Psalm 119:165
Vkrse 165. — Great peace have they lohich love thy latv; and no/hiny shall offend them.
All that live in this world, find this life a warfare (Job vii. 1); much more must the godly expect difficulties and conflicts: “Many are the troubles of the righteous” (Psalm xxxiv. 19). To the eye of flesh, no condition seemeth worse, and more obnoxious to misery, than the condition of those that serve God; yet, in reality, none are in a better estate: whatever happeneth, they are at peace, built on the corner-stone which God hath laid in Zion; and therefore, in all the conmiotions and troubles of the world, they are safe. This is that which David here observeth.
In the fomner verse, he had told us, that it was his custom to praise God seven times a-day, for his righteous judgments; and now he showeth the reason; namely, from the ordinary course and tenoiu” of these judgments, or dispensation of his providence, which was to give peace to them that keep his law, “Great peace,” &c.
In these words you have, —
1. A privilege, “Great peace have they.”
2. The qualification, “which love thy law.”
3. The eflect, “nothing shall offend them.”
Let me open these branches.
1. The privilege is peace; and that is threefold: —
First, external.
Secondly, internal.
Thirdly, eternal.
First, external, in the house, the city, or country, and societies where we live: in this sense it is taken Psalm cxxii. 6, 7, “Pray for the peace of Jerusalem; they shall prosper that love thee; peace be within thy walls.” Now, this is not all that is meant here; for this is a common benefit, though often vouchsafed for the sake of them that love God: as music cannot be heard alone; though intended but to one person, yet others share with him in the benefit of it. Or, if you understand it of his own personal peace, or being at amity with men, they do not always enjoy that; God’s best children are often forced to be men of contention; that is, passively, they are contended with, and troubled in the world (Jer. xv. 10). And therefore the Apostle saith, “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. xii. 18). It is not always to be had; but we should endeavour to live in peace with all men.
Secondly, There is internal peace, arising either from justification (Rom. V. 1), or sanctification: “The work of righteousness shall be peace” (Isa. xxxii. 17); or from contentment with our condition (Phil. iv. 7). By justification, we have peace, when God is reconciled and made a friend: by sanctification, we have peace, when we walk evenly with God; and, by contentment, we have peace, when our affections are calmed, and rightly ordered, or set upon more worthy and noble objects; so that we are not troubled at the loss of outward things. These are the ingredients necessary to internal peace, which is (I suppose) principally intended here, inward comfort and contentment of mil d.
Thirdly, There is eternal peace, that happy and quiet estate which we shall enjoy in Heaven, when we are above all deseitions, tem])talions, and the trouble of hostile incursions; when we shall never have frown more from God’s face, when our sun shall always shine without cloud or night; when our strife is over, and our enemies that do infest us now, are all overcome. There is no Satan to tempt us, no serpent in the upper paradise, no world to trouble or divert us; for all the wicked are bound hand and foot, and cast into unquenchable fire. There is no flesh to clog us; for all is perfect. This glorious estate is called peace in Scripture; as, Rom. ii. 10, God will give “glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile;” and, “To be carnally minded, is death; but to be spiritually minded, is life and peace’’ (Rom. viii. 6). By death, is meant the torments of Hell; and by life and peace, the joys of Heaven. And, speaking of the blessedness of those that die in the Lord, he saith, “They shall enter into peace” (Isa. lvii. 2). Now, this cannot principally be intended here; for the man of God speaketh of what we have, not of what we hope for; and he speaks of God’s righteous dispensations here in the world, for which he praised him; and therefore it is meant of our peace here; but yet it is the sense of peace and happiness we shall have in Heaven, that hath an influence upon the tranquillity of our hearts and minds here.
n. Let me a little explain the qualification, “Which love thy law.” The word law is sometimes taken in a limited sense, for the decalogue, or moral law; or else more generally, for the whole doctrine of the covenant, the whole tenour of religion, law and Gospel. So here and elsewhere; as, “The isles shall wait for his law” (Isa. xlii. 4); that is, shall readily receive and embrace his doctrine. So, “We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God”’ (Dan. vi. 5); that is, in his religion. So, “But his delight is in the law of the Lord” (Psalm i. 2). By the law of the Lord, is meant the whole word of God. Well no-w, it is said they love his law; not only keep it, but love it. A child of God is sometimes described by his faith, sometimes by his hope, or by his fear, but more often by his love; that commanding and swaying afi’ection, that sets the whole soul a work. They love thy law: there is emphasis in that.
