Vital Godliness: A Treatise on
Experimental and Practical Piety
CHAPTER 19
Peace
“Peace I leave with you.
My peace I give to you; not as
the world gives, give I to you. Don’t let your heart be troubled, neither let it
be fearful,” (John 14:27).
Peace is the opposite of war, persecution,
temptation, condemnation, alarm, tumult, strife, contention, controversy,
quarreling. In the Scriptures, the word peace relates to several different
things. By nature we are all enemies to God, and by wicked works we evince and
strengthen our aversion to God and holiness. But “being justified by faith, we
have peace with God, through our Lord Jesus Christ,” (Rom. 5:1). By this peace
with God we are freed from condemnation. We are no longer hostile to God, nor he
to us. We no more contend with the Almighty, nor he with us. Christ is our
Surety, our Sacrifice, our Peace. “Thorns grow everywhere, and from all things
below; and from a soul transplanted out of itself—into the root of Jesse, peace
grows everywhere too from Him who is called our Peace, and whom we still find
the more to be so the more entirely we live in him, being dead to the world and
self and all things besides him.”
The repose of the soul in its God and Savior is wonderful.
“You will keep him in perfect peace whose mind is stayed on you; because he
trusts in you,” (Isa. 26:3). This “peace of God passes all understanding,”
(Phil. 4:7). In its basis and in its effects no mortal has adequate conceptions
of its richness as a blessing from God. “When he gives quietness, who then can
make trouble?” said Job, (Job 34:29). And Jesus Christ himself said, “Peace I
leave with you. My peace I give to you; not as the world gives, give I to you.
Don’t let your heart be troubled, neither let it be fearful,” (John 14:27).
Nothing can finally destroy this peace. “Who is he who condemns? It is Christ
who died, yes rather, who was raised from the dead, who is at the right hand of
God, who also makes intercession for us,” (Rom. 8:34).
Peace is one of God’s richest blessings. It is the sum and
beginning of all mercies. It is a pledge that we shall never perish. This
covenant of peace is between God and every soul who flees to Jesus. “The
chastisement of our peace was upon him,” (Isa. 53:5). By Him we have access to
God. We are entitled to call him our Father and our God. God is in Christ
reconciling the world unto himself, not imputing their trespasses unto them.
When God thus pardons and accepts us, every creature in the universe, whose
friendship can do us permanent good, is made to be on our side. The angels
become ministering spirits to aid and befriend us, as God shall commission them.
The stars in their courses no longer fight against us. He has even made a
covenant for his chosen “with the beasts of the field, and with the fowls of
heaven, and with the creeping things of the ground,” (Hosea 2:18). We may
therefore speak boldly to all who have made peace with God by Jesus Christ, and
say, “All things are yours . . . the world, or life, or death, or things
present, or things to come: all are yours; and you are Christ’s, and Christ is
God’s,” (1 Cor. 3:21-23).
Paul seven times uses a phrase nowhere else found in
Scripture. It is this, “The God of peace.” And surely a more striking
delineation of the blessed character of God could not be given in so few words,
unless we except those words of John, “God is love.” Let every man “acquaint
himself with God, and be at peace,” (Job 22:21). So also our Savior is “The
Prince of peace.” In him we have reconciliation with God and all other good
things. He was sent “to guide our feet into the way of peace,” (Luke 1:79). His
“kingdom is not food and drink; but righteousness, and peace, and joy in the
Holy Spirit,” (Rom. 14:17). So “to be spiritually-minded is life and peace,”
(Rom. 8:6). And so also no greater blessing could be asked on others than this:
“Grace be unto you, and peace, from him who is, and who was, and who is to come;
and from the seven spirits which are before his throne; and from Jesus Christ,
who is the faithful Witness, and the First-begotten of the dead, and the Prince
of the kings of the earth,” (Rev. 1:4, 5).
From peace with God through Christ, naturally flows
peace of conscience. This is a
vast treasure. Nothing can compensate the lack of it. Nothing can make us happy
without it. In the angels above, peace of conscience is the fruit of innocence.
In man it is the purchase of a Savior’s blood. We must have our hearts sprinkled
from an evil conscience, else the sting will remain and rankle forever, (Heb.
10:22). Yes, we must have our consciences purged from dead works, or we never
can acceptably serve the living God, (Heb. 9:14). If we are ever to be made
perfect as pertaining to the conscience, it cannot be “without blood,” (Heb.
9:7, 9). The blood of Christ “turns our fears into hopes, and our sorrows into
songs; it settles the agitations of our spirits; it silences troubles in us; it
is a ground of peace to us. That which has been a sweet savor to pacify God,
lacks not a savor to appease our consciences.
