The text for the sermon today is again from the Beatitudes, Matthew chapter 5, verse 9. Blessed are the peacemakers, for they shall be called the children of God. Perhaps there is nothing more needed today whether in the church or the family or the nation, than peacemakers. And I mean true biblical peacemakers. How often I have witnessed in counseling sessions or speaking with couples in other informal situations, unresolved, hostilities that exist between couples, or unresolved hostilities between one member in a congregation and another member in the congregation, and which eventually blow up because these individuals seem to lack this grace to a sufficient degree, the grace of being peacemakers. How often has the truth of Jesus Christ, dear ones, been neglected, buried, or compromised because elders believed unity was more important than the truth? And so, at the expense of the truth, they would say that they were being peacemakers. an obvious misunderstanding of what a peacemaker is. Dear ones, we need to know what it means to be, in fact, a peacemaker before we can actually be the peacemaker God calls us to be. What is a peacemaker? And he whom the Holy Scripture calls the Prince of peace. Even the Lord Jesus Christ Himself made it abundantly clear that Christians must be peacemakers. It is not an optional quality or characteristic within the Christian life. It is a grace which God gives to those who belong to Him. And again, like the other graces we see in the Beatitudes, it is a matter of sanctification. as to the degree that that grace is manifested in a person's attitude, in a person's words and actions. But nevertheless, it is a grace that will be evident in all who belong to the Lord Jesus Christ. For Jesus has said, and he has taught in Matthew 5, 9, blessed are the peacemakers, for they shall be called the children of God. And I continue to emphasize, as I have in previous sermons, on the attitudes. It's very, very important. And I hope as we continue, as often as we approach the Sermon on the Mount, that you will have indelibly printed upon your mind what Jesus was saying in the Sermon on the Mount. What He was condemning was the mere external righteousness of the Pharisees, which we just read about in Luke chapter 11. The Lord Jesus despised a mere external righteousness, a mere external obedience. He wanted an obedience that began in the heart of man and was evidenced in his life as well. And in the same way, dear ones, we must be challenged with regard to worship, that we do not come and simply go through the forms of worship. That we do not self-righteously look to ourselves and say, well, we are the only true worshippers of God because we have the correct form. God is not simply looking for the right form, beloved. God is looking for those who worship Him in spirit and in truth. And so the words of the Lord in this Sermon on the Mount are not a new law, as many have conceived that the Lord was in fact giving a new law to his people and have drawn, therefore, a very rigid and harsh dichotomy between the Sermon on the Mount and what God has given to us in the Decalogue and His moral commandments in the Old Testament. The Lord Jesus was not drawing any such dichotomy. Rather, He was applying that same law which God had given in the Old Testament to the sins of the Pharisees. You see, they had introduced their innovations and their traditions in place of the law of God, and the Lord brings them back to see the inward working of the law of God in the inner man in order to condemn their mere external righteousness. What did the Lord Jesus mean, dear ones, by peacemakers? What did He mean by peacemakers? Well, we want to consider, as I think is very often the case, a very helpful way of looking at anything of this nature. First, to identify what this is not, what a peacemaker is not, and then we want to consider positively what is a peacemaker. And so, let's focus our attention at this point then upon the question or the statement, what a peacemaker is not. First of all, a peacemaker is not one who loves peace at any price. That is not a peacemaker. For you see, dear ones, such a one who says he loves peace, but he loves it at any price, does not truly love peace in the biblical sense. He does not love the peace of God, the peace which the Lord Jesus Christ came to give. He does not love that peace. He loves a pseudo-peace, a false peace, which is essentially The absence of outward conflict. That is how this person defines peace. He believes he has peace when there is a cessation of outward war and conflict. In other words, his view of peace is really simply a truce. The United Nations peacekeepers who go to nations like Bosnia or go to the Middle East or to Africa have this false view of peace. They have a pseudo peace in mind, simply the absence of military conflict. But they are not peacemakers, because as we will see, as we look at what biblical peace is, that can only come, biblical peace can only come through biblical reconciliation. That is removing the source of enmity, which