ni. Here is the consequent, “Nothing shall offend them.” The Septuagint renders it sk ‘icmv avrotg aKavSaXo’, They have not scandals; they have their troubles, but no stumblingblocks: “There is none occasion of stumbling in him” (1 John ii. 10). There is the same word used there, which the Septuagint useth here; scandal is either active or passive, given or taken: that which is taken out of weakness, as young professors, or out of pride and malice; they interpreted many things in a worse sense, when they knew it might be interpreted in a better. Now, nothing shall scandalize them: peace with God prevents the scandals of weakness; and love to the law prevents scandals out of pride and malice: nothing fhall scandalize them. Many things are apt to scandalize men; as God’s judgments, for which David did so often every day, and so solemnly, praise God, But they that love his law, and have thereby obtained great peace, they will not stumble at God’s dispensations, let them be never so cross to their desires and expectations. Because they have a sure covenant, that is, a sure rule and sure promises, they are not scandalized by the miscarriages of men; they can distinguish between the art and the artificer; if the artist fail, the art is not to be blamed. The reproaches that ai’e cast upon the ways of God, do not oflfend them; for they have found God in
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that way others speak evil of. Gold is gold, though cast into the dirt; dogs will bark at the nioou when it shineth brightest. “‘ould any man be troubled if a cripple mock him for going uprightly.^ Shall we leave the ways of God wherein we have found comfort and peace, because others speak against them? He is not offended at this. But that which is meant here is, such an offence as turneth them i’rom God; otherwise, a good man may fall and stumble, but not into final apostasy, and he is usually kept from lesser offences; a child of God may be offended in lesser cases, but not so offended as to fall and break his neck.
But why is it called “great peace?” It noteth the excellency of this kind of peace; it is not only peace, but great peace, such as is rich and glorious, a peace that passeth all understanding (Phil. iv. 7). Or it may note the degree and quantity of it, “abundance of peace,” as it is Psalm xxxvii. 11, and Psalm lxxii. 7: “Peace to him that is afar off’” (Isa. lvii, 19); or peace like a river (Isa. xlviii. 18), or pure peace.
Three points I shall handle: —
DocTKiNE I. — That it is the property of God’s children to love his law.
Doctrine II. — Those that love the law, shall have great peace.
Doctrine III. — This blessed peace maketh a man hold on in the way of obedience, whatever impediments, stumbhngblocks, or discouragements, he meets withal.
DocTraNE I. — That it is the property of God’s children, not only to keep his law, but to love his law.
This is often spoken of in this psalm. Now, I prove it thus: —
Reasons: —
1st, They love God, and therefore they love his law. How doth that follow? The love that passeth between God and us, is not an arbitrary love of equals, but the necessary dutiful respect that inferiors oavc to their superiors, such as children owe to their father, servants to their master, subjects to their prince and governor. Therefore it is not a fellowlike familiarity but a dutiful submission and subjection to God’s authority; and therefore, if we love God, we shall love his law. It is God“s condescension that he will use us like friends, in regard of communion and converse with us, as Abraham was called God’s friend (James ii. 23). Yet we are but servants, though we are used like friends, and there is a debt and bond of duty lying upon us; and so, if we bear any respect to God, it must be determined by our respect to his laws, and demonstiated by our obedience to them, not by acts of ordinary coiu’tesy and kindness. This is often spoken of: “If ye love me, keep my commandments” (John xiv. 15); and, “He that hath my commandments, and keepeth them, he it is that loveth me” (verse 21); “Ye are my friends, if ye do whatsoever I command you” (John XV. 14). Though none condescendeth to such acts of kindness and friendship as God in Christ hath done, yet still he standeth upon his sovereignty. “If ye love me, keep my commandments.” God’s love to us is indeed a love of bounty; but our love is a love of duty and service. I have not yet done with this reason: it necessarily follows from the love of God, though you abstract him fi’om the notion of a sovereign and lawgiver, and should love him only because of the excellency of his nature. Now, thus I argue: the same reasons that carry us to love God, do carry us also to love his law; for he that loveth God, will love anything of God, wherever he finds it: he will love his word, he will love his saints, but chiefly his word; for that is most to be loved, because that hath most
SERMONS ON PSALM CXIX.
of God in it. The law is a copy of his holiness; the trace of God is in the creatures, there is his vesfiffium. His image is in his saints, they resemble his Divine qualities; but his most lively print and character is upon his word.