The great misery of the wicked is that to them “there is no
peace,” (Isa. 48:22; 57:21). “The way of peace they know not,” (Isa. 59:8;
A third kind of peace is when God disposes our fellow-men to
regard us with so much favor as to let us alone, not to tease, torment,
persecute, or make war upon us, but to think, speak and act in a friendly way
towards us. This is a great blessing, and when it is made sure to us we ought to
give hearty thanks to God for it, for he is its author. “When a man’s ways
please the Lord, he makes even his enemies to be at peace with him,” (Prov.
16:7). Thus for a long time Solomon “had peace on all sides round about him,” (1
Kings 4:24).
It is true that this
peace is not, like other graces—such as faith and love—essential to our piety,
or our happiness. Jesus Christ said, “Think not that I am come to send
peace on earth: I came not to send peace, but a sword,” (Matthew 10:34). And the
effect of true piety under all dispensations has been to provoke the malice of
wicked men, though oftentimes it is restrained by the good providence of God. He
turns men’s hearts wherever he will.
But
the word “peace” is also applied to our habits, pursuits, and dispositions
towards others.
“Follow peace with all men.” Each of the other kinds of
peace is a rich blessing. This is a weighty duty. On this point the Scriptures
are very clear and full. Thus even to Nabal David sent this message: “Peace be
both to you, and peace be to your house, and peace be unto all that you have,”
(1 Sam. 25:6). So Jeremiah sent a letter to all his brethren, captives in
Babylon, saying, “Build you houses, and dwell in them; and plant gardens, and
eat the fruit of them; and seek the peace of the city where I have caused you to
be carried away captive, and pray unto the Lord for it: for in the peace thereof
shall you have peace,” (Jer. 29:5, 7). The circumstances of the people to whom
this message was sent were such that, if anything in the shape of wrong could
have justified revenge, they surely would have been at liberty to seek the ruin
of the city that had dealt so proudly and cruelly with them. But God, by the
mouth of his prophet, condemns all such proceedings, and requires a line of
conduct quite the opposite. The prophet delivers his message in an extreme case,
and yet with the utmost clearness and consistency with other parts of God’s
word.
Paul also says, “Let us follow after the things which make
for peace,” (Rom. 14:19). “God has called us to peace,” (1 Cor. 7:15). “The
fruit of the Spirit is peace,” (Gal. 5:22). “Live in peace,” (2 Cor. 13:11).
“Endeavor to keep the unity of the spirit in the bond of peace,” (Eph. 4:3). He
also commands us to pray for our rulers, “that we may lead a quiet and peaceable
life, in all godliness and honesty,” (1 Tim. 2:2).
The apostle James also says, “But the wisdom that is from
above is first pure, then peaceful, gentle, reasonable, full of mercy and good
fruits, without partiality, and without hypocrisy. Now the fruit of
righteousness is sown in peace by those who make peace,” (
Our blessed Savior also said to his disciples, “Be at peace
one with another,” (Mark 9:50). So that there is not left the shadow of a doubt,
respecting the binding obligation upon
all men to have and to manifest peaceable dispositions at all times. Nor
should we ever forget that the duty is enjoined with great
frequency and
solemnity. We should therefore
address ourselves to this with much seriousness and earnestness. Nor are we at
liberty to limit our endeavors after peace to friendly relations. We must
“follow peace with all men.” We
are not at liberty to confine our efforts in this behalf to a few, and those of
our own circle or party. We must let our endeavors extend to all with whom we
have dealings. “If a stranger sojourns with you in your land, you shall
not vex him,” (Lev. 19:33).
What then is enjoined on us in maintaining peace with our
fellow-men? The answer is, that first, of all
we are bound to entertain peaceable and
friendly thoughts respecting all
men. In the heart is the seat of every virtue. “As a man thinks in his
heart, so is he.” If men be not in their temper and disposition peaceable, it is
certain that they do in their hearts violate the whole spirit of the gospel. Nor
will it be possible for such to make their outward conduct conform to the
scriptural standard. “It is hard to act a part for very long; for where
truth is not in the heart, nature will always be endeavoring to return, and will
peep out and betray herself one time or other.”
Another thing to be done in fulfillment of our duty is, to
speak peaceably. The peace
of neighborhoods is often destroyed by words. “Grievous words stir up anger,”
(Prov. 15:1). “For lack of wood a fire goes out. Without gossip, a quarrel dies
down. As coals are to hot embers, and wood to fire, so is
a contentious man to kindling strife,” (Prov. 26:20, 21). “The words of a
talebearer are as wounds,” (Prov. 18:8). “Render not railing for railing,” (1
Pet. 3:9). Paul warns us against “strifes of words,” (1 Tim. 6:5; 2 Tim. 2:14).
