'my blessing, and no longer concern myself for your welfare ' and prosperity.'

I may add here a few other instances. Our Lord directs his disciples: "And into whatsoever house ye enter, first say, Peace be to this house," Luke x. 5. Our Lord himself, when he came again among his disciples, after his resurrection, saluted them in the like manner. "The same day at evening came Jesus, and stood in the midst, and saith unto them, Peace be unto you, John xx. 19.

The fare"Then Eli said

Such then was the common form of salutation. well wish at parting was much the same. unto Hannah, Go in peace, and the God of Israel grant thee thy petition that thou hast asked of him," 1 Sam. i. 17. So the prophet Elisha says to Naaman, “Go in peace,” 2 Kings v. 19.

It may be here observed, that sometimes the same expression is used by way of farewell, as in the salutation. St. Peter concludes his first epistle: "Peace be with you all that are in Christ Jesus. So it is in our translation: but in the original it is exactly thus: "Peace to you all that are in Christ Jesus." EvaGL, K. λ. And St. Paul, Ειρηνη ύμιν πασι, near the conclusion of his epistle to the Ephesians, ch. vi. 23," Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ.

However, by comparing the salutations at the beginning, and the valedictions at the end, of the epistles, in the New Testament, we seem to learn that it was common to begin with praying that grace and mercy might be to persons: and to conclude with a wish, that the same blessings might be with them; meaning thereby, as I apprehend, that they might remain and abide with him. So Philip. i. 2; the salutation is," Grace be unto you, and peace from God our Father, and the Lord Jesus Christ." The concluding wish or farewell, ch. iv. 23, is: "The grace of our Lord Jesus Christ be with you all." And Col. i. 2, “ Grace be unto you, and peace from God our Father, and the Lord Jesus Christ." The valediction at the end of the epistle is, "Grace be with you."

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Complying with the common forms, our Lord here gives his blessing to the disciples in a like manner, and says, "Peace I leave with you." I wish I wish you all happiness. I 'leave and bequeath it to you; and remember, it is my valedictory blessing.' "My peace I give unto you.' Nor do I only wish, but I actually give and impart hap'piness to you, provided you are desirous of it, and careful

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'to obtain it.' Or, he repeats the same wish, as we sometimes do at parting, saying, “Farewell, farewell :" or, Again and again I wish you all happiness."

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II. Which brings us to the other point to be considered by us; wherein Christ's peace exceeds and surpasses the peace which the world gives.

It may imply these several things. Christ's wish of peace is more sincere, more fervent, more valuable, and more effectual, than that of the world.

1. Christ's wish of peace is more sincere.

Men's wishes of happiness are sometimes formal only, an empty sound, mere words, and nothing else; a compliment performed out of regard to custom and fashion, without any real love, or true desire of the welfare of those who are favoured with it. In this respect, Christ's peace exceeded that of the world. His farewell wish was not without thought and meaning. He was not unconcerned about the welfare of his disciples. Their happiness was not a thing indifferent to him. He truly loved them, and wished them well. As St. John observes at the beginning of the thirteenth chapter of his gospel: "Having loved his own, which were in the world, he loved them to the end." He was continually giving them marks of affection for their welfare; and at this time he was sincere as ever.

2. Christ's wish of peace exceeds that of the world in the fervour and earnestness, as well as in the truth and sincerity of it.

It was not a cold and faint desire of their happiness, but most fervent and earnest. Otherwise he had not now concerned himself about his disciples, when he was so near a time of bitter sufferings.

Indeed Christ's love was very general and extensive. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life," John iii. 16. He gave himself for the life of the world," John vi. 51. In his difficult and important undertaking, and every part of it, he had an eye to the recovery and salvation of all, even of all such as were in darkness and ignorance, sin and misery. And certainly that love is very great and extraordinary, which produceth such effects, and carries through the sorrows of a painful and ignominious death.

In this general and fervent love the disciples had their Bis autem eundem sensum repetit, sicut dicere solemus: Vale, Vale. Grot. in loc.

share. He gave himself for them, as well as for others. But we may suppose, that in the days of his flesh, during his abode on this earth, he had an especial affection and tenderness for those whom he had called to be with him, and who had hearkened to that call. Before he gave them that call, they believed in him, and were disciples in general, and had a respect for him as the expected Messiah. Such an idea they formed of him, founded upon the preaching of John the Baptist, and some discourses with himself, compared with the prophecies of the ancient scriptures.

And now they had been with him a year or two, during the time of his public ministry. They persevered in their faith and profession, and attendance on him, notwithstanding the reflections cast upon him, and upon them for his sake. They were not free from defects and failings, which his all-discerning eye observed, and which he kindly took notice of to them. But they had shown a sincere affection and respect for him, and an ardour for his honour and service, which were very acceptable.

