Sermons Preached in the African Protestant Episcopal Church of St. Thomas', Philadelphia/Sermon 2
SERMON II
peace in christ.
"These things i have spoken unto you, that in me ye might have peace."
Peace of mind, is an object so invaluable in itself, that there is no human being but what regards it as worthy of his most anxious toils and ardent pursuit Men may not be uniform in their ways to obtain it, yet, the desire to enjoy it, is implanted deeply in every bosom. But the great and important question is:—Where is it to be found?
Is it to be found in the empty mirth and sinful pleasures of the world? So thinks the thoughtless and inexperienced youth who is anxious to be free from parental care and restraint, that he may give loose rein to the indulgence of his carnal and corrupt appetites and passions. He views the sober class of society with a degree of pain and disgust. To their quiet and sedate movements he finds nothing in himself congenial. If he at all admits the wisdom and propriety of their course, he is sure to do it in such a way as to shield himself from conviction. A strict regard to the serious affairs of religion, is proper only, as he will have it, for the aged, the sick and dying. But as it regards the young and sprightly, let them eat, drink and be merry—let them mingle in the circle where countenances brighten, and the heart leaps up at the sound of the timbrel and dance; where their ears are saluted with the loud laugh and the merry song. This, is their proper element, here alone can the soul's native thirst for happiness be gratified. Thus reasons the votary of pleasure. But we would in all kindness beseech him to ponder his steps. Consider, if indeed, among your many frivolous thoughts there is room left for consideration, consider well the solemn and admonitory words, "There is a way which seemeth right unto a man, but the end thereof, are the ways of death."[1] "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; bid know thou, that for all these things, God will bring thee into judgment."[2] Be not deceived by external appearances. The sprightly air, the elastic step, the high spirits that mark the men of worldly pleasure, are not to be regarded as infallible signs of inward peace. These outward marks, may be nothing more than a screen to hide from human view, an inward anguish of spirit, unknown to all but that Omniscient Being, from whom no secrets are hid. The pleasure enjoyed in gratifying the inordinate desires of the depraved heart, is always followed, more or less, with painful reflections. It is a false pleasure. It is not a pleasure that results from the whole machinery of man, moving on in harmonious order, but a pleasure consequent upon doing violence to the highest faculty of our moral nature. There can be no pleasure in sin, unless steps are taken to hush the clamoring voice of conscience, and thus degrade the immortal spirit by bringing it into subjection to the animal nature. When men succeed in this, then, they have a pleasure similar to what is enjoyed in a delightful dream, when the imagination chiefly is at work—a pleasure, equally as false, and which they find to be so, when they are awakened by the rebukes of the Spirit, or the fatal blow of death, who forces them to acknowledge, that alas! it was but a dream. "We proceed now to inquire:—
1. Whether or not true peace is to be found in the acquisition of wealth. One might suppose that it is, judging from the great struggle there is among men in order to acquire it. But a very slight observation of those who have been successful in this respect will convince us of the contrary There is nothing more remarkable in man, than his proneness to lose sight of whatever he may possess of earthly riches, in his ardent desire to add to his possessions. Whatever may be the opinion of his fellow-men with regard to his state, he himself is far from being satisfied. The point where he supposes that he might possibly consider himself happy, he has not attained. And should he attain it, he then finds that his desires are so much more enlarged, that he feels himself to be as far from happiness as he did before: such is the unsatisfying nature of temporal things. Besides this, there is the painful disquietude arising from the fear of loss. For it is impossible for man so to secure himself in these things as to be out of all danger of loss. If he hear of a fire, or of a vessel losing her cargo, or of the sudden fall in the price of stock, or of the dishonesty of individuals he has credited; or if he hear of the failure of some monied institution in which he is interested, he is filled with the most painful anxieties of mind, from which his present possessions cannot possibly relieve him.