is sin, which is error. which is hostility to God and hostility to His law and His truth. Then and only then can we know peace. Then and only then are we peacemakers when we promote the truth, the holiness of God. And thus to impose a compromised settlement of the absence of conflict on nations, or to impose it upon couples in a marriage, in some kind of counseling situation, may bring a temporary calm. But the storm, dear ones, is sure to ensue, and it usually will ensue at more violent proportions than ever before, unless the enmity is resolved and dealt with. You see, the same is true of this counterfeit piece as it's witnessed in ecumenical moves to bring churches together at the expense of biblical doctrine, worship and government. I've observed in presbytery examinations how ministers and elders who were genuinely concerned, it appeared to me, for the truth for the doctrinal orthodoxy of the Word of God, and who persisted in questioning a candidate concerning issues like Sabbath-keeping or images of Christ. And because they pursued these particular issues, were considered rude or picky. That's absolutely nonsense, dear ones. If we don't care any more for the pulpit and for faithful preaching, then we are assured of being overrun by false doctrine, false practices in worship. If that is the case, dear ones, we are not a peacemaker. When we allow biblical landmarks, which our forefathers have erected for us to be removed so that there is the taking away of that heritage which our forefathers have passed on to us as heirs. Biblical standards which have been removed. We then don't care about the truth when we silently sit back and watch it, year after year, be moved. John Calvin has noted in his commentary in John chapter 10, verse 19, the same tendency with regard to peace at any cost. He has said, thus, the wickedness of many is still the reason why the church is troubled by divisions and why contentions are kindled. Yet those who disturb the peace throw the blame on us and call us schismatics, for the principal charge which the papists bring against us is that our doctrine has shaken the tranquility of the church. Yet the truth is that if they would yield submissively to Christ and give their support to the truth, all the commotions would immediately be allayed. But when they utter murmurs and complaints against Christ and will not allow us to be at rest on any other condition than that the truth of God shall be extinguished and that Christ shall be banished from his kingdom, they have no right to accuse us of the crime of schism. For it is on themselves, as every person sees, that this crime ought to be charged. We ought to be deeply grieved that the church is torn by divisions arising among those who profess the same religion. But it is better that there are some who separate themselves from the wicked to be united to Christ their head than that all should be of one mind in despising God. Consequently, when schisms arise, we ought to inquire who they are that revolt from God and from his pure doctrine. Mr. Calvin always seems to have the ability to put his finger right on the problem and to identify very clearly the solution to the problem. Furthermore, dear ones, one who loves peace at any price is really afraid to take a stand for what God says. Because they think down the line, what are the consequences that this is going to cost me? It may cause bad feelings between myself and loved ones. Or there may be an angry reaction I may be rejected, or it may even be the end of a friendship. Well, the Lord puts no price upon this grace of making peace, except that we not compromise the truth. Whatever we have to endure, to promote a biblical peace, God calls us to do so, even to the extent of enduring persecution as we find in the last Beatitude, chapter 5, verses 10 through 12. Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so persecuted they the prophets which were before you." Anyone who would say, therefore, that one is not a peacemaker, who is involved in some kind of conflict, does not understand the Word of God. Show me the prophet, show me the apostle, show me the Lord Jesus Christ in his life or their lives where there was not conflict over the truth. And yet they were peacemakers. And certainly the Lord Jesus Christ is called the Prince of Peace. But he did not come to bring some kind of pseudo-peace. He came to bring peace that deals with the enmity, the source of the problem. The peacemaker, dear ones, is not silent when there are unmistakable violations of God's commandments. Thus debate Intense disagreement and even division at times is not inconsistent with a peacemaker. The peacemaker, as we shall see, does love unity. He prays for unity and harmony. He loves peace. He does not enjoy being in these situations. But he counts it a blessing to stand for the truth. at all costs. I'd like to just simply apply this to our own marriages, first of all, this whole matter of peace or unity at any cost. How often are we guilty, dear ones, husbands and wives guilty, of fighting