Christian Observer Jeremiah 8:11 For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. It was the fault of the Jews, on whom Jeremiah denounced the judgment of God for their sins, that, instead of repenting, they comforted themselves with false hopes of mercy, and cried, Peace, peace, when there was no peace. "I hearkened, and heard," saith the prophet, "that they spake not right: no man repented him of his wickedness, saying, What have I done!" "They did not amend their doings; they did not execute judgment between a man and his neighbour; but they still oppressed the stranger, the fatherless, and the widow." And the alarm which might be caused by the awful declarations of the prophet they soon forgot: they healed the hurt slightly; they believed the false prophets, who spake smooth things to them. Too often do we meet with cases exactly similar amongst ourselves. God has denounced judgments upon sinners; the ministers of God proclaim these judgments, and, if possible, to alarm the consciences of sinners. There would scarcely be anything more surprising, were we not so accustomed to it, than the general indifference and fearlessness which is shown in respect to the judgments of God. Is it true that God has actually appointed a judgment seat, at which we must all appear? Is it certain, that a punishment which is eternal awaits transgressors? Still, however, it sometimes happens, where the Word of God is faithfully preached, that an uneasy suspicion of danger will arise, and an alarm be produced in the mind, respecting the judgment to come. Inquiry will then, perhaps, be made as to the way of safety. I wish them to consider the uneasiness they feel, however painful, as a great blessing, for which they have more reason to offer up thanksgivings to God than perhaps for any mercy they ever before experienced. A state of careless ease is the state of danger. Let us not, therefore, stifle such convictions; let us not look upon them as an evil; let us not lament that our quiet has been interrupted; but rather cherish them, as the means used by Providence for our good. Let such persons, however, beware of laying too great a stress upon present peace. It should ever be laid down as a rule, that grace is to be sought in the first place; then peace. But many reverse this. Comfort should never be made our principal or direct end; though it too often happens that doctrines are valued, ministers chosen, and means used, only on account of the degree of comfort which they excite. The bad effects of thus unduly valuing present peace are very serious. That uneasiness of mind which is the parent of humility and the nurse of repentance; that uneasiness, which, if cultivated, would produce a spirit of holy jealousy and watchfulness over ourselves, a just and extensive view of our duty, and a tenderness of conscience, is stifled in its very birth; and the consequence is obvious: superficial convictions produce superficial peace and superficial practice. I. THE FALSE WAYS BY WHICH MEN ENDEAVOUR TO OBTAIN PEACE. Here I must begin with remarking, that the strength of a person's peace is no proof of the soundness of it. It is not unusual to see even notorious sinners dying in peace, and to meet with enthusiasts of various and opposite kinds rejoicing in a peace of mind which is not clouded by a single doubt. For let a person be only firmly convinced that he is right, and peace will follow naturally. Hence it will vary according to a person's natural temper, his modesty or his arrogance, his knowledge or his ignorance, as well as according to the doctrines he imbibes. We may learn from this view of the subject the great importance of sound scriptural knowledge and true religious principles. A false peace must be built on error or ignorance, and these are removed by a thorough knowledge of the truths of Scripture. We must examine whether our views are just concerning the terms of salvation, and the necessary evidence of the safety of our state. 1. It is far from being uncommon to hear a person declare his religious creed in such terms as these: "Whatever bigots may affirm, or enthusiasts believe, I am certain that God is our merciful Father, and will make allowance for the frailties of His creatures, He knows what passions He gave us, and will surely consider their strength and our weakness. It is dishouourable to Him to indulge any fear of His goodness. Such cases as those, to which human laws do not extend, Divine justice may reach; but as for those whose lives, allowing for human infirmity, are on the whole respectable, surely they need entertain no uneasy apprehensions." Let a person receive these sentiments, it matters not upon how slight evidence — it matters not that the Word of God contradicts them — and he will have peace; and this peace he will enjoy so long as he continues firm in these sentiments. It is only some uneasy fear that sin may not be so easily forgiven; some secret suggestion of conscience that all is not right within, which can shake this man's peace. Such a peace as this can only be the result of gross ignorance, and neglect of serious inquiry. Where the conscience is enlightened by some degree of scriptural knowledge, there must be something much more than this to serve as a foundation for the peace of the soul. There are persons, therefore who seek peace by the adoption of a new religious system, perhaps a true one. They read the Scriptures, and they attend to religious conversation with much curiosity and desire to know the truth: a complete change perhaps takes place in their religious opinions: their imagination is alive to religion; their thoughts are occupied with it. Now, supposing the system of religion which they have adopted to be the true one, still it may be asked, does the mere belief even of the truth save the soul? Can a mere speculative faith, however true, save a man? Does our Saviour, or do His apostles tell us to depend on our opinions, on the fancies of our minds, or the clearness of our conceptions? 