3. Is true peace to be found in the honors of the world—in fame? What is fame? We may have seen its nature illustrated in the history of the great political men of the present day. For a little while we see them puffed by the wind of a multitude; but how soon do we behold them by the same multitude as severely pelted. The conduct of the people toward our blessed Lord, forcibly illustrates the emptiness of fame, and clearly shows how little to be depended on is the applause of men. Those who at one time cried:—"Hosanna, blessed is he that cometh in the name of the Lord," at another, unite in the tumultuous cry:—"Away with him, away with him, crucify him." There are few only, who by hard toiling and study, which "is a weariness of the flesh," ascend the hill of fame; and those few, if they attained all the happiness anticipated by them, (which is far from being the case,) we find that they generally meet with a reverse which gives force to the exhortation of Scripture: "Cease ye from man whose breath is in his nostrils."[3] But suppose, what is very rare, that the breeze of popular favor should be uninterrupted in its course—that fame's trumpet should sound forth their praise without one discordant note. Pleasing as this might be to the distinguished personage, it is certain, that this circumstance can afford no comfort to the soul while the body lay prostrate upon a bed of languishing—no stay and staff to the trembling spirit when the solemn hour of departing life arrives. A pompous funeral would, doubtless, follow the deceased to the house appointed for all living. Sculptured marble would tell to future ages the spot where rests the honored remains. A similar tribute of respect we may fairly conjecture, was paid to the memory of that noted worldling we read of in holy writ. But it could not reach his case, or meet his necessity in the spirit land. While his surviving friends were eulogizing his name in this world, the thrilling message that came back from Dives was: "Iam tormented in this flame." Thus have we briefly inquired of the pleasures, the profits, the honors of the world, and in each department, a voice is heard saying true peace is not to be found in me. Where then is true and substantial happiness to be found? Surely our heavenly Father has not produced in our bosoms this undying thirst after happiness to be a perpetual source of torment to us. Such a reflection cannot be indulged in for a moment without incurring the guilt of the most horrid blasphemy. "The Lord is good to all: and his tender mercies are over all his works."[4] The desire for happiness has been incorporated in our moral nature, for the benevolent purpose of inciting us to seek it where alone it can be found. Again we inquire, where can it be obtained? Let us hear what the wise man of the east said on this subject. He was surrounded by all the magnificence and grandeur of a royal court. He was eminent for profound wisdom, and he diligently applied himself to the seeking of this invaluable treasure. He tried every thing under the sun that man calls good and great. And what was the result of his long and patient research? The conclusion of the whole matter to which he arrived was, to—"Fear God and keep his commandments."[5] But a greater than Solomon is here—the Lord from heaven—He whom the prophet Isaiah points out as the "Mighty God, the Everlasting Father, the Prince of Peace."[6] Let us then give the more earnest heed to what he says on this all-important subject: for he must be perfectly acquainted with the things that belong to our peace. He is now in communication with that favorite few from whom he is soon to take his departure. And it is reasonable to suppose that he will plainly point out to them the path of peace. This he does: but his instructions on this subject are very different from the notions they entertained of happiness. Like many of the present day, their views were too much tinctured with the spirit of the world. To have the kingdom restored unto Israel appears then to have been the height of their ambition. And they had entertained the hope that the great object of his advent into this world was to effect this desired end. But to their great surprise, he expatiates upon his death, resurrection and ascension to heaven, and the glorious results that would flow therefrom. In the precious words that fell from his lips his God-like benevolence shone forth conspicuously. He knew very well the severe trials and difficulties to which his disciples would be exposed after his departure from them. He knew that neither the temporal prosperity and glory of Israel, or any thing else in this world was calculated to afford solid peace to the soul. But he would not leave them comfortless. Hence in infinite love and compassion he assures them that peace could be found no where else but in him. "These things I have spoken unto you that in me ye might have peace."