it out tooth and nail before coming to church and then As we get out of the car, walk through the doors of the building, immediately there's a cessation, a truce, a cessation of outward conflict that the problem is never dealt with. Or how often does that happen in the course of the day, where there is not real reconciliation, where enmity has not been dealt with. And so we build upon what occurred yesterday, because yesterday's sins, disagreements were not dealt with. And so we add to it, we keep adding to it until finally there's an explosion in the family. And more often than not, the husband sits around scratching his head saying, boy, I wonder where that came from. When there has been this continual problem going on for a long time, and many times a husband simply has not been willing to deal with it because he didn't want to take the time to deal with it. That's not the way to be a peacemaker. That is not peacemaking. Simply the cessation of hostilities. Now, one way in which in families we may see this worked out is that in the midst of an argument, one of the partners may say to the other, I'm not going to say another word. Someone's got to keep peace in the family. Now, there may be in fact times, granted, when one, either the husband or the wife And in such a case, it might be very wise to not continue on at that point in time. But what should be said is not, I'm going to stop talking about this and we won't discuss this anymore, but let's wait until we get our emotions under control so that we can finish what we were talking about. So that we can resolve the conflict. That's a false peace, dear ones. It's not being a peacemaker. The second thing that a peacemaker is not, and this, I think, would be rather obvious, but let's consider it very briefly. A peacemaker is not a troublemaker. That is, he is not divisive. contentious, quarrelsome, argumentative or gossip. We need to define those terms, but the scripture does specifically address those things as being contrary to the law. We are not to be troublemakers who delight in division, contention, quarreling, arguing or gossiping. Here we must be, I believe, very careful that in our zeal to be a peacemaker, our peacemaking doesn't become troublemaking. Just as we can go to one extreme in compromising the truth for the sake of a pseudo peace, So likewise, we can go to the other extreme in making every perceived or possible infraction of God's Word a call to arms to do battle. And such a one, dear ones, finds himself at war almost all of his waking hours over issues that he should not be engaging in war over. You see, there are some people who are clearly obstinate and malicious troublemakers. They're like spiritual arsonists, maliciously starting fires, slandering, gossiping and misrepresenting the truth, and who are unwilling to be corrected. Paul tells Timothy, how to deal with such individuals. First Timothy, chapter six, beginning with verse three, if any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ and to the doctrine, which is according to godliness, he is proud knowing nothing. But doting about questions and stripes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds and destitute of the truth. Supposing that gain is godliness from such withdrawal thyself. These are those that Paul says concerning in Second Timothy. that they are to begin with such people gently. Verse 24, 2 Timothy 2, 24. The servant of the Lord must not strive, but be gentle unto all men, apt to teach and patient. You see, the attitude of the minister, of the teacher, the attitude of the Christian in general should be to instruct those. who are contrary, who oppose, to instruct, to persuade by the truth. But Paul tells Timothy, if they will not listen, if they become obstinate, Paul says, in meekness, instructing those that oppose themselves, if God, peradventure, will give them repentance to the knowledge to the acknowledging of the truth and that they may recover themselves out of the snare of the devil who are taken captive by him at his will. And so there are those in that category who are spiritual are arsonists. They are indeed troublemakers, malicious troublemakers. And they should be dealt with after the appropriate steps of instruction, patiently teaching. And if obstinacy sets in, if there's an unwillingness to listen and be corrected, Paul says, avoid them. Separate yourselves from them. However, there are those as well, dear ones, who earnestly love the truth, who want to defend the honor of God and go after yet It would seem every perceived or possible violation of God's Word. They have a sincere zeal for God, but have not been trained to make certain distinctions between unmistakable violations of God's Word and violations which particularly affect the whole congregation, or violations that affect the marriage. And to distinguish that from possible violations of God's Word. Uncertain violations of God's Word. We are to treat those I believe in a different category. Particularly if they are zealous for the Lord, they will be willing to