The image of God in his saints, is obscured by their infirmities; but the law of God is perfect, there is no blemish there: this is the fairest copy and draft of his holiness. Nay, once more; in this argument, abstract the consideration of his authority and the perfection of his being, yet our obligations to God as our benefactor will enforce this love to his word, and make it sweet to us; because it is the letter of our frie:>d and benefactor, and the signification of his will, to whom we owe life, and breath, and all things; and therefore, though the law did not deserve to be loved for its own sake, yet it should be sweet for his sake fi-om whom it cometh: he hath evidenced much love to us, as we are creatures; but much more love in Christ, as we are sinners; and it should be acceptable to us upon his account. Love and gratitude will constrain us to do his will, and regard his commands (2 Cor. v. 14). If we have any sense of our great obligations to him, it must needs be so.
2ndly, God’s children find such an excellency in his law, that they must needs love it. As it is, —
1. A plain, clear word, that doth fully discover the will of God, and not leave duty to our own uncertain guesses; it puts duty into a plain stated course, how we may come to be blessed for evermore: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm cxix. 105): light is pleasant; but darkness is uncomfortable. When Aristotle was asked why all men do love the light, his answer was, that was the question of a blind man. Sense discovereth sufficiently why we should love the light: certainly, if you ask why men do not love the word of God, it is because the god of this world hath blinded their eyes (2 Cor. iv. 4).
2. It is a good word, because it is suited to our necessities; so we read Heb. vi. 5, “And have tasted the good word.” Is food good when a man is hungry? Is drink good when a man is thirsty? Then the word of God is good; for it suiteth with the necessities of our souls, as these things do with our bodies: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” (1 Tim. i. 15). The Gospel is a doctrine fitted for hungry consciences. If our inward senses wei-e not benumbed, and we were not so Christ-glutted and Gospel-glutted as we are, oh! how precious would these tenders of grace be to our souls ]
3. It is a pure word. So David gives the reason in the 140th verse of this psalm, “Thy word is very pure; therefore thy servant loveth it.” Hypocrites will now and then relish the comforts of the Gospel, be affected with the word, because it speaketh such good things to poor sinners; but God’s children love the word for its purity and holiness. It meeteth with every shi, and directeth them to every duty necessary for the enjoyment of the blessed God. It is not comfort only must draw our love, but holiness. This argueth the life and power of grace, when we would not have the law of God less strict and holy than it is, but love it for this very reason, because it is pure, strict, and holy. You would not think a beggar loves you, because he liketh your alms, but he is loth to stay with you for your service, and live under the orderly government of your family. Most men’s Jove to the word is such, they delight in the comfort of it as an alms, but they hate the duty of it as a task: they had rather let the duties of it alone, if it could be without danger, and forbear them, if they durst. Oh! but, when your hearts consent to the purity of the law, and you would choose that life which it points out unto you, rather than any life in the world, or the most absolute freedom that the heart of man can imagine, so that you love your master the more because he hath appointed you such W’ork; this is true affection to God and his word. You had rather live in holiness than sin, if you had your freest choice; it is a sign you love holiness for holiness’ sake, and admire that in the word which is most worthy its strictness.
