How the gospel knits the hearts of men in peace, and why it alone can do so 2/2

2. The internal cause of all the hostility and feud that is to be found amongst men is lust that dwells in their own bosoms.This is the principle and root that bears all the bitter fruit of strife and contention in the world: ‘From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?’ James. 4:1.  This breaks the peace with God, ourselves, and others.  If there be a fiery exhalation wrapped up in the cloud, we must look for thunder and lightning to follow; if lust in the heart, it will vent itself, though it rends peace of family, church, and kingdom.  Now, before there can be a foundation for a firm, solid peace, these unruly lusts of men must be taken to.  What peace and quiet can there be while pride, envy, ambition, malice, and such like lusts, continue to sit in throne and hurry men at their pleasure?  Neither will it be enough for the pro­curing peace, to restrain these unruly passions, and bind them up, forcibly.  If peace be not made between the hearts of men, it is worth nothing.  The chain that ties up the mad dog will in time wear; and so with all cords break, by which men seem at present so strong­ly bound together, if they be not tied by the heart-strings, and the grounds of the quarrel be there taken away.  Now the gospel, and only the gospel, can help us to a plaster, that can draw out of the heart the very core of contention and strife.  Hear the apostle telling us how himself and others his fellow-saints got cure of that malicious heart which once they were in bondage to.  ‘For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another,’ Titus 3:3.  Well, what was the physic that recovered them?  See ver. 4, 5, ‘But after that the kind­ness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.’  As if he had said, Had not this love of God to us in Christ appeared, and we been thus washed by his regenerating Spirit, we might have lain to this day under the power of those lusts, for all the help that any other could afford us.  Mortification is a work of the Spirit.  ‘If ye through the Spirit do mortify the deeds of the body, ye shall live,’ Rom. 8:13.  And the gospel is the sacrificing knife in the hand of the Spirit.  The word is called ‘the sword of the Spirit,’ as that which he useth to kill and slay sin within the hearts of his people.

1. As the gospel lays the axe to the root of bit­terness and strife, to stub that up; so it fills the hearts of those that embrace it with such gracious principles as to incline to peace and unity.  Such are self-denial —that prefers another in honour before himself, and will not jostle for the wall; long-suffering—a grace which is not easily moved and provoked; gentleness —which, if moved by any wrong, keeps the doors open for peace to come in at again, and makes him easy to be entreated.  See a whole bundle of these sweet herbs growing in one bed, ‘But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness,’ Gal. 5:22.  Mark, I pray, this is not fruit that grows in every hedge, but ‘fruit of the Spirit’—fruit that springs from gospel seed.  As the stones in the quarry, and cedars as they grew in the wood, would never have lain close and comely together in the temple, so neither could the one cut and polish, nor the other hew and carve themselves into that fitness and beauty which they all had in that stately fabric.  No, that was the work of men gifted of God for that purpose.  Neither can men and women, with all their skill and tools of morality, square and frame their hearts so as to fall in lovingly into one holy temple.  This is the work of the Spirit, and that also with this instrument and chisel of the gospel, to do; partly by cutting off the knottiness of our churlish natures, by his mortifying grace; as also by carving, polishing, and smoothing them, with those graces which are the emanations of his own sweet, meek, and Holy Spirit.

How the gospel knits the hearts of men in peace, and why it alone can do so 1/2

           First.  The gospel knits the hearts of men togeth­er, as it propounds powerful arguments for peace and unity; and indeed such as are found nowhere else.  It hath cords of love to draw and bind souls together that were never weaved in nature’s loom: such as we may run through all the topics of morality, and meet with [in] none of them, being all supernatural and of divine revelation, Eph. 4:3.  The apostle exhorts them ‘to keep the unity of the Spirit in the bond of peace.’  And how doth he persuade them ver. 4-7.  First, ‘there is one body.’  Such a one however, it is, as natural philosophy treats not of; but a mystical one, the church—which consists of several saints, as the nat­ural body of several members; and, as it were strange to see one member to fall out with another—which all are preserved in life by their union together—so much more in the mystical body.  Again there is ‘one spirit.’  That is the same holy Spirit which quickens them all that are true saints, and he is to the whole number of saints as the soul is to the whole man —informing every part. 