listen, they will be willing to be corrected. Galatians 6.1, the Apostle Paul says, Brethren, if a man be overtaken in a fault, and I would take a fault not only to be that in possibly in his life, but in his doctrine, in a fault, in a false teaching, as well as his life, a sin, as well as an error. Ye which are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ. And so we need to have that discernment, that godly wisdom to see when there is trouble following an individual, why is it following that individual? Is he malicious or is he simply zealous? And how, therefore, to deal and treat that particular individual. What kind of encouragement or correction is appropriate? for that individual. Dear ones, we need to see, however, that the malicious troublemaking that we find in the lives of some in the Scripture is condemned by God's Word. In Proverbs, we find seven things which God considers an abomination, things He absolutely hates, and one of them is that He hates those who spread strife among brothers. In fact, Galatians 5.20 mentions the deeds of the flesh. These are deeds of the flesh. These are sins that characterize those who do not know the Lord Jesus Christ. And these sins, which characterize the lives of the unbelievers, those who practice these things shall not inherit the kingdom of God, Paul says. In verse twenty, strife, seditions, that is, divisions, rivalries, heresies, envies, variances, that is, enmities. These types of sins, dear ones, are not minor sins because they destroy the unity which God cherishes in a marriage and in a church. We should always strive for that unity. with our brethren. Peacemakers strive for unity on the basis of God's truth. I'd like to just share with you before I go on an apocryphal story. It's told that a farmer's wife Once spread a rumor in the church about a Christian friend and soon it was all over town. This farmer's wife finally saw how she had sinned and went to make things right with her friend. Of course, I will forgive you, said the Christian friend, but I request of you one thing. Gladly replied the farmer's wife, please go home and take a chicken kill the chicken, pluck the feathers from the chicken, put them into a basket, and then go to each of the street corners in the town and scatter a few feathers on each street corner and return." The farmer's wife thought this was a very peculiar request, but nevertheless, she did as she was asked and then returned. Now, said the friend whom she had slandered and gossiped concerning, go back through town and gather each feather up and don't miss a single one. The farmer's wife looked with unbelief at her friend and said, that's impossible. The wind by now has scattered the feathers not only throughout this town, but perhaps the next town as well. And so said the friend, while I gladly forgive you, please never forget that you can't regather all the damage of the words that you have scattered concerning me. There are some things, dear ones, when we are troublemakers rather than peacemakers, there are some things that we cannot regather. We can be forgiven. But we can't take them back and swallow them and hide them. They have already gone out. Well, turning now from what a peacemaker is not, let us briefly consider what a peacemaker is. Now, first of all, Let us consider the word peace itself. The biblical word for peace is never simply the negation or absence of war, fighting, conflict, hostility, contention or trouble. It may include that. But on the positive side, Peace, biblical peace, dear ones, is the presence of something. It's not simply the absence of something, it is the presence of something. It is the presence of life, wholeness, truth. It is the presence of these things, in fact, the greeting in Hebrew, shalom, peace. means that wholeness, health in the highest sense, we find it in the scriptures, shalom, that there be reconciliation in your life, that all enmity, that all sin and error be eliminated, that there be prosperity in its highest and most biblical sense in the spirit, in the soul as well as in the body. And so the biblical concept of peace really is closest in meaning to the word reconciliation, which simply means the restoration of life and wholeness and health to persons through the removal of the walls and enmity which separated them. In this beatitude, dear ones, Jesus is blessing those who are active reconciliation makers. That is, those who actively work toward establishing spiritual life and wholeness and health by destroying the walls of error and sin and enmity. A reconciliation maker is not those is not one who pretends the walls don't exist. Nor is it one who periodically waves the white flag for a temporary truce from behind those walls of hostility and enmity. Consider from some biblical examples what peacemaking is, some biblical illustrations. I think this is quite an interesting example of peacemaking in the biblical sense, especially when you consider what, again, the so-called peacemakers or peacekeepers of the United Nations are trying to accomplish. When