DISCOURSE: 979
PEACE THE FRUIT OF DIVINE TEACHING
Isaiah 54:13. All thy children shall be taught of the Lord; and great shall be the peace of thy children.
THE Jewish Church was often in a state of great distress, under the judgments of Almighty God. In Babylon especially was she at the lowest ebb of degradation and misery. But there was consolation provided for her in a prospect of glorious times, when her light, and peace, and joy, and purity, should far exceed any thing which she had ever experienced in her most prosperous state; and the whole Gentile world also should be made partakers of her blessedness.
In the words before the text, the Jewish Church is represented as a tent or tabernacle torn and “tossed by the winds,” and reduced to a most desolate condition: and a promise is given to her, that God will build her as a palace, every part of which shall be composed of precious stones; her foundations being of sapphires, her windows of agates, her gates of carbuncles, and even her borders, or outward walls, of pleasant stones [Note: ver. 11, 12.].” In her former state, her whole service consisting of rites and ordinances; she was forced to receive her instructions from men, whose peculiar duty was to ascertain and execute the will of God in every one of his appointments: and in the performance of these burthensome rites there was but little satisfaction to the soul. But in the state to which she was encouraged to look forward, a different system was to prevail: the instruction that was to be conveyed was spiritual; and a compliance with it was to be attended with much delight. Hence it was said to her, “All thy children shall be taught of God: and great shall be the peace of thy children.”
The promises here made to the Church relate to the two things which were chiefly wanted under that shadowy dispensation; namely,
I. Divine illumination—
This is a blessing which every human being needs—
[We may obtain from men and books a speculative knowledge of religion, as well as of any other science: but a spiritual discernment can be given us by God alone. This is declared by an inspired Apostle; “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned [Note: 1 Corinthians 2:14.].” In like manner our blessed Lord testifies: “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him [Note: Matthew 11:27.].”
How far this is true or false, it is in the power of every man to ascertain, by his own experience. Let it be tried. Of the lending truths of the Gospel we may suppose the generality of persons to be convinced: they know, that they are sinners; that they need a Saviour; that a Saviour has been provided for them; that a promise of salvation is given to all who will believe in him; and that on those who reject his overtures of mercy the guilt of all their sins must rest for ever. Now then let any man sit down to consider these truths; let him call in the aid of all the most competent instructors he can find: and let him see whether he can, by any efforts of his own, bring himself to a spiritual perception of those truths, that is, to such a view of them as shall produce a suitable impression on his mind, and a corresponding effect upon his heart and life. Let him labour as long as he shall see fit: and, after the fullest possible trial, let him declare, whether he has been able to produce in his soul the feelings which were excited in the bosoms of the three thousand on the day of Pentecost; and in his whole spirit and temper the same permanent change. If one single person in the universe be found that can effect this, then we are content to acknowledge, that our assertions on this subject are erroneous, and that man does not need the teachings of God’s Spirit in order to a spiritual perception of divine truth. But it no such instance ever was, or can be, found, then may we be assured, that “flesh and blood cannot reveal these things” to our souls, and that we can know them only by the teaching of God himself [Note: Matthew 16:17.]
This however is promised to us in the Gospel—
[The Spirit of God has undertaken to impart it to our souls. His particular office in the economy of Redemption is, “to testify of Christ [Note: John 15:26.],” and “to glorify Christ by taking of the things that are his, and shewing them unto us [Note: John 16:14.].” And in the execution of this office he “convinces the soul of sin, of righteousness, and of judgment [Note: John 16:7-11.];” and so convinces of these things as to produce in the soul all the diversified sensations which they are suited to create.
If it be asked, What evidence does any one give, whereby it may be ascertained, whether this promised influence be a reality or a delusion? I answer, This also may be brought to a visible test, by which the whole world may judge of it.The man who truly experiences this teaching, immediately comes to Christ as a sinner, and with deep humiliation and contrition seeks salvation through him alone. This our blessed Lord himself affirms; and affirms it too with an express reference to the words of our text: “It is written in the Prophets,” says he, “They shall be all taught of God. Every man therefore that hath heard and learned of the Father, cometh unto me [Note: John 6:45.].” There is no exception under heaven: the effect of this teaching is invariable and universal. Nay more, it produces a holy energy and determination of mind to come to Christ at all events, and to disregard all the consequences that such a step can possibly involve. This may be seen in the conduct of the Apostle Paul, who says, “When it pleased God, who called me by his grace, to reveal his Son in me, immediately I conferred not with flesh and blood [Note: Galatians 1:15-17.],” but proceeded to adopt such measures as I judged most calculated to advance his glory.
This teaching therefore, though invisible in itself, even as the wind, is yet, like the wind, visible in its effects: and “all the children of Zion” are privileged to experience it in their souls. The weakest person in the whole creation shall enjoy it, if he will but seek it in faith and prayer. Yes: “what God has hid from the wise and prudent, he will reveal unto babes; even so, because it seemeth good in his sight [Note: Matthew 11:25.].”]
Connected with this blessing is,
II.