Now, as it were a prodigious violence to the law of nature, if the members, by an intestine war among themselves, should drive the soul out of the body, which gives life to them in union together; so much more would it be for Christians to force the Holy Spirit from them by their contentions and strifes; as indeed a wider door cannot easily be opened for them to go out at.  Again, it presseth ‘uni­ty,’ from the ‘one hope of our calling,’ where hope is put pro re speratâ—for the thing hoped for, the bliss we all hope for in heaven.  There is a day coming, and it cannot be far from us, in which we shall meet lov­ingly in heaven, and sit at one feast without grudging one to see what lies on another's trencher.  Full frui­tion of God shall be the feast, and peace and love the sweet music that shall sound to it.  What folly is it then for us to fight here, who shall feast there? draw blood of one another here, that shall so quickly lie in each other’s bosom’s?  Now the gospel invites to this feast, and calls us to this hope.  I might run through the other particulars, which are all as purely evan­gelical—as these, ‘one Lord, one faith, one baptism;’ but enough to have given you a taste.

           Second.  The gospel doth this, as it takes away the cause of that feud and enmity which is among the sons and daughters of men.  They are chiefly two —the curse of God on them, and their own lusts in them.

1. The feud and hostility that is among men and women is part of that curse which lies upon mankind for his apostasy from God.  We read how the ground was cursed for man’s sake, ‘thorns also and thistles shall it bring forth to thee,’ saith God, Gen. 3:18.  But a far greater curse it was, that one man should become as a thorn and briar, to fetch blood of another. Some have a fancy that the rose grew in paradise without prickles.  To be sure man, had he not sinned, should never have been such a pricking briar as now the best of them is.  These thorns that come up so thick in man’s dogged, quarrelsome nature, what do they speak but the efficacy of God’s curse?  The first man that was born in the world proved a murderer; and the first that died, went to his grave by that bloody murderer’s hand.  May we not wonder as much at the power of God’s curse on man’s nature, that appeared so soon in Cain’s malicious heart, as the disciples did at the sudden withering of the fig tree blasted by Christ’s curse?  And truly, it was but just with God to mingle a perverse spirit among them who had expressed so false a one to him.  They de­served to be confounded in their language, and suf­fered to bite and devour one another, who durst make an attempt upon God himself, by their disobedience. Very observable is that in Zech. 11:10, compared with ver. 14.  When once ‘the staff of beauty,’ ver. 10—which represented God’s covenant with the Jews —was asunder, then presently the ‘staff of bands’ —which signified the brotherhood between Judah and Jerusalem—was cut asunder, also.  When a people break covenant with God, they must not expect peace among themselves.  It is the wisdom of a prince, if he can, to find his enemy work at home.  As soon as man fell out with God, behold there is a fire of war kindled at his own door, in his own nature.  No more bitter enemy now to mankind than itself.  One man is a wolf, yea a devil, to another.  Now, before there can be any hope of true solid peace among men, this curse must be reversed; and the gospel, and only the gospel, can do that.  There an expedient is found how the quarrel betwixt God and the sinner may be rec­onciled; which done, the curse ceaseth.  A curse is a judiciary doom, whereby God in wrath condemns his rebel creature to something that is evil.  But there is ‘no condemnation’ to him that is in Christ.  The curse is gone.  No arrow now in the bow of threatening; that was shot into Christ’s heart, and can never enter into the believer’s.  God may whip his people, by some unbrotherly unkindness they receive from one another’s hands, by way of fatherly chastisement —and indeed it is as sharp a rod as he can use in his discipline—the more to make them sensible of their falling out with him.  But the curse is gone, and his people are under a promise of enjoying peace and unity; which they shall, when best for them, have performed to them.