works, in the hope and expectation of a heavenly inheritance, in contentment, peace and comfort of mind now, and at length in glory, the perfection of holiness and happiness.

IV. It may be now fitly inquired by us: How does Christ's poverty conduce to our riches? It does so many ways.

For by Christ's living in this world in a mean condition, we have better assurance of the reality of his miraculous works, and consequently of the truth of his doctrine, than otherwise we should have had. The evidence of them is now much more clear and credible, than it would have been if he had lived in splendor, and had enjoyed external power and authority. For in that case it might have been suspected, that some were disposed to ascribe great works to him without sufficient ground and reason. But now there is no pretence for such a suspicion.

As a teacher of the principles of true religion, a low and mean condition was on many accounts preferable, and more likely to subserve the great ends which he had in view. And therefore he submitted to it, and even chose it.

Hereby he has been a pattern of all virtues, especially the most difficult. In a word, he has given an example of virtue, suited to the afflicted, tempted state and condition which we are in.

They of low rank are a large part of mankind. He has set a pattern of the virtues suited to their condition-meekness, patience, resignation to the will of God, trust in Divine Providence. Hereby also men of higher rank are instructed to be thankful and useful in their stations. Moreover moderation for all earthly things is a disposition necessary even for the richest and the greatest. And they ought to be prepared for poverty, and every kind of abasement; forasmuch as no condition in this world is set above a liableness to the most surprising changes and vicissitudes.

V. One thing more, which we are led to observe, is "the grace of our Lord Jesus Christ:" his goodness, his benevolence, his munificence in " becoming poor," that others "might be rich."

Ye know this, says the apostle. The Corinthians, and other christians at that time, had been acquainted with it by those who had preached the gospel to them. We know it likewise from the history of our Lord's life, recorded in the gospels, and from the enlargements upon the subject of the love of Christ, which we find in the epistles of his apostles.

We may know it also by the conviction we have of the great difference between wealth and poverty, the advantages of the one, and the disadvantages and inconveniences of the other; the respect and homage paid to the one, the contempt and neglect which are often the portion of the other. We know it by observing how seldom respect and esteem can be secured by the most exalted virtue, and the most useful services of men of low condition. And we see what opposition our Lord met with, what contradictions he endured in the course of his ministry; which might have been prevented if he had been in power and authority; if he had not chosen to be in this world, and among his disciples, as one that serveth, and to maintain this character to the end, and lay down his life for his sheep, even those of the people of Israel, and for those who were not of that fold, but were afar off among the Gentiles.

VI. APPLICATION. Let me now add a word or two by way of application.

1. We are all here furnished with a powerful motive to condescension, meekness, forbearance, and every virtue conducive to the welfare of our fellow creatures. "We know the grace of our Lord Jesus Christ." We need not therefore to have frequent and earnest admonitions to works of kindness. We have always at hand a consideration that may make us ready of ourselves to every good work, as occasions offer.

2. Let then every rational, every unprejudiced, and welldisposed mind, give honour and praise to the Lord Jesus Christ. What, and who is he, to whom Jesus does not appear amiable in his words, in his works, and in the whole of his conduct? Is generosity amiable in others? Why not in Jesus, who has given the most extraordinary and unexceptionable proofs of that great virtue?

By his grace in becoming poor, we have been made rich. For to what else, or to whom, so much as to him, do we Owe our just sentiments in religion, or any measure of virtue which we have attained? To whom are we so much indebted as to him, for the comfort of our minds, for support under afflictions, and for a well grounded hope of eternal life?

We may owe something to reason. We also owe a great deal to revelation, especially to the revelation of the gospel of Jesus Christ, which he taught in a mean condition, and confirmed by his willing and patient death. We are indebted to the faith of Abraham, the self-denial of Moses, and to all the noble exploits of others who have been ani

mated by the principles of true religion. We are indebted to the devout and elegant compositions of King David, and the wise observations of his son Solomon, who also was king in Jerusalem, and long reigned in great splendour. But we owe a great deal more to Jesus Christ, who was crucified, and afterwards rose from the dead.

When all the maxims of mere philosophy never proceeded so far as to make one province or city of philosophers; when the law of Moses, with a magnificent temple, and a well endowed priesthood, could scarcely keep one single nation steady in the worship of the true God, or from falling into all the abominations of the grossest idolatry; in a short time after the preaching of the cross of Christ, multitudes of people turned from idols to serve the living and true God: and many societies of men, professing the principles of true religion, were formed and planted in distant parts of the world; till many of the kingdoms of the earth became the kingdoms of our God, and his Christ.

Some have been apt to raise disputes concerning the powers and interests of reason and revelation, which might have been reconciled. Applicable here seems to be the wise answer, which our Lord gave to an ensnaring question. "Render," says he, "to Cæsar, the things that are Cæsar's, and to God the things which are God's." In like manner, render to reason the things that are reason's, and to revelation the things that belong to it.