4. It is a sublime word: “Thy testimonies are wonderful; therefore doth my soul keep them” (verse 129). Here are excellent truths, glorious mysteries, fit to exercise the sharyest wits in the world, a study fitter for angels than men (1 Peter i. 12). I do not speak this to stir up curiosity, which is a moral itch, a lust of the mind, and nothing more opposite to true love than lust; but to raise men to a due esteem of the Scriptures, which they are wont to contemn for their simplicity and plainness: it is full of high mysteries, though it may be read with profit by simple people, or any who desire knowledge. Sensual men, that are drowned in worldly delights, only look to the comfort of the animal life, and value all things as that is gratified; but those that look to the spiritual life and the ennobling of their souls, they will find the only sublime wisdom in the word of God: “Keep [these statutes] and do them: for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people”’ (Deut. iv. 6). What pitiful notions had the philosophers, and the wisest of the Heathen, concerning God, and angels, and providence, and the ci-eation of the world, and the souls of men, and the happiness of the other world, and the way to attain it. When the Heathen came to be first acquainted with the Jews, they wondered at their wisdom and skill. These things would beget admiration in us, if we did meditate on them, and contented not ourselves with a slight and customary rehearsal of them. Here are deep mysteries to exercise the greatest wits; and therefore consider them more.
5. It is a sure word: “The testimony of the Lord is sure, making wise the simple” (Psalm xix. 7). These directions maybe safely relied on, and will not disappoint us; for they are not the guesses of deceived men, nor the collections only of the most observing and wisest men: or the result of their fallible experiences, but inspiration of the infallible God; and therefore a sensible heart, that knoweth what it is to live in a troublesome world, and hath been exercised with doubts, knoweth the comfort of a sure rule and sure promises. Oh! what a comfort is this in the midst of the uncertainties of the present life.
3rdly, There is no keeping the law without loving the law. There is a keeping the commandments by way of defence, and by way of obedience; a keeping of them by way of preservation, when we will not suffer them to be violated or wrested from us by others; and a keeping of them by way of observation, when we are mindful of them, are careful to observe them ourselves. This latter is the meaning of the Scripture notion of keeping the law. Now, this cannot be without love; nothing can hold the heart to it but love. What bonds will you cast upon yourselves! But, if a temptation come, you will break them all, as Samson did the cords wherewith he was bound. It is not your promises, vows, co’enaTits, resolutions;
VOL. III. 2 D not your former experiences of comfort, when put to no trial. All is nothing to love. To evidence this to you, three things are needful; labour, valour, and self-denial.
1. To keep the commandments is a laborious thing, and requireth great diligence. Now, love is that disposition that maketh us laborious and diligent. If anything will keep a man to his work, it is love: labour and love are often put together: “God is not unrighteous to forget your work and labour of love” (Heb. vi. 10); “Your work of faith, and labour of love” (i Thes. i. 3). It is not a slothful and idle affection, but will make a man take any pains, and endure any toil. Nescit amor moUmina; love never findeth difficulties: the reason why they object difficulties is, because they love not. The church of Ephesus, when she lost her first love, she left her first works (Rev. ii. 4). Our Lord Jesus, when he had work for Peter to do, gageth his heart upon this point: “Simon Peter, lovcst thou me?” “Feed my sheep;” “feed ray lambs” (John xxi.). No man can endure the toil of the ministry, and the many troubles and difficulties he meeteth with in the discharge of it, without love to Christ: it is love sets all the wheels in the soul a-going.
2. To keep the commandments, requireth spirit and courage; not only the labour of an ox, but the animosity and courage of a lion; for we are not only to work, but fight and contend for our duty against the enemies of our salvation. Now, the most valorous and courageous affection, is love; a cowardly lover is a monster, one that hath all liver, and no heart. The poets, in their fictions, ascribe the valour of the persons whom they would represent as noble and heroical, to the strength of their love: certainly, the heroic acts of the martyrs came all from love. Others will not be at the charge of keeping the commandments of God, that lie cross to their profits and pleasures; but love will cause us to do the will of God, whatever it cost us. Yea, it is loth to serve God with that which cost nothing: “Love is strong as death; many waters cannot quench love” (Cant. viii. 6, 7). Death conquereth the stoutest, but cannot conquer love; “They loved not their lives unto the death” (Rev. xii. 11). The waters of affliction cannot quench it; no threatenings, no promises can quench it. Love will not be bribed from Christ, nor frighted from Christ: you will be assaulted on both sides, with hopes and fears; but nothing shall fright or allure the soul from Christ.