"To be in Christ" is a Scriptural expression that deserves special notice. You are aware that the inspired volume in representing the wretched condition of fallen and degenerate man, sets before him as the only firm ground of hope, the vicarious atonement of our Lord and Saviour Jesus Christ. It directs us with penitent hearts and a lively faith to ground our expectation of pardoning mercy at the hand of God, solely on the all-prevailing merits of the Saviour. Now, as those only who thus rely, derive from him all the special benefits, blessings and privileges procured by his death, they are therefore represented as being in him, or united to him by the appropriating property of that "faith which works by love, purifies the heart, and overcomes the world." This spiritual union is compared by our Lord to the vital connexion that exists between the branch and the vine. "I am the vine" says he, "ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing."[7] As the branch derives all its nourishment from its union to the parent stock, so does the Christian in like manner derive spiritual life, vigor and fruitfulness through his union to Christ by true faith. The characters therefore who are properly designated as being in Christ, are his true sincere followers; and the happy result that follows from this connexion is—they have peace. Let us consider the nature of this peace which can be found nowhere else but in Christ.
It is a spiritual peace, heavenly and divine in its nature and origin. It is a peace that relates to our Maker, our own consciences and to all mankind. No one is at peace with God in his natural and impenitent state. In the bosom of every man until renewed by divine grace, there is a principle directly at war with the Most High. It is irreconcilable in its hostility to the divine government. "The carnal mind is enmity against God, is not subject to his laws, neither indeed can be." In consequence of this hostile position maintained by the impenitent they are objects of Heaven's righteous displeasure; and will inevitably perish by the hand of divine justice, unless they avert it by a timely reconciliation to his plan of salvation, devised in mercy for the full recovery of man from the sad ruins of the fall. Hence "there is no peace to the wicked, they are like the troubled sea, that cannot rest, whose waters cast up mire and dirt." They cannot enjoy peace and friendship with God. They sit in darkness and in the region and shadow of death. "God is light, and in him is no darkness at all." Light and darkness cannot amalgamate. 'Two cannot walk together except they agree.' The ungodly may often contrive to hush the voice of conscience and sing a false peace to themselves; but there will be special seasons in their history when they are made to sweat and agonize under its tortures, and the fearful forebodings of the wrath to come. Now as such persons are enemies to God, enemies to themselves, they must also be enemies to the true peace and happiness of their fellow men. For he who is blind to his own best interest, cannot be prepared to consult the true interest of others. They are all marshalled on the side of their great Leader; "the Prince of the power of the air, the spirit that now worketh in the children of disobedience."[8] Their influence is in opposition to that kingdom which Christ came to establish—that "kingdom" that consists "in righteousness, peace, and joy in the Holy Ghost" And this is true of all the various grades of character that obtain among the impenitent. "He that is not with me," says our Lord,. "is against me; and he that gathereth not with me scattereth abroad."[9] Thus it is with the carnal mind which is enmity against God, destitute of true inward peace, and in opposition to the true happiness of their fellow-men. On the other hand, those who maintain a vital union with Christ, are new creatures—'they are begotten again'—they are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."[10] Whereas in their unregenerate state, the principle of hostility against the divine government reigned in their bosoms, now, the heavenly principle of love to God is graciously shed abroad in their hearts. And while they evince their love to Him by a sincere and cheerful obedience to his laws, He manifests his love and friendship to them by sending forth his Spirit to seal their pardon, remove their guilt, and witness to their adoption into the heavenly family: so that instead of being as before, tormented with a painful apprehension of his displeasure, they now have the sweet comfort of regarding him as their reconciled Friend and Father. They have no ground to look for perfect and uninterrupted happiness in this state of probation and trial. While they remain in this world, they expect their share of tribulation—they count it not strange, when they are in heaviness through manifold temptations. Of all this they have been forewarned by their Lord and Master, to whose sufferings they must in their measure be conformed, if they would hope to participate with him in the ineffable glories of his kingdom above. But it is their exalted privilege at all times, to "look to the hill, from whence cometh their help"— to approach the throne of grace with humble boldness, and obtain mercy and find grace to help in their peculiar time of need—"in every thing by prayer and supplication with thanksgiving" to 'let' their "requests he made known unto God; and the peace of God which passeth all understanding, shall keep" their "hearts and minds through Christ Jesus."