Thirdly, Peace with God, that his Sovereign Majefty, whom we have affronted and offended by our Sins, is now at Peace with us, and reconciled to us.

In each of these three Senfes, may this Peace be understood, which these heavenly Heralds proclaim External, Internal, and Eternal Peace: Peace on Earth i. e. Peace to the Inhabitants of the Earth, Peace with one another, Peace in themfelves, and Peace with God: And all these procured and promoted by the Birth of Chrift: For Chrift was fent into the World under a twofold as, or Habitude:

Ift. As a Minifter.
2dly. As a Mediator.

As he is a Minifter of Peace, fo he promotes it between Men: And as he is the Mediator of Peace, fo he procures it between God and Men: And as he is both a Minister and a Mediator, fo he effects it between Man and himfelf, and fills the Soul with Joy and Peace in believing.

It is the First of these that I intend to treat of, and which indeed I judge to be most especially meant in the Text; for the Two latter, viz. Peace with God, and Dd 4 Peace

Peace in our own Confciences, feem to appertain to the laft Clause of this heavenly Anthem; The One being the fame with God's Good-will towards us; the Other being its Effect, and Confequent, upon the comfortable Sense of it in our own Breafts.

Chrift's Coming into the World therefore, tends to the Promoting of Peace in it between Man and Man. We find in the Records of History, that about the Time of our Saviour's Birth, Janus's Temple was fhut up, and that there was an univerfal Peace throughout the World. And Florus, fpeaking of thofe Times, relates, that Continna totius Humani generis, aut Pax erat, aut Pactio: "That there was either a Peace, or "Truce, among all Mankind." And indeed, it was but fit that Wars fhould cease, when the Prince of Peace was born. The Divine Wisdom fo difpofed of Humane Affairs, that He, who was not to - ftrive, nor cry, nor cause his Voice to be heard in the Streets, fhould then come into the World, when it was ferene, and enjoyed Halcion Days; when there were no Strifes, nor Wars, nor confused Noifes, nor Garments rollid in Blood. The yery Name of Peace is sweet, and lovely: It is the Calm of the World, the Smile of Nature, the Harmony of Things, a gentle

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and melodious Air ftruck from well-tun'd Affairs. A Bleffing fo excellent and amiable, that in this World there is but one preferable before it, and that is, Holinefs, And certainly, great Glory doth dwell in that Land, where these two Sifter-Bleffings, Righteanfness and Peace, do meet and kifs each other, as the Pfalmift fpeaks, Pfal. 85.9, 10, I know, that there are hot and turbulent Spirits enough Abroad, that are apt to fufpect whatfoever is fpoken on the Behalf of Peace, to be to the Difad vantage of Holiness: And perhaps fome Mens Zeal may be fuch a touchy and froward Thing, that though an Angel from Heaven, yea an innumerable Multitude of them proclaim it; yet they cannot believe there may be Glory to God in the Highest, whilft there is Peace on Earth.

Indeed, if Peace and Sanctity were incompatible, or if any unhappy Circumftances fhould compel us to redeem the one, at the Price of the other; we ought rather to follow Righteousness thorough Thorns and Briars, than Peace in its fmootheft Way ftrewed with Rofes. But there is no fuch Inconsistency between them: For certainly, that God who hath commanded us to follow both Peace and Holiness, Heb. 12.14. fuppofeth that they themselves may well go together. We

may

may well fufpect that Zeal to be but an unclean Bird of Prey, that delights to quarry upon the Dove; and thofe erratick Lights which make the Vulgar gaze, and the 'Wife fear, to be but glaring Comets, whose bloody Afpects, and Excentrick irregular Motions, threaten nothing but Wars, Ruin, and Defolations. Righteousness doth not oblige us, as foon as anyThing is pass'd contrary to our prefent Judgments and Perswasions, nay suppose it be contrary to the Truth alfo, ftrait to furbish our Weapons, found an Alarm, and to kill others in Defence of that Cause for which we our felves rather ought to die. This is not to part with Peace for Righte-oufnefs; but to facrifice both Peace and Righteoufnefs, to Injustice and Violence. The Caufe of God, of Piety and Religion, may frequently engage us to forego our own Peace, as Sufferers and Martyrs; but never to disturb the publick Peace of our Country, as Fighters and Warriours.

Now this publick and civil Peace is mightily promoted, by Chrift's Coming into the World as a Minifter: For fince the Work and Office of a Minifter is to teach both by Doctrine and Example, Chrift hath both Ways, as a perfect Minifter of Peace, taught us to follow Peace with all Men. For

First, All the Precepts of his Doctrine do directly tend to the establishing of Peace among Men. There are but two Things that can be fuppofed to violate Peace:

1ft. Doing Wrong unto others.

2dly. Revenging of Wrongs done. unto us by others. And both these, the Doctrine of Chrift doth ftrictly prohibit.

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First, Chriftianity teacheth us, not to offer any Injury unto others. It obligeth us to the ftrictest Rules of Justice and Equity and whatsoever is not cor3 refpondent with the most rigid Obfervation of thefe, it utterly forbids and condemns. Our Saviour hath fix'd and feal'd the great Standard of all natural Righteousness Matth. 7. 12. What foever ye would that Men fhould do unto you, do ye even fo to them; and frequently preffeth that brief Summary of the Second Table; Thon fhalt love thy Neighbour as thy felf. Certainly, there can no Place be left for Wrongs and Injuftice, where our Love sto our felves is made the Meafure of our Love to others, and the Care of our own Welfare, the very Model and Pattern of our Care for theirs

Neither doth Chriftianity reftrain only the outward violent Acts of Injustice and

Rapine;