They were become more especially his charge, and were as his family. As such he is now retired with them, and has friendly and intimate conversation with them. And he takes his leave of them, as a parent does of his children, a little before his expected departure out of this world; or as some person, of eminent station and character, may do of his friends and dependents, or others, whom he has treated with special regard.

3. There is still another very remarkable difference to be observed by us. Christ's peace surpasseth that of the world in real excellence and value.

His wish of peace is not only sincere and fervent, but also wise and judicious, not weak and fond, or partial.

What was the peace, which our Lord now gave, and left with his disciples, we may clearly discern from the tenour of all his exhortations and teachings, public and private. He does not wish them the great things of this world, abundance of riches, honour, and splendour; these are not the things which he wishes for them chiefly, and in the first place. He continually cautioned men against setting their affections upon such things, and seeking them as their main happiness. Undoubtedly, he wishes that his friends and followers may fare well, and meet with a kind and friendly reception among men, and obtain other advantages and comforts, so far as they can be secured in the way of integrity and strict virtue, and without abating the ardour of

their zeal for the honour of God, and the interest of true religion in all its branches. But he first of all desires, that they may do well, and in the next place only, that they may fare well.

In this respect the peace of Christ differs very much from the peace of the world, and the men of it. The peace, which they usually wish for those whom they love best, is made up of all the ingredients of a worldly felicity. They set a great value upon such things themselves. And therefore, when their love of others is sincere and warm, they are very apt earnestly to desire abundance of worldly goods for them.

But that is not true wisdom. Solomon said of old: "Fear God and keep his commandments. For this is the whole" duty and interest" of man," Eccl. xii. 13. Our Lord proceeds upon the same plan, only farther improved. As he says in this context, ver. 21," He that hath my commandments, and keepeth them, he it is that loveth me. And he that loveth me, shall be loved of my Father. And I will love him, and will manifest myself to him." His precepts are very sublime and spiritual, requiring purity of heart and life. His blessings and promises are suitable, even heavenly and eternal. And the desires and pursuits of his disciples and followers should be answerable. "My sheep hear my voice. And I know them, and they follow And I give unto them eternal life, and they shall never perish. Neither shall any man pluck them out of my hands," John x. 27, 28.

me.

This blessing our Lord now gives to his disciples. This peace he leaves with them, and wishes, and recommends it to them to take care that they fail not of it, and fall not short of the everlasting rest which remains for God's people. And if they act thus, all other things needful and convenient will be added.

Then they will have peace with God. God will not be an enemy to them, but will love and approve of them. And they will have a comfortable persuasion of his favour and acceptance. If they seek the kingdom of heaven, and its righteousness, in the first place, they will never contract such friendship with this world, as would produce enmity with God.

Then they will have peace in their own minds. They will not easily do any thing, for which their own hearts should afterwards reproach them; but will so act, as to enjoy a happy serenity and composure of mind.

They will be also free from tormenting, ambitious pursuits of the great things of this world; and will have satisfaction and contentment in every condition.

Says our Lord: "And ye now therefore have sorrow. But I will see you again, and your heart shall rejoice. And your joy no man taketh from you," John xvi. 22. This is a great advantage of the peace of religion, the peace which our Lord gives, that it is durable. It is not to be broken in upon, and carried away, by every flood of affliction. It is not fleeting and inconstant, like worldly peace and joy, depending upon advantages, passing and fading. But it resembles the rock upon which it is built, the hope of everlasting life, which God has promised to them that love him, and keep his commandments. The earnest desire and steady pursuit of that, above all things else, must produce great and constant peace. For whatever we lose, this great blessing is sure, if we do not forfeit it by wilful disobedience and transgression.

This is a blessed peace. St. Paul speaks of the peace of God, as “passing all understanding," Philip. iv. 7. It includes advantages, not easy to be apprehended by such as have had no experience of it.

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There is a passage of a Gentile philosopher, who lived in the Roman empire, soon after the rise of the christian religion, whose study, as is supposed, was not so much the contemplation of the works of nature, as the rules of virtue, and who aimed to cultivate the manners of men. You b perceive, says he, that the emperor gives you great peace, inasmuch as there are no longer wars and fightings, rob'beries and piracies, and you may travel safely from the 6 east to the west. But can he give you peace from fevers, 'from shipwreck, from fire, from earthquakes, from thun'der? Can he give you peace from ambition? No, he cannot. From grief? No, he cannot. From envy? No, not from any such things. But the doctrine of the philosophers promises you peace from these also. And what says 'it? Oye men, if ye will hearken to me, then wherever 'you are, and whatever you are doing, you shall not be 'sad, you shall not be angry, you shall be free from tumul'tuous passions. He who has this peace, not proclaimed by Caesar, (for how should he proclaim such peace?) but proclaimed by God, according to reason; he, I say, who has this peace, is he not happy? Has he not wherewith •he may be satisfied?'

So that Greek philosopher. And indeed this is great b Arrian. Epict. 1. 3. cap. 13.