot say, before thee, that I have declared all the counsel of God; yet I hope to be found of thee as one who never de­signedly shunned to declare any part of his counsels, and whose single aim, though with much imperfection, hath been to pro­mote [Page 18] religion, righteousness and peace in this place, that I might present every man perfect in Christ Jesus.

Allow me, my Brethren, to say, that my fears for myself, however pungent and keen, often give way to my concern for you. It is possible for Ministers to save their own souls, while their hearers, or some of their hearers, are cast out into utter darkness, where there is weeping and gnash­ing of teeth. You know how that we have shewed, and taught, from this sacred place, testifying, both to old and young, both to rich and poor, repentance towards God, and faith toward our Lord Jesus Christ. It is awful to think, that perhaps these pews, which alas! are too often unfilled, may rise up in judgement against their holders, and convict some of you as persons who have judged yourselves unworthy of eternal life.

But, beloved, not the hearers of the law are just before God, but the doers of the law shall be justified▪ At the great day of Christ, he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life ever­lasting. Whosoever doth not righteousness is not of God; neither he that loveth not his brother. These things being so, Oh! how distressful the thought, that I must pro­bably witness, in the great day of accounts, [Page 19] against some of you. If while you were pricked to the heart; if, while conscience, joining issue with the word, impressed you with a deep sense of the necessity of your union with Christ, you stifled the convic­tion, and still hold fast your iniquity, Oh! dream not of escaping with impunity. Take heed how ye hear; for we must all give an account of ourselves unto God. Follow peace with all men, and holiness, without which no man shall see the Lord.

And now, my dear friends, before I take my leave of you, permit me, in this public manner, to return my most sincere and hearty thanks, for the great affection and love with which you have always treated me. Many hasty compositions, and but ill-digested thoughts have been delivered to you. No doubt several youthful indis­cretions have, from time to time, appeared. But, instead of despising my youth, your approbation has been steady and sure; yea, and you also afforded me the flattering, and I will add the supporting, sense of it too.

You no doubt saw, that your approba­tion was only a secondary object, and that your salvation was my constant and uniform aim. This necessarily led me to subjects of correction and reproof, as well as instruc­tion in righteousness. I blush to own, that, on looking over several of these, I find, in [Page 20] many places, an asperity of expression, which, to say the least of it, favours but too much of the wrath of man, that worketh not the righteousness of God. All this notwithstanding, there has been no inter­ruption of the harmony between us. Nay your love to me was, more and more, con­firmed; so that I have served with you in the gospel as a son rather than a stranger. This I have considered as no inconsiderable evidence, that my preaching among you hath not been altogether fruitless. For God is not the Author of confusion but of peace, as in all churches of the saints. Your warm and unremitting kindness has often affec­ted, and sometimes almost overcome me; so I hope I shall be excused for adding, that I will bear you on my heart, while it continues to throb with the alternate emo­tions of grief and joy. And may the peace of God, which passeth all understanding, keep your hearts and minds through Christ Jesus.

While I devoutly pray, that the great Shepherd and Bishop of souls may bestow upon you his best blessings; and particu­larly that he may soon give you another Minister to dispense in my room the Gos­pel of peace; permit me to remind you of the great obligations to gratitude, under which you lie, to the exalted Head of the [Page 21] Church, for the continuance of the life, of the health, and of the usefulness of your present worthy Pastor. It fills me with the sincerest regret to leave a colleague who who has been to me a Father. No com­mendation of mine can add to his praise, which is already in the Church of Christ. Many of you, I trust, are his epistle, writ­ten in your hearts, known and read of all men. I beseech you, therefore, Brethren, to know him who labours among you, and is over you in the Lord, and admo­nishes you; and to esteem him very highly in love for his work's sake. And be at peace among yourselves. And the very God of peace sanctify you wholly: And I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Amen.