3. To keep the commandments, there needeth much self-denial and submission, that he may have a heart to stoop to the least intimation of the will of God, though it be against your own will, and against your own carnal sense and inclination and interest. A man can never keep the commandments, till he thus deny himself; therefore the world wondereth what is the I’eason that men do so submit against their humour and interest, and say, If this be to be vile, I will be more vile, as Holy David said: nothing can do this, but love. When a man loveth you, you have the keys of his heart; you can open and shut it when you please. Samson, like a child, submitted to Dalilah, because of his love to her. So, Gen. xxxiv., Hamor and Sechem submitted to any terms, to be circumcised, because of the delight the young man had in Dinah: the father loved the son, and the son loved Dinah; and therefore both submitted to that hateful, painful ceremony. Jacob’s service for Rachael seemed but a few years, because of his love to her (Gen. xxix. 20). So, if we love the law of God, we shall submit to the duties of it, against the hair and bent of our hearts.
Use I. — Is examination.
1. Do we receive the truth of God in the love thereof? Do we embrace the offers of Jesus Christ heartily? Acts ii. 41, they received the word gladly. Do you keep up your relish of the Gospel? Delight to hear of Christ, to read of Christ, to meditate of Christ, and the doctrine of salvation? not one part, but all? “His delight is in the law of God” (Psalm i. 2); the whole law. Ungodly men will catch at promises, seem to show a love to these; but grudge at the mandatory part of the word. Do you delight when it is pressed upon you, when you are warned of your danger? know most of your duty, and the way how to attain your blessedness? Do you love it most, when you feel the tragical effects of it; as the Apostle saith, “The commandment came, sin revived, and I died.”
2. Do you heartily take Christ’s yoke upon you, and frame yovu’selves to practise what he hath required of you? They that love the law, cannot rest in mere speculations, and be careless in the duties required of them: love cannot be hidden; but it will break forth into action; if it be in our hearts, it will break out in your liv«s: “Thy law is within my heart” (Psalm xl. 8): you will make conscience of duty (I John ii. 4). Love is found to be solid and real, when we are tender of Christ’s laws; in vain, else, do we talk of the new birth, of the work of grace, or having an interest in Christ, and the like, unless we keep his law.
3. Do you practise it willingly, and without grudging? “His commandments are not grievous” (1 John v. 3): they that love the law, will not count the work tedious. God doth not look to the work; praying, hearing, strict observing his ordinances, or Lord’s day; but minds the will for the deed, not the deed for the will; whether willingly or unwillingly. God dealeth with us as rational creatures. If your ox draw your plough, and your ass carry his burden, you care not much whether it be done willingly or unwillingly; but God dealeth with us as obliged, and looketh that love should constrain us and influence our actions; and God dealeth with us as renewed creatures, that have a suitableness to their work (Heb. viii. 10; Psalm xl. 2). When rather from him, than M’ith him, he deUghts greatly in God’s commandments (Psalm cxii. I); delights to know, believe, and obey God’s word; and God expects it from us, because of the pleasures that do accompany well-doing (Prov. iii. 1 7), The speculation of a worthy truth affects the mind; but practice doth more, as more intimately acquainted with it.
Use II. — It shows, —
1.. How far they are from the temper of God’s people, that dispute away duties rather than practise them; cavil at their woi-k, rather than readily accept it.
2. They do not love the law, that are always full of excuses, and pretend occasions to neglect the service of God. Excuses are always a sign of a naughty heart; the sinner’s non vaait, is indeed non placet: “They all with one consent began to make excuse” (Luke xiv. 18). If we did not want a heart, we should not want an occasion, to manifest our respects to God.
3. It shows how far they are from the temper of God’s people, that are easily discouraged with difficulties; love will make us break through all (2 Cor. V. 14). Love hath a constraining force, counts nothing too dear to be parted with for God’s sake; they that are weary of well-doing, they are out of their element: as they in Malachi inquired, When will the SabbaiJs
2 D 2
SEKMONS ON PSALM CXIX.
be over? They that brought but a sorry lamb, cried out, Oh! what a weariness! Again, they that love the law are not troubled about the strictness of the law, but the unsuitableness of their own hearts. God’s children are grieved for that weariness and uncomfortableness they find in God’s service, glad of any enlargement of heart: lust is grievous, but not the commandment: “Oh! wretched man that I am, who shall deliver me (not from the law, but) from the body of this death?” (Rom. vii. 24.) But others, when the truth shineth round about them, they receive it not in the love thereof
Doctrine II. — Those that love the law shall have great peace. Let me prove this.