God commanded Israel to go into the land of Canaan, He told them to go to the various nations, and they were, first of all, to offer to these nations unconditional surrender. And that included taking Jehovah to be their God. You remember the Gibeonites had deceived Israel into believing that they were a nation far off, and they entered into a covenant with the Gibeonites. And when they realized that they had been tricked, they nevertheless were bound by the covenant they had made, but what the Gibeonites on their part, were obligated to do was to become a part of Israel, to serve the Israelites and to own Jehovah as their God. You see, God was saying that living side by side with these heathen nations, even if there is no war going on, that's not peace. Peace is when the Canaanites acknowledge the Lord God to be the only true and living God. And that they must do to have peace with you. That they must do to enter into covenant with you. And on that basis, you can offer them peace. Otherwise, you are to destroy them. Now, I'm not advocating that on the personal level, that we have that particular posture with regard to our neighbors. We go to our neighbors and we offer them unconditional surrender or we will destroy them. However, the illustration of what peace is in the Old Testament, I think, is very clear. How are we to apply that in our own lives? That was a positive command to Israel. What are we to do? Well, we should realize we do not have genuine peace with those who are at enmity with us in the truth or in some area of violation, explicit, unmistakable violation of God's commandment. We do not have. of biblical peace. There is enmity. There is a separation. And that must be acknowledged. And when we come to the Lord's table, the focal point of worship, there, of all places, there must be peace. Because Jesus made peace in his cross for his people. There, there must be peace. And so, that certainly argues very clearly that those who come to the Lord's table must believe the same things. They must have a like common and precious faith. They must be at peace with one another as pertains to the truth. Another illustration, I believe, of peacemaking was in the case of Paul publicly correcting Peter when Peter had by his life misled The Jews, he had first of all fellowship and eaten with the Gentiles, but when the Jews from Jerusalem came, he stopped doing so. At that particular point, he had occasioned a public scandal. And because it was a public scandal, it was something that was occurring that all could see. The Apostle Paul publicly corrected Peter in Galatians chapter 2 because he had compromised the truth. He had compromised the truth, that justification, that acceptance before God is not on the basis of circumcision, it's not on the basis of dietary laws, It is on the basis, justification with God is on the basis of Christ's work alone. And so we see peacemaking may involve, public even, confrontation in certain circumstances. That doesn't mean that one is not a peacemaker. He may in fact be doing so because He loves peace because He desires peace more than those who silently sit back and allow error to be proclaimed. That's not peace. In the third example and last example, there are many I could share, but in the interest of time, I share this one as well. And that is the Lord Jesus Christ Himself. In Colossians chapter 1, Verse 20. We find these words. And having made peace through the blood of His cross by Him to reconcile all things unto Himself, by Him, I say, whether they be things Earth or things in heaven. The Lord Jesus Christ, dear ones, is our reconciliation. He is our peace. And he didn't become our peace by ignoring sin and error. He became our peace by declaring the truth, by living the truth and dying to remove our sins from us. He is our peace. He is our example, but He has accomplished peace for us. God was at enmity with us, dear ones, because of our sin, because we have violated His commandments and His law. But the Lord Jesus Christ reconciled us. He propitiated the divine justice. He satisfied the justice of God. and His anger, His holy anger, which was rightly upon us through His life and His death, through the blood which He shed upon the cross, He brought peace. There, dear ones, is the extent to which the Lord was willing to go to bring peace. And we are His people must follow in His footsteps. We must be willing to endure persecution. We must be willing to endure the revilings of men, the slander of men, for the sake of biblical peace. And even in the ministry of the Lord Jesus Christ here upon the earth, notice every so carefully how the Lord was gentle in bringing peace to those who are weak and helpless sinners and who confessed their sins. But on the other hand, how He was strong and forceful with the proud and obstinate, self-righteous scribes and Pharisees. The Lord sets the example for us to walk in His steps. Bustier was a true peacemaker, promotes and establishes and preserves the wholeness of life and health, both spiritually and physically. He