[11] The peace that flows from this source is called the peace of God, because he is the author and supporter of it. It is said to pass all understanding, because its nature and excellency can be fully set forth by no human tongue. We do not say that the ungodly have no pleasure. It is the pleasure which they enjoy in the gratification of their carnal desires, appetites and passions, that so allures, captivates and holds them in durance vile, that they have no desire to be elevated above earth; no desire to have their eyes opened to behold that radiant host of angels, patriarchs, prophets and apostles who all point to the Lamb of God as the only way to glory, immortality, and eternal life. So enfeebled are they in their moral nature, that they cannot command the energy to imitate the noble example of Moses, who would "rather suffer affliction with the people of God, than to enjoy the pleasures of sin for a season."[12] Ah! how true it is, that the pleasures of sin are but for a season—they are momentary. And besides, they leave an 'aching void' within. They leave nothing to which the mind can recur with pure and pleasing delight. Not so with the peace of God. The sweet tranquillity the believer enjoys from a sense of pardon and acceptance with his Maker, is rendered doubly precious from the fact, that it is a pledge, a foretaste of that eternal " rest that remains for the people of God." Hence it is said to be 'a peace that flows as a river.' As a river flows onward and becomes wider and deeper as it approaches the ocean into which it is ultimately lost; so does the peace which Jesus gives, flow on pleasantly in the soul, increasing in its depth, expanding in its onward course, until it is finally lost in the boundless ocean of never-ending peace. Here then is that precious jewel which can satisfy the soul of man, because it is every way suited to his immortal nature, and fully adequate to meet his wants both in this world and that which is to come.
How unspeakably happy is the lot of sincere Christians. The blessed Redeemer, though seated at the right hand of the majesty on high, yet manifests himself unto them as he does not unto the world. He still addresses you by his word and Spirit in the same tones of love, tenderness and compassion, that charmed the hearts of that little band that followed him in the days of his humiliation. When you are in heaviness through manifold temptations—when exposed to the pitiless peltings of storm after storm—when the heart is sad and cheerless under the bereavement of some near and dear friend; or when the foul breath of slander has prevailed against you, causing friends to forsake and enemies to exclaim: 'there, there, so we would have it:' in these dark hours, you may hear the words of Jesus like the soft music of heaven falling sweetly upon your ears, saying, "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart he troubled, neither let it be afraid."[13] Those among you, my brethren, whose experience can bear witness to the peaceful paths of religion, should be careful to evince your inward tranquillity by an exhibition of Christian tempers, dispositions, words and actions; by works of love and charity to your neighbors; by endeavoring to the utmost of your ability to promote the cause of your Redeemer in the world. Thus will you be letting your light shine, and be preparing yourselves more and more for that glorious future not far in the distance, when the cross shall be exchanged for the crown; "light afflictions for an eternal weight of glory."
There is another very interesting class of whom the blessed Jesus is far from being unmindful. We allude to those who are writing bitter things against themselves, who feel the burden of their sins to be intolerable, who are seeking true peace by a diligent use of the appointed means of grace. Such should be encouraged to persevere in hope of obtaining the pearl they so anxiously desire. Let them listen to Heaven's inviting voice, addressing their peculiar state, and dry up their tears. "Come unto me all ye that labor and are heavy laden, and I will give you rest."[14] "If any man thirst, let him come unto me and drink."[15] While you are laying aside every weight and the sin that so easily besets you, continually look unto Jesus. Never lose sight of the cross, the Lamb of God that taketh away the sins of the world, for he alone is our peace. Shelter yourselves under the protection of his atoning blood, and you shall have peace: your darkness shall be turned into light, your mourning into songs of joy.
But in what terms shall we address that numerous class of our fellow-creatures, who are hewing out to themselves cisterns, broken cisterns that can hold no water; who are enemies to God, and consequently, utter strangers to true peace. We might with great propriety utter forth the terrible threatenings of God's word against all who persevere in their rebellion against his government. We might refer you to the many terrible exhibitions of his wrath upon the impenitent in former ages, illustrative of the truth, "that though hand join in hand, the wicked shall not be unpunished."[16] But we would rather beseech you to be reconciled to God while as yet mercy may be sought, and pardon and peace obtained. "Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not? hearken diligently unto me" saith the Lord, "and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear and your soul shall live."[17]