First, They shall have peace.
Secondly, Great peace.
First, They shall have peace.
1st, Because the God of peace is their God; they are assured of his love and favourable acceptance: Tranquillus Dens tranquillat omnia; if God be with us, who can be against us? If he smileth on us, it is enough, though all the world should be against us; for it is God’s w rath that niaketh us miserable, and God’s love that maketh us happy.
2ndly, Jesus Christ, who is the prince of peace, is their Saviour (Isa. ix. 6). He hath made articles of peace between God the Father and us; and drawn them into a covenant of grace, called the covenant of his peace (Isa. liv. 10). And this founded upon his blood, which is the price given to purchase our peace, and to set all things at rights between God and us. Having made peace between God and us (Col. i. 20; Isa. hii. 5). No less would serve the turn, completely to satisfy the justice of God for our wrong, and to purchase his favour for us.
3rdly, The Spirit, who is a spirit of peace (Gal. v. 22); it is one of his fruits; he worketh it in us as a sanctifier, and as a comforter.
1. As a spirit of sanctification, he doth dispossess Satan, and subdueth that rebellious disposition that is naturally in us against God, and maketh us accept the offer of friendship and I’econciliation with God; and to yield up ourselves servants to righteousness, unto holiness; and then accordingly to walk, as people that are at amity with God.
(1.) Your first resignation in faith and repentance, is a ground of peace, and wrought in us by the Spirit: “Now, the God of peace fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost” (Rom. xv. 13). Together with our faith, and in and by our faith, the Holy Ghost worketh this joy and peace. When we come to sue out our pardon in his name, to receive the atonement, and to resign up ourselves to God’s use, then is the foundation laid: “Give the hand unto the Lord” (2 Chron. xxx. 8, margin).
(2.) This peace is confirmed by holy walking in the Spirit, or perfecting holiness through the power of the Holy Ghost: “As many as walk according to this rule, peace be on them, and mercy” (Gal. vi. 16); “Ask for the old paths, &;c., and walk therein, and ye shall find rest for your souls” (Jer. vi. 16). Keep close to God, and you will have peace; otherwise, not. Peace with God and thine own conscience, is a very tender thing; you had need be chary of it. If you grieve the Spirit, you will find it to your bitter cost. When sinful dispositions are indulged and nourished, our peace is beclouded, and hangeth on uncertain terms.
2. As a comforter, whose office it is to give us a sense of God’s love, and to help conscience to judge of our state and actions. The Spirit representetli God as a father, and showeth us what things are given us of God, and dissipateth and scattereth all the black thoughts that are in the soul: “I create the fruit of the lips [to be] peace” (Isa. lvii. 19). Peace is a sovereign plaster: God maketh it stick; and then all the world cannot deprive them of this peace. Creation and annihilation belong to the same power: the world can never give nor take; it is God’s work, and he will maintain it.
Secondly, It shall be great peace, as to the nature and degree of it; as was before explained.
1. For the nature of it. It is not an ordinary peace, but of a higher nature: “Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled” (John xiv. 27). Wherein doth it differ from the world’s peace? The world’s peace is oftentimes in sin, a concord in evil, a lethargy, portending sadder troubles; but this is a holy peace (Prov. iii. 17). That is a crazy peace, that is soon broken and distorted, depending on the uncertainty of present affairs and the mutable affections of men; the more secure they are, the sadder trouble at hand: but this is an everlasting peace, which we have now in the way, and shall have in death, and then for ever. The world’s peace is outward, it is but at best a freedom from outward troubles, when they are at enmity with God; but this is a peace with God himself (Prov. xvi. 7). The world’s peace pleaseth the outward man; but this is a solid, soul-satisfying peace, a peace that guardeth heart and mind (Phil. iv. 7).