2. Another class of persons build their peace, not upon the declarations of Scripture respecting the character of those who shall be accepted, but upon some secret suggestions, some impression made on the mind, some vision or rome, some uncommon feeling. by which they imagine they are assured of the favour of God towards them. God does not give one revelation to supersede another: He does not point out a hope in His Word upon which we may and ought to rely, and then, rejecting that as imperfect, communicate one in a different way. "We are saved," saith the apostle, "by faith"; in another place, "by hope." They both imply the same thing, and both prove that it is not by sight, by feeling, by impressions: for these are not faith; these have not the truth revealed in Scripture for their object, but the truth revealed to ourselves. What a door is here opened for delusion and enthusiasm! How is the attention thus drawn from the Word of God, to follow an unknown guide! How do we leave the promises, to build upon the phantoms of fancy! It must be allowed, indeed, that the Holy Spirit is the great Author of light and peace: but He communicates them, as we learn from Scripture, by impressing the truths revealed in the Bible on our hearts; by removing our prejudices against them; by disposing our hearts to attend to them; by exciting holy affections in consequence of the view we have of them. Thus the Spirit testifies of Christ, not of us; fills us with joy in believing the old, not in receiving a new, revelation; makes known the truths of Scripture, not truths with which Scripture is unconcerned. II. WHAT IS THE TRUE FOUNDATION OF CHRISTIAN PEACE? 1. It is not to be denied, that some good Persons have built their peace on those evidences which I have just laid down as unsatisfactory; but in this case, it has been their error that they have neglected what was truly a good evidence, and dwelt upon what was imperfect and unsound. We are apt to lay too much stress upon what is peculiar to ourselves and to our party, and too little upon what is really important, and what is held to be so in Scripture. 2. We may lay it down as a maxim, that grace in the heart is far more important than light in the understanding, or than comfort and Peace, however founded. The peace of the Gospel has a close connection with sanctification, as well as a manifest influence upon it. And one great evil which arises from all false ways of obtaining Peace is this, that they have no necessary connection with sanctification. Whatever peace, or whatever feelings we have, let us mark their practical influence: if they tend to produce, not a partial, but an universal respect to all God's will, so far they are right, and all true Christian peace will tend to produce that effect. It remains now to explain what is the just and proper foundation on which a solid Peace may be built. Here it is hardly necessary to premise that Scripture is our only unerring guide in such inquiries. Now, in his Epistle to the Romans, St. Paul treats of this subject, not indirectly or briefly, but expressly and fully. In the fifth chapter he states the way in which a Christian obtains peace with God, and is enabled to rejoice in hope of His glory. This foundation appears to be faith. "Therefore, being justified by faith, we have peace with God." Peace, I have said, is at first to be obtained by believing. But suppose a person, who fancies himself a believer, still lives in the practice of sin; is he, nevertheless, to maintain peace, to stifle the alarms of conscience, and to look only to his faith in the revelation of Christ? God forbid. His conduct proves that his faith is insincere. He must humble himself before God as a sinner, and pray for true faith; for an influential, purifying view of the Gospel. Thus, then, faith must be the foundation of our peace, but uprightness the guard of it. Faith and peace will then go hand in hand, attending the true Christian in his journey to heaven. Does he fall into sin? His peace will decay. Would he have it renewed? It must be by renewed repentance, and renewed application to the Saviour, who takes away sin and communicates pardon and sanctifying grace. Thus his faith will be strengthened, and his peace restored. Let us examine on what our peace towards God is founded. Is it on our own good life? If so, it is false. Is it on our faith? If so, is our faith sincere? Does it teach us reliance on Christ, and lead us to continual applications to Him for grace? Does the love of Christ constrain us to live to Him rather than to ourselves? Does it produce in us a uniform and sincere obedience to His holy will? If not, we may justly fear that our faith is vain, and that we are yet in our sins. Lastly, let us ever bear in mind, that to Christ alone must we be indebted for salvation. Though the Scriptures speak of our being saved by faith, yet, properly speaking, it is Christ alone who can save us. He has made a full and sufficient atonement for sin. (Christian Observer.) Parallel Verses KJV: For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. |
    |