Rash words may have as ill an
effect—as those which are the fruit of a truly malignant design, in destroying
the peace of families and of neighborhoods. “A whisperer separates chief
friends,” (Prov. 16:28); and “an angry man stirs up strife,” (Prov. 29:22).
We cannot therefore be too guarded in our speech. “Death and
life are in the power of the tongue,” (Prov. 18:21). And every prudent man will
pray, “Set a watch, O Lord, before my mouth. Keep watch over the door of my
lips!” (Ps. 141:3).
A godly man has said, Before we allow ourselves to find fault
with any person behind his back, we should ask ourselves three questions:
1. Is it true?
2. Is it kind?
3. Is it necessary?
A little heart-searching, even a little reflection before a
harsh speech, would effectually prevent much misery. John Newton says, “In mixed
conversation, it is a good rule to say nothing, without a just cause—to the
disadvantage of others.” Again, “I was once in a large company, where very
severe things were spoken of Mr. W, when one person seasonably observed—that
though the Lord was pleased to effect conversion and edification by a variety of
means, he had never known anybody convinced of his sin or his error—by what was
said of him behind his back. This was about thirteen years ago, and it has been
on my mind a useful hint ever since.”
Another matter required of us is, to
act
peaceably. “A man that has friends must show himself friendly,”
(Prov. 18:24). And here the Scriptures furnish us both with rules and with
examples. Take the case of Abram and
Strife can hardly subsist where such a peaceful disposition
is manifested. There is no fuel to keep the fire burning. The wisdom of the
course adopted by Abram, was conspicuous in these things:
1. In keeping individual interests from clashing. It is a
great trial when godly men are so situated that they cannot avoid collision of
interests. Here is an example. Let them follow it.
2. Abram refused to listen to the stories of his servants.
They seem to have been men ready for strife. It is hard, but it is wise, to
avoid mingling ourselves with the quarrels into which our servants get with
others.
3. Abram showed his wisdom by leaving all his personal
interests in the hands of God. If we will mind God’s glory—he will mind our
welfare.
The last generation was adorned by one who, in some respects,
and especially in faith and peaceableness, particularly in his latter days, was
a spiritual child of Abraham. I refer to the pious Simeon of Cambridge, England,
who said, “The longer I live, the more I feel the importance of adhering to the
rules which I have laid down for myself in relation to the following subjects:
1.
To hear as little as
possible, what is to the hurt or defaming of others.
2.
To believe nothing of the
kind, until I am absolutely forced to it.
3.
Never to drink into the
evil spirit of one who circulates a bad report.
4.
Always to moderate as far
as I can, the unkindness which is expressed towards others.
5.
Always to believe that, if
the other side were heard, a very different account would be given of the
matter.
I consider love as wealth; and as I would
resist a man who should come to rob my house, so would I a man who would weaken
my regard for any human being. I consider too, that people are cast in different
molds; and that to ask myself—What would I do in that person’s situation?—is not
a just mode of judging. I must not expect a man that is naturally cold and
reserved to act as one that is naturally warm and affectionate; and I think it a
great evil that people do not make more allowances for each other in this
particular. I think Christian people are too little attentive to these
considerations.”
It is hardly possible that a man honestly holding and
practicing such views should fail to be esteemed as a godly man; or would fail
to enjoy general quietness of life, and the respect of all godly men who know
him.
One of the most serious
hindrances
to the peace of many men and
many Christian churches is found in occasional outbursts of bad or angry temper.
Some men are constitutionally moody.
They are not, and without a miracle they could not be—steadily tranquil and
peaceful. Their feelings vary with the wind, with the state of their stomachs,
and with other mutable things. Others are of a
anxious temperament. Some are
naturally easily moved to unreasonable or excessive anger—they are hot-tempered
and excitable.
Many from early infancy have had
bad precepts and
worse examples held up before
them. Some are fretted and crossed in childhood and youth, until they are like
the whelps of the tiger. All this is to be greatly deplored; for “a wrathful man
stirs up strife,” (Prov. 15:18). Indeed, the first outbursts of passion are
often like coals thrown among shavings. There is no telling what will be the end
of the mischief done. It would vastly
conduce to peace, if men could be induced to guard against all causes,
occasions, and beginnings of discord. “Starting a quarrel is like opening
a floodgate, so stop before the argument gets out of control,” (Prov. 17:14).
“Nip the evil in the bud,” is one of the best rules.
Nor do we follow peace when we allow ourselves to be made
parties to arguments which do not concern us. “Getting involved in an argument
that is none of your business is like going down the street and grabbing a dog
by the ears,” (Prov. 26:17).
One of the greatest disturbers of peace is
pride. It is sure to be insolent
and arrogant. It struts, and boasts, and brags—and provokes others. “He who is
of a proud heart stirs up strife,” (Prov. 28:25). “Pride only breeds quarrels,”
(Prov. 13:10). “ The proud and arrogant person, named “Mocker,” acts with
excessive pride,” (Prov. 21:24).