2. For the degree. It is many times in a great measure enjoyed; it may be more or less, as our interest in God’s favour is more, or lessened in us; and it is not perfect in this life. There may be clouds and interruptions; but, as our holiness increaseth, so doth our peace; a little holiness, a little peace: but they that love thy law, have great peace.
Objection. — How have God’s children great peace? None seem more troubled and harassed with outward afflictions, nor walk more mournfully than they do.
Answer. — It is true, this peace doth not exclude trouble from carnal men in the world. They may have little outward peace; yet they shall have as much of that as God seeth good for them (Job v. 23, 24): but inward peace, which is peculiar to them. They have God for their friend, are quieted with a true sense and apprehension of his love and favour to them. It is true, as to this inward peace, God’s children may sometimes be without it; they that love the law, have a greater sense of sin than others. Wicked men swallow sins without remorse; but they are very apprehensive of displeasing God. But we must distinguish between the time of settling this peace, and when it is settled. For a time, they may walk sadly; their peace is not grown up: “Light is sown for the righteous.” Many times they sow in tears, but reap in joy. Sometimes their love to the law is intermitted; so their peace may be interrupted. But their worst condition is better than a carnal man’s best; as the darkest cloudy day is brighter than the brightest night. There is some comfort and staying upon God in the worst condition.
Use I. — Let us from hence see the sad condition of carnal men. This clause, “love thy law,” is exclusive, and confineth it to one sort of men. The unjustified, the unsanctified, want this peace; God saith to them, “They should not enter into my rest (Psalm xcv. 1 1 ). The rest is begun ill this life, in reconciliation with God and peace of conscience, and perfected in an everlasting refreshment in that to come. Their sins are not pardoned, and therefore they continually fear; they have often refused God’s peace, and therefore cannot enjoy comfort with any security, nor bear troubles with any patience and quiet of mind, nor come into God’s presence with any cheerfulness, nor wait for eternal rest with any certain hope:” There is no peace, saith the Lord, unto the wicked” (Isa. xlviii. 22; lvii. 21). It is not allowed to wicked men, nor vouchsafed to them. It is true, they may have a peace; but it is either in sin, or from sin; they do not mind the condition of their souls; a blind presumption that merely cometh from God”s forbearance, or worldly happiness in prosperity. Carnal men seem to be in as great quietness as the children of Gotl; as the deep sea in a calm, which seemeth to be as quiet as other waters, until a storm and tempest doth arise; then troubled, and cannot rest.
Use IL — To persuade us to lo-ve the law of God by this argument, because we shall have great peace; for the promise is m&Ae to this love.
But you will say, How must we show love to the law of God, that we m-ay obtain this effect?
I answer, practise the duties it calieth for in order to peace
1. Accept the articles of peace that are pi-oclaimed between God and mankind in and through Christ. There is peace preached, not only to them that are afar off, but to them that are nigh (Eph. ii. 17): there is not only a price paid, but an offer made: embrace it, lay hold upon it by faith; God is in good earnest with you (2 Cor. v. 20). Oh! love this good word; it is the gladdest tidings that ever sounded in the ears of lost sinners. Now is your time; agree with yom* adversary while he is in the way, before you be cast into prison (Luke xii. 58). If you lose this opportunity, and do not embrace the offered friendship, God will be exceeding angry: “How shall we escape, if we neglect so great salvation?” (Heb. ii. 3.) “Therefore give the hand to the Lord” (2 Chron. xxx. 8).
2. Perform the duty of thankfulness which God requires (Matt. xi. 29). Peace is the fruit of sanctification, as well as justification; it is not to be found elsewhere (Isa. xxxii. 1 7).
3. Be much in connnunion with God, and trading with Heaven: “Acquaint now thyself with him” (Job xxii. 21).
4. Be tender of your peace, when it is once settled; of doing anything that may cause war between God and the soul (Psalm lviii. 8). Take heed of venturing your peace for the vanities of the world, those sinful and foolish courses which will lay you open to God’s -svi’ath and displeasure: “The meek shall inherit the earth, and shall delight themselves in the abundance of peace” (Psalm xxxvii. It).