Heavenly peace—
Men, without any Divine teaching, possess what they call peace: but it is a state which does not deserve the name of peace, seeing that it is nothing but a stupid insensibility, issuing from a forgetfulness of all their spiritual concerns. Speak to them of death, and judgment, heaven and hell, and their peace vanishes in a moment; and they are ready to desire, like Satan, that they “may not be tormented before their time [Note: Matthew 8:29.].” But the peace which Christ bestows, and which he emphatically calls his [Note: John 14:27.], is of a very different kind: it is a positive sense of acceptance with God, and a rest of the soul in God. This the Believer experiences,
1. In the view of all his past sins—
[So far is he from being appalled by a sight of his sins, that he desires to have them set before him in all their malignity, and with all their numberless aggravations. He feels that a sense of his disease is necessary to an enjoyment of the remedy: and the more he sees his own guilt and helplessness, the more he glories in Christ as a suitable and all-sufficient Saviour. The very impossibility of being saved in any other way than through the blood and righteousness of Christ, constrains him to look altogether to Christ, as “the very chief of sinners,” who shall to all eternity be held forth as a specimen of what the grace of God could effect [Note: 1 Timothy 1:16.]. The thought that the extent and riches of redeeming love will be pre-eminently displayed in him, perfectly reconciles him to the idea of having all his sins exposed before the assembled universe; since the Saviour will be most glorified in those whom he has redeemed from the deepest death. Let me not however be mistaken. The believer is not indifferent to his past sins; (for he mourns over them to his dying hour:) much less does he think it a desirable thing for a person to commit great sins in order that Christ may be magnified in the forgiveness of them; (for that would be to make Christ himself “a minister of sin [Note: Galatians 2:17.]:” but seeing that his sins have been great, he derives consolation from the thought, that “where sin has abounded, the grace of Christ shall much more abound; and that, as sin has reigned unto death, even so shall grace reign through righteousness unto eternal life by Jesus Christ our Lord [Note: Romans 5:20-21.].”]
2. In the view of all his present infirmities—
[These would quite overwhelm his spirits, if his eyes were not opened to see on what “a Mighty One help had been laid for him [Note: Psalms 89:19.].” He could not hope to maintain his peace one hour, but that he knows he has an Advocate with the Father, ever ready to intercede for him; and that that very “Advocate is also a propitiation for all his sins [Note: 1 John 2:2.].” In Christ too he beholds a fulness of grace treasured up for him; of grace ever ready, and all-sufficient for him, in his greatest necessities. Hence, so far from being discouraged by a sense of his weakness, he even derives consolation and encouragement from it; just as St. Paul did, who says, “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong [Note: 2 Corinthians 12:10.].” The thought that “the strength of Christ will be made perfect,” and manifested to be perfect, “in his weakness,” turns the sense which he has of his weakness into a ground of joy, and makes him even to “glory in his infirmities, that the power of Christ may rest upon him [Note: 2 Corinthians 12:9.].”]
3. In the view of the final judgment—
[The bar of judgment is no longer an object of dread and terror to his soul. “He knows in whom he has believed; and is persuaded that he is able to keep that which he has committed to him [Note: 2 Timothy 1:12.].” He has no fear that God will forget his promises, or that the Saviour who bought him with his blood, and furnished him with continual supplies of grace, will give him up to that destroyer, from whose power he has rescued him at so great a price. He looks on that day as the time appointed for his complete deliverance. He knows that then the body, which has here been such a clog to his soul, shall be made a partaker with the soul in all the glory and felicity of heaven. He looks forward therefore to it with joy. It is as much the object of hope to him, as the first advent of the Saviour was to the Jewish Church. How delightful is it to him to contemplate the wonders of that day; to behold the Saviour coming in all the glory of his Father, and all his holy angels with him; to behold him seated on his judgment-seat, and, ordering to either hand the sheep and the goats; to hear him pronounce the sentence upon each: and then to ascend with him in sweet anticipation to the realms of bliss; to be seated on his throne; to behold his glory in all its brightness; to hear his voice, to taste his love, to participate his glory; and to spend eternity in songs of praise! All this is delightful to the believer’s soul; and in the anticipation of it he already possesses a foretaste of the heavenly bliss.
With these views “his peace is great:” yes verily, he has “a peace that passeth all understanding [Note: Philippians 4:6.]:” and “rivers of it flow into his soul [Note: Isaiah 48:17-18.],” being “filled with all joy and peace in believing, and abounding in hope through the power of the Holy Ghost [Note: Romans 15:13.].”]
See then, Brethren,
1.
What blessings are treasured up for you in the Gospel—
[It is to “Zion’s Children” that these blessings are limited: and how are you to be brought into that relation to her, but by the Gospel?, Know that, if you submit yourselves truly to the voice of God in his word, all these blessings are yours: you shall have that “unction of the Holy One that shall teach you all things [Note: 1 John 2:20; 1 John 2:27.];” and you shall possess the consolations of the Spirit, which are neither few nor small [Note: Job 15:11.Jeremiah 30:19.]. But remember, that “God will be inquired of,” before he will impart them to you [Note: Ezekiel 36:37.]: it is by the holy violence of prayer that they must be brought down from heaven; and by the appropriating energy of faith that they must be made available for your salvation — — —]
2. How injurious are the workings of unbelief—
[Unbelief puts far from us the promises of God, under an idea that we have no title to them; and deprives the soul of all the happiness which it is privileged to enjoy. In vain does God say, “All” thy children shall be taught of God: for unbelief has found out some reason for an exception in this or that particular person. In vain has God said, “Great shall be the peace” of thy children: for unbelief suggests, that trouble and fear are more suited to the case of this particular individual. I do not mean to say, that wilful and habitual sin is not a bar both to the teachings and consolations of the Spirit: for that will assuredly cut off all gracious communications from us; as it is said, “Your iniquities have separated between you and your God [Note: Isaiah 59:2.]:” but, if we truly turn to God by faith in the Lord Jesus Christ, no past iniquities are any bar to our acceptance with him; nor are any present infirmities a ground for desponding fears; seeing that there is a sufficiency in Christ for all our wants; and our very necessities afford him a more glorious occasion for magnifying himself in our support. Dismiss then all doubts and fears respecting your right to apprehend the promises of God, or your title to expect his promised blessings. Only “be strong in faith, giving glory to God [Note: Romans 4:20.];” and “according to your faith it shall be done unto you [Note: Matthew 9:29.].”]