That it is very much owing to revelation, that true religion has been kept up in the world, appears from the deplorable ignorance of those who have not had that advantage. How much we owe to the christian revelation, may be concluded from the swift progress of the principles of true religion, upon the preaching of Christ's apostles. "Where is the wise? where is the scribe? where is the disputer of this world? Has not God made foolish the wisdom of this world?" that is, does not all that wisdom now appear very contemptible, as to its influence, when compared with the effect of the preaching of the gospel of Christ? Indeed, it is he to whom we are indebted for all this riches. By the preaching of his gospel we have been brought to the knowledge of the law and the prophets, and have learned the right exercise of our reason.

SERMON XXVII.

CHRIST'S FAREWELL WISH OF PEACE TO HIS DISCIPLES.

Peace I leave with you. My peace I give unto you. Not as the world gives, give I unto you. John xiv. 27.

THE text contains our Lord's valedictory blessing, which he leaves with his disciples. And I now consider it as preparatory to a discourse on the apostolical benediction at the end of the second epistle to the Corinthians; hoping that an explication of this text may lead us to the right meaning of the other.

1. I shall first show, how we are to understand these words: "Peace I leave with you. My peace I give unto you."

II. And then, wherein Christ's peace exceeds and surpasses "the peace which the world gives."

I. I would endeavour to show, how we are to understand these words: "Peace I leave with you. My peace I give unto you."

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The word "peace" is used in various senses. A very common meaning of the word in our language, and often found likewise in scripture, is that of general quiet and tranquillity, in opposition to public war; or for private friendship and agreement, in opposition to strife and contention among particular persons. "There is," says Solomon, a time of peace, and a time of war," Eccl. iii. 8. "He maketh peace in thy borders," Ps. cxlvii. 14. Where it denotes public and general quiet and tranquillity. In many other places it signifies private friendship and agreement, in opposition to strife and contention. Our Lord directs his disciples: "Have peace one with another," Mark ix. 50. And St. Paul says, 2 Cor. xii. 11, "Be of one mind, live in peace." And Rom. xii. 18, "If it be possible, as much as in you lies, live peaceably with all men."

Peace is sometimes equivalent to comfort and satisfaction of mind. Isa. xxvi. 3," Thou wilt keep him in perfect peace, whose mind is stayed upon thee." Luke ii. 29, "Now lettest thou thy servant depart in peace." So the word seems to be taken, Ps. cxix. 65, "Great peace have they that love thy law, and nothing shall offend them." Prov. iii. 17, It is said of wisdom or religion: "Her ways

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are ways of pleasantness, and all her paths are peace.' John xvi. 33," These things have I spoken unto you, that in me ye might have peace. In the world ye will have tribulation." Rom. xv. 13, "Now the God of peace fill you with all joy and peace," or all comfort and satisfaction. of mind," in believing."

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In the eastern languages peace is oftentimes the same as happiness or prosperity. Ps. cxxii. 6, 7, " Pray for the peace of Jerusalem. They shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces." And when the Jews were going captives into Babylon, they were required to pray for the peace of the city where they dwelt. By which undoubtedly is to be understood prosperity in general: not only tranquillity, or freedom from foreign wars, and intestine seditions and commotions, but likewise plenty of all good things, and freedom from calamitous circumstances of every kind. Isa. xlviii. 18, "O that thou hadst hearkened to my commandments. Then had thy peace been as a river;" that is, then thy wealth and prosperity would have been very great and remarkable.

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This being a common sense of the word among the eastern people, wishing peace was a very usual form of salutation with them. In this manner David sent his salutations or compliments to Nabal, by his servants: "Thus shall ye say to him, Peace be unto thee, and peace be to thy house, and peace be unto all that thou hast," 1 Sam. xxv. 6. It is said of Joseph's brethren, that "they hated him, and could not speak peaceably unto him,' xxxvii. 4. In the original it is: "They could not say peace to him:" that is, when they met him, they could not persuade themselves to salute him, or say, "peace be unto thee." Such grudging and envy were in their minds. This form of salutation was used by superiors to inferiors, and likewise by inferiors to the greatest. Ezra iv. 17, "Then sent the king an answer unto Rehum the chancellor, and to Shimshi, the scribe,and to the rest of their companions beyond the river,-Peace: and at such a time." And Ezra v. 7, "The copy of the letter of Tatnai the governor, on this side the river-They sent a letter to Darius the king, wherein it was written: Unto Darius the king, all peace."

God himself is represented as adopting this manner of expression. Jer. xvi. 5, " For I have taken away my peace from this people, saith the Lord, even loving-kindness and mercies." As if he had said: I now withdraw from you