The peace of God.
I. PEACE IS A BLESSING OF THE HIGHEST VALUE. There is a quietness of death; the defeated are stilled; lethargy and inertness are quiet. And there is no blessedness in these things. True peace is alive, watchful, full of power and faculty, yet calm. The peace which our souls crave is inward restfulness. This may be found with much external activity, with much life and thought within also, but without confusion or tumult. The activity is harmonious. It is possible for peace to coexist with many sorrows. Peace is deeper than pain. When it dwells within it gives a strength as well as a sense of satisfaction, so that suffering which otherwise would seem intolerable becomes quite bearable, though it can never cease to be distressful. The deepest desire is not for joy; it is
. Now he seems to turn round on this principle and repudiate it. Yet he is not inconsistent, for there must be limits to private judgment. We cannot sit in judgment on Providence. Let us, then, consider in what respect the decision as to truth is to be removed from the court of our own reason and judgment. What are the limits to private judgment? We may consider these from two points of view—from that of our own imperfection, and from that of God's greatness.
I. THE LIMITS THAT RESULT FROM OUR OWN IMPERFECTION.
1. Ignorance. The best judge cannot decide aright till all the facts are laid before him. We know but a few of the circumstances that determine the action of Providence; and we do not know the laws and principles that have to be applied.
2. Prejudice. We are not impartial judges; our justice is not blindfold; our scales are not even. Pride, self-interest, and passion blind our eyes and warp our judgment.
3. Sin. This is worse than prejudice; it is a directly deceiving influence. It leads us to ignore moral distinctions, and even to call evil good. We are unjust judges concerning truth when we are the enemies of the highest truth and justice.
4. Natural weakness. Apart from all these defective conditions, there are natural conditions that limit our powers of judgment. With all possible enlightenment and moral rectification we should still remain human, i.e. we should still be creatures of very small capacity in regard to the great problems of the universe. These problems are too high for us; we cannot attain unto them. They baffle thought.
II. THE LIMITS THAT RESULT FROM THE GREATNESS OF GOD. Our imperfection limits us in judging all questions; but more especially does it limit us in estimating the action of God. The special idea of Elihu is that we cannot judge of God's providential dealings with us. The three friends were wrong in their defence of it—as Job said, "speaking wickedly for God; ' and Job was wrong in thinking hardly of it. For neither party was in a position to decide about it. We cannot choose our own course in the world wisely, much less can we decide how God shall act. The greatness of God and of his works far exceeds the range of our view.
1. Supreme wisdom. Ideas quite above our comprehension rule in the purposes of God.
2. Large designs. God is not confined to the consideration of a single individual or a little circle; he administers a universe. Therefore his schemes and purposes must far exceed our view in the extent of their range as well as in the character of their aim.
3. Perfect goodness. God must decide aright, for in him is no evil. His holiness and love should make us feel that we dare not sit in judgment on his actions. If they are dark to us, they are so from excess of light.—W.F.A.