Unholy ambition
also begets many contests. There never was a more unhappy state of
feeling in the family of our Savior than when “there was a strife among them
which of them would be the greatest,” (Luke 22:24).
It would greatly conduce to the advancement of peace, if men
could be induced to put a just estimate
on its value. In the eyes of a wise and good man, peace is always of high
value. In Scripture it is mentioned side by side with the most excellent things.
God says, “Love the truth and peace,” (Zech. 8:19). “Follow peace with all men,
and holiness, without which no man shall see the Lord,” (Heb. 12:14). So that if
truth and holiness are of great price in the eyes of God and godly men, so is
peace.
In his old age John Newton wrote, “Peace and holiness are the
peculiar characteristics of a disciple of Jesus; they are the richest part of
the enjoyments of heaven; and they are more inseparably connected between
themselves than some of us are aware of. The longer I live, the more I see of
the vanity and sinfulness of our unchristian disputes; they eat up the very
vitals of religion.”
Our great guaranty against a disturbed, disquieted existence,
is to be found in God alone. He is our refuge as well as our strength. Thus says
David, “You shall hide them in the secret of your presence from the pride of
men; you shall keep them secretly in a pavilion from the strife of tongues,”
(Ps. 31:20). Nor can we easily overestimate the evils that flow from a state of
carnal strife between man and man, or between the sections of a church
community. “Where envying and strife is, there is contention and every evil
work,” (
Yet so inveterate is this spirit-of contention, and so
dreadfully does it blind the mind, that it is with great difficulty men of
strife can be brought to believe that they are injuring and degrading themselves
by all their malice. “Avoiding a quarrel is honorable. After all, any stubborn
fool can start a fight,” (Prov. 20:3). Such a sentence is either not heeded by
them, or it strikes terror into their consciences. Other portions of God’s word
are no less explicit. Paul puts wrath and strife in a list of vices of the most
hateful character, (Gal. 5:19-21). James says, “But if your heart is full of
bitter jealousy and selfishness, stop boasting and lying against the truth,” (
Nothing should more arouse us to this duty than the example
of our blessed Lord, of whom it was foretold that “he shall not strive nor cry;
neither shall any man hear his voice in the streets,” (Matthew 12:19). “When he
was reviled, he reviled not again; when he suffered, he threatened not.” We can
now see why our blessed Savior spoke as he did concerning those who, with a good
will, seek to promote peace around them. “Blessed are the peacemakers; for they
shall be called the children of God.” And can any imagine a more interesting
sight than a church community regulated by such principles as the gospel enjoins
on this subject, where would be nothing to hurt or destroy in all God’s holy
people?
But the question arises,
How far are we to bear and forbear; how
much must we yield for peace? Is it possible for us to control other
people’s minds and acts in this matter? And here it is pleasant to be able to
say that the Bible prescribes no impossible tasks. Its language is, “If it is
possible, as much as lies in you, live peaceably with all men,” (Rom. 12:18).
How plain and how safe is this rule. Up to the measure of our ability we must
go, but the law extends no further. Nay, the Scriptures tell us of one great and
good man whose lament was, “I have lived too long with those who hate peace. I
am for peace, but when I talk about it, they only talk about war,” (Ps. 120:6,
7). They go further, and tell us of some who “preach Christ even out of envy and
strife,” (Phil. 1:15, 16).
There is no limit to the contentious propensities of some.
They introduce virulence even into their most solemn
public acts in religion. Some do all this, and yet make “great professions of
love.”
We
are not at liberty to forsake God or deny his truth, in order to promote peace.
On the contrary, we must obey God rather than man.
We must contend earnestly for the faith once delivered to the saints. We must
never make shipwreck of faith. We must
never part with a good conscience. “Buy the truth, and sell it not”—sell
it not even for peace. The world asks too dear a price for its smiles or its
favor—when it asks us to renounce our beliefs, or purity of mind.
Nor is it necessarily proof of a wrong spirit in us to refuse
to surrender our just and legal rights,
merely because others choose to attempt to take them from us. Paul exclaimed, “I
am a Roman citizen.” “I appeal to Caesar.” Nor can any sober man deny that his
retention of his rights in these cases was every way justifiable. This will
suggest our right course respecting lawsuits. We should not engage in these from
ambition or a love of contention. We should not be litigious. Oftentimes “a bad
settlement is better than a good lawsuit.” Those who love to resort to lawsuits
seldom thrive. As the wolf spends all his strength in escaping from the dogs and
the hunters, although he eats many sheep—so the enormous expenses of the
practiced litigant, even when successful, very much exhaust his means, and keep
him poor.
