fion, but of Peace, as in all the Churches of the Saints: In the Churches of Chrift, fome have greater and fome leffer Gifts; fome have larger and others fmaller measures of Grace: which Variety truly fubferves the Interest of the whole, as does the just distinction of Publick Officers and Private Members. Now the Union and Peace which the Text recommends, is not intended to destroy this Distinction and Order. There is an admirable Union in the natural Body, wherein the Eye is ferviceable to the Ear, the Ear to the Eye, the Hand to the Foot, the Foot to the Hand, without invading each others Offices. Care indeed ought to be taken, that the Privileges of the Church may be fecured, and yet that the Power of the Paftor be not infring'd; and when 'tis thus, they mutually ftrengthen and affift each other. Tis the Work of an Elder, not only to feed but to govern. And agreeably hereunto, the Author to the Hebrews gives direction to the governed concerning their deportment and behaviour: Obey them that have the rule over you, Heb. 13.17. and fubmit your felves; for they watch for your Souls, as they that must give an account, that they may do it with Joy, and not with Grief; for that is unprofitable for you. The Government which an Evangelical Paftor is to exercise, must not be defpotick and arbitrary, but the Church must be govern'd with her own confent: 'Tis not a ftately Domination, or imperious Sway, but a ruling by meek Perfuafion, agreeable to the Rules exhibited in Divine Revelation. What tho ordain'd Minifters are called Bishops or Overfeers in the 2 Cor. 1. 147 New Teftament, yet they are not to lord it

over

over the People's Faith, but to act as Helpers of their Joy. And in what facred Society foever there is a strict regard had to the Order and Distinction Chrift hath fix'd in it, there will be mutual Endearments betwixt the Officers and private Members; which will lay a Foundation for a lasting Union. But where the Order of Chrift is inverted, and the Dif tinction he has made betwixt the Officers and People confounded, and both brought upon the fame Level, fuch lie expos'd to all the Miferies of Anarchy; for People then will act as did the Children of Ifrael when without a King: Every Man did that which was right in his own Eyes.

I proceed now to the fecond general Head, which is, to fhew you how reasonable 'tis to purfue fuch a Union and Peace as I have ftated.

1. It will appear to be highly reasonable that we purfue Union and Peace, if we confider what Authority has enjoin'd it: And that is no less than His, who is King of Kings, and Lord of Lords. Now where the Word of a King is, the Wife-Man fays, there is Power. And how great Authority accompanies the Command of him that is Head of all Principalities and Powers, who having always lain in the Bofom of the Father, muft neceflarily be acquainted with his Will? Ob John 15.12. ferve with what Majefty he speaks; This is my Commandment, that you love one another, as I have loved you. At the 17th Verfe alfo, Thefe things I command you, that you love one John 13:34. another. Again, A new Commandment give unto you, that you love one another. This Commandment

+

mandment is not abfolutely new; for we find that to love our Neighbour as our felves, was enjoin'd under the Mofaick Oeconomy, and was indeed a main Precept of the Law of Nature. Yet this Command may be faid to be new, as 'tis enlarg'd both with respect to the Object, (we being oblig'd to love all Men, even our very Enemies) and in regard of the intensenefs thereof; for the Expreffions of our Love must run higher, being requir'd on fome occasions to lay down our Lives for the Brethren. Finally, this Command is not only inculcated. with greater frequency than formerly, but prefs'd upon us from the bright Example of our Bleffed Saviour; which is certainly a new Motive affix'd to this Precept, for which, no doubt, among other things, 'tis call'd a new Command

ment.

Now furely 'tis the most reasonable thing in the world that we should obey the Son of God, and fubmit to his Authority, who has not only made us, but redeem'd us; not only purchas'd us with his Blood, but renew'd us by his Spirit, if we are real Chriftians. And if the Authority of Him who has a right in us by Nature, by Purchase, by Conqueft, and by Contract, will not faften this Precept on our Confciences; I know not what will: efpecially confidering that the time he gave this in charge, was when he was just ready to take his leave of his Difciples, and drew near to the last Scene of his Sufferings and Sorrows, fo that this Command may be look'd on as a part of his last Will and Teftament, and what he pronounc'd as 'twere with his dying Breath. Now as we generally take the ftricteft notice of the words of a dying Friend, how much more should we

be

1

be mov'd by the words of a dying Saviour; one who when he came into this World brought Peace with him, and when he went out of it left Peace behind him!

2

It has been often remark'd, that our Saviour chose to be born in the most quiet and peaceful State of the Roman Empire, when Auguftus, in token of an Univerfal Peace, had fhut up the Myftical Gates of Janus his Temple * And we are inform'd by Divine Revelation, that the Heavenly Choir that fung at our Saviour's Nativity, tun'd their melodious Voices to the soft Airs of Divine Love, and warbled out Peace en Earth, and Good-Will towards Men. And the Bleffed Jefus himself, a little before his exit, bequeaths Peace as his Legacy to his Disciples: Peace I leave with you, my Peace I give unto you. Tho this Peace may principally refer to the great Gofpel-Bleffing of Reconciliation with God; yet there is no doubt but it comprehends alfo the Peace we have been treating of.

nd

But fome may be ready to fay, How is this confiftent with what our Saviour affirms elfewhere, when he declares, He was not come to fend Peace on Earth, but a Sword?

I answer, We are not to understand it as if he spoke of the natural tendency of the Doctrines of his Holy Religion, but of the accidental Event of them thro the malice and perverfenefs of Men. Therefore 'tis obfervable, that in the whole of our Saviour's Conduct he did discountenance every thing that had the ap

The Romans were the most warlike People in the World; fo that in feven Centuries that had elaps'd before the Incarnation of our Saviour, they enjoy'd no more than two years Peace, which makes it the more remarkable that our Saviour should be born in the time of a Univerfal Peace,

pearance

pearance of Ill-Nature and Revenge, and recommended the practice of that Religion which is both pure and peaceable: A Religion that raises the exercises of Love to the highest pitch! It cannot be denied, but that in the Books that were written by the Philofophers of Greece and Rome, there are fome excellent Rules of Morality. Yet the best of those Heathen Moralifts did frequently affirm, That Revenge was fweeter than Life it felf, and did not only allow but recommend the practice of it; affirming, that not to revenge a Wrong, is an Argument of Fear and Sloth, of an unmanly and degenerous Mind: which is directly oppofite, as any thing can be, to the Genius and Spirit of Christianity. For no Inftitution of Life did ever recommend Peace and Charity with fo peculiar a force of Expreffion, and fuch a vehemence of Stile, as the Christian Revelation does. Let us therefore attend to what is requir'd by the Head and Founder of our Religion: But I fay unto you, Love your Enemies, Mat. 5. 44 bless them that curfe you, do good to them that hate you, and pray for them that despitefully use and perfecute you. Now fince we are bound by the Authority of the Son of God to love all Men, even our very Enemies, how much stronger is the Obligation upon us to love all Chriftians, and to follow the things that make for Peace, with all those that are nearly allied to the Prince of Peace?

2. The Reasonableness of following the things that make for Peace, will farther appear, if we confider what Examples there are in Scrip

Ariftotle and Cicero,

ture