promotes health and truth. This has many ramifications in our society today. A true peacemaker, therefore, will fight tooth and nail against idolatry. A church that is a peacemaking church will fight against idolatry in a nation. against Sabbath breaking in a nation, against covenant breaking in a nation, against abortion and homosexuality and adultery and pornography and all other violations of God's law. Why? Because God says He destroys nations for such things. And if we would have health and life and prosperity, spiritually and physically, In this nation, we are peacemakers only when we call people to repentance, sincere repentance, and seek that they would be reconciled to the Lord God. Just a warning, as I've said, peacemaking may be hazardous to your health. Try and reconcile two people and they may turn on you. You may get caught in the crossfire. But that's part of the job of being a peacemaker. Just before we conclude and look at the last point, I want to give you some practical suggestions here. I asked the question, are you a peacemaker? How can you know? How can you measure yourself? Well, let me give you 11 questions, 11 questions to ask. as to whether you are a peacemaker, whether you're growing and becoming a peacemaker. First of all, do you weep and mourn in prayer over division in the church, or in the family, or in the nation? Do you weep, do you sorrow, do you grieve over division? Or do you have, it's an attitude rather like it's no big deal. You see, that's not a peacemaker. A peacemaker grieves over division. In Isaiah 62, verses 7 through 8, find these words, and give him no rest. That is God. Give him, God, Jehovah, no rest. till he establish, till he make Jerusalem a praise in the earth. Do you pray that God will bring peace to his church? Reconciliation where there is division, that He will unite us with brethren in other churches on the basis of the truth, with other ministers on the basis of the truth, to the glory of His grace, so that Jerusalem, the church of Jesus Christ, will shine forth in all of her glory. Secondly, Well, actually, in that vein, let me read for you again another significant quote from our brother John Calvin, from his commentary on 1 Corinthians 14.33. Let us therefore bear in mind that in judging as to the servants of Christ, this mark must be kept in view. Whether or not they aim at peace and concord, And by conducting themselves peaceably, avoid contentions to the utmost of their power, provided, however, we understand by this a peace of which the truth of God is the bond. For if we are called to contend against wicked doctrines, even though heaven and earth should come together, we must nevertheless persevere in the contest. We must indeed in the first place make it our aim that the truth of God may, without contention, maintain its ground. But if the wicked resist, we must set our face against them and have no fear, lest the blame of the disturbances should be laid to our charge. For accursed is that peace of which revolt from God is that bond, and blessed are those contentions by which it is necessary to maintain the kingdom of Christ. Do you love the peace and harmony of the church? Second, do you first deal with your own sin before going to others? A peacemaker deals with his own sin first. He takes out of his eye, first of all, the speck, the mote, before taking the beam out of his brother's eye. He has the attitude as we read in Galatians 6.1. He goes in meekness and humility in seeking to restore a brother. Is that your attitude? Thirdly, are you sure there has been an unmistakable violation of God's law? Are you absolutely certain that that is the case? If you are not certain, you are to wait. until you are absolutely certain, until there is unmistakable testimony to that effect, that violation of God's commandments has occurred. Fourthly, do you desire to cover your brother's sins before others? We find in God's Word In Proverbs, that hatred stirs up strife, but love covereth all sins. What does that mean? That it ignores all sins of a brother? No. It simply means that our attitude should be to cover that brother's sin before others, And to keep it as private as possible, to deal with it, to not make it known, not to broadcast it, to seek reconciliation at every possible level before it becomes public. That's love that covers a brother's sin. Is that your desire? To cover a brother's sin? Fifthly, Have you put the best possible construction on a person's words or actions? Are you looking at what they have said or done in the worst possible construction? Is it the best or the worst? A peacemaker puts the best construction on the person's words or actions. Sixthly, do you desire the honor of Jesus Christ? Or are you out on some kind of personal mission to vindicate simply yourself? Are you bringing forth simply personal vengeance? Is that why you desire to go to this person? Or do you honestly and sincerely desire the honor of Christ? Certainly, God says, that a good name is something, a good reputation is something to be highly desired. And we should seek to protect our good name. But we should not go forth to simply exercise personal vengeance against anyone. Vengeance is mine, saith the Lord, I will repay. Seventh, are you listening more than talking? Are you listening more than drawing conclusions? A peacemaker is a good listener. He listens to what people are saying, and because he listens carefully, or he reads carefully, he does not draw the wrong conclusions, and he doesn't come to conclusions precipitously. Eighthly, Are you gentle with the weak, but strong with the obstinate? Do you take into consideration in your peacemaking how you're to approach people depending upon the stance that they have taken in regard to the truth, in regard to God's Word, in regard to their own immaturity, in regard to whether they are a minister as opposed to a member of a congregation? Have you taken all of these things into consideration? Nine, is reconciliation in Christ actually your goal? Is that what you desire? Or do you simply want an absence of conflict, outward conflict? Or do you rather desire peace in Jesus Christ? which again means unity in the truth. 10. Is the truth maintained at all costs? Do you seek to maintain the truth at all costs? Samuel Rutherford has written, this has to do with with the issue of the civil magistrate, but nevertheless, his words can be applied, I think, to any particular issue, and particularly as it pertains to maintaining the truth at all costs. Rutherford has said, Christ, the prophets, and the apostles of our Lord went to heaven with a note of traitors, seditious men, and such as turned the world upside down. Slanders of treason to Caesar were an ingredient in Christ's cup. And therefore, the author, that is, Mr. Rutherford himself, is the more willing to drink of that cup that touched his lip, who is our glorious forerunner. What if conscience toward God and credit with men cannot both go to heaven with the saints? The author is satisfied with the former companion and is willing to dismiss the other. Truth to Christ cannot be treason to Caesar. And finally, the last question. Have you followed the steps in Matthew 18? Have you followed the steps? If it is a private sin, have you begun privately? If it is a public sin, you still may begin privately. However, if it is especially a heinous sin, You don't have to begin privately because it is already public and can be reprimanded, corrected publicly, even as Paul did Peter. Those are 11 questions that I would put before you if you are seeking, by God's grace, to be a true peacemaker. And finally, the last point. The promise is found in Matthew 5.9. They shall be called the children of God. Why shall they be called the children of God in making peace as has been described in this sermon today? Because that is exactly what God set out to do in sending His Son, the Lord Jesus Christ, into this world was to make peace with men who were at enmity with him. He set out, having been offended, having been the one who was offended, the judge whose laws had been violated, he himself took upon him that work of grace to reconcile man unto God. To reconcile God to man is more clearly the case, because it was God who was the offended party. It was God who needed to be propitiated. And so, we who follow in these steps are like our Father in heaven. We are like our God who has sought to make peace. Blessed are the peacemakers, for they shall be called the children of God. Let us stand in prayer. Our Father, we do praise Thee this day again for Thy Word, for it has illuminated our minds and our understanding, and we have, Father, been made aware where we have failed Thee. We have been given, Father, by Thy grace a shining light to direct us to that path of righteousness. Thou has shown us, O Father, Thy wondrous mercy and grace in Christ, for Thou has made peace with us through His cross. We ask, Lord God, that Thou would give to us a burning desire to be a biblical peacemaker. God, we pray that thou would cause us, in spite of whether we be few or many, that, Lord, we would not change in regard to our desire to see peace, to see unity, but to see purity, to see peace and unity on the basis of purity in the truth. We ask our God that thou would bring about A glorious reformation, thou would hasten the day, O Father, when the knowledge of God would fill the earth as the waters cover the sea. That thou would bring forth faithful, covenanted reformation throughout the whole world, and that thy church would be united in one faith, in one worship, in one government, to the glory of Christ. We ask, Lord, and plead with Thee for this to be realized in Thy church, and we pray the same, O God, for our marriages, that, God, Thou would bless them, that Thou would cause us to be peacemakers, husbands and wives and parents and children, to be peacemakers in striving for the truth. O Lord, our God, to that end, we plead with Thee in the name of Christ